 One important group of Pythagorean pseudepigrapha are those forged in the names of Pythagorean women. Although some work has been done on them there is still a pressing need for a comprehensive collection of these texts and a study of them in light of the most recent scholarship on Pythagoreanism. Pomeroy 2013 provides some useful commentary but has serious drawbacks (see Centrone 2014b and Brodersen 2014). Many of the texts are collected in Thesleff 1965 under the names Theano, Periktione, Melissa, Myia and Phintys and taken together occupy about 15 pages of text. To Periktione are assigned two fragments from a treatise On the Harmony of a Woman. Periktione is the name of Plato’s mother and it is probable that hers is the famous name in which these works were forged. Two further fragments from On Wisdom are also assigned to her. These fragments show a strong similarity to fragments from a treatise with identical title by Archytas and are likely to have been assigned to Periktione by mistake. Two fragments from a work On the Temperance of a Woman are assigned to Phintys. For Theano, the most famous Pythagorean woman (see 3.3 above), one fragment of a work On Piety is preserved as well as the titles of several other works, numerous apophthegms and a number of letters. On Theano in the pseudepigraphal tradition see Huizenga 2013, 96–117. Melissa and Myia are represented by one letter each. With few exceptions the works focus on female virtue, proper marital conduct, and practical issues such as how to choose a wet nurse and how to deal with slaves. The advice is quite conservative, stressing obedience to one’s husband, chastity and temperance. There is little that is specifically Pythagorean. Since the authors are pseudonymous it is impossible to be sure whether they were in fact written by women using female pseudonyms or men using female pseudonyms (Huizenga 2013, 116). In the case of the letters Städele’s edition (1980) is to be preferred to Thesleff (1965). The letters of Melissa and Myia along with three letters of Theano are often found together in the manuscript tradition and may have come to be seen as offering a curriculum for the moral training of women (Huizenga 2013). Due to the dearth of preserved writings by women from the ancient world some have been tempted to suppose that the writings are genuine works by the named authors. However, as demonstrated above, Pythagorean pseudepigrapha were very widespread and more common than genuine Pythagorean works. In such a context the onus of proof is on someone who wants to show that a work is genuine. The content of the writings by Pythagorean women is simply too general to make a convincing case that a specific writing could only have been written by the supposed author rather than by a later forger. In fact, the writings by women fit the pattern of the rest of the pseudepigrapha very well. They are generally forged in the name of famous Pythagorean women, whose names give authority to the advice imparted (Huizenga 2013, 117). How better could one impart force to advice to women than to assign that advice to women who belonged to the philosophical school that gave most prominence to women? The pseudepigrapha written in the names of Pythagorean women probably mostly date to the first centuries BCE and CE like the other Pythagorean pseudepigrapha, but certainty is not possible. 