  There are significant points of contact between the Greek religious movement known as Orphism and Pythagoreanism, but the evidence for Orphism is at least as problematic as that for Pythagoras and often complicates rather than clarifies our understanding of Pythagoras (Betegh 2014; Burkert 1972a, 125 ff.; Kahn 2002, 19–22; Riedweg 2002). There is some evidence that the Orphics also believed in metempsychosis and considerable debate has arisen as to whether they borrowed the doctrine from Pythagoras (Burkert 1972a, 133; Bremmer 2002, 24) or he borrowed it from them (Zhmud 2012a, 221–238). Dicaearchus says that Pythagoras was the first to introduce metempsychosis into Greece (Porphyry VP 19). Moreover, while Orphism presents a heavily moralized version of metempsychosis in accordance with which we are born again for punishment in this life so that our body is the prison of the soul while it undergoes punishment, it is not clear that the same was true in Pythagoreanism. It may be that rebirths in a series of animals and people were seen as a natural cycle of the soul (Zhmud 2012a, 232–233). One would expect that the Pythagorean way of life was connected to metempsychosis, which would in turn suggest that a certain reincarnation is a reward or punishment for following or not following the principles set out in that way of life. However, there is no unambiguous evidence connecting the Pythagorean way of life with metempsychosis. 