 Women were probably more active in Pythagoreanism than any other ancient philosophical movement. The evidence is not extensive but is sufficient to give us a glimpse of their role. At the end of the catalogue of Pythagoreans in Iamblichus’ On the Pythagorean Life, after the list of 218 male Pythagoreans, the names of 17 Pythagorean women are given (VP 267). Since this list is likely to be based on the work of Aristoxenus, it probably represents what Aristoxenus learned from fourth-century Pythagoreans, although we cannot, of course, be certain that some names were not inserted into the list after the time of Aristoxenus (see section 3.1 above). Eleven are identified as the wife, daughter or sister of a man but seven are simply identified by their region or city-state of origin, although the Echecrateia of Phlius listed seems likely to be connected to the Echecrates of Phlius who appears in Plato’s Phaedo. We know nothing else about most of the names on the list and thus cannot be sure in individual cases whether they belong to the sixth, fifth or fourth century. For a speculative reconstruction of the role of women in the Pythagorean society see Rowett (2014, 122–123), but this reconstruction partly depends on the speech that Iamblichus reports Pythagoras gave to the women of Croton upon his arrival (VP 54–57); however, while Pythagoras did give speeches to different groups, including women, the text of the speech in Iamblichus is probably a later fabrication (Burkert 1972a, 115; Zhmud 2012a, 70). The Pythagoreans put particular emphasis on marital fidelity on the part of both men and women (Gemelli Marciano 2014, 145). There is also no reliable evidence for any writings by these women, although in the later tradition works were forged in the names of some of them and of other Pythagorean women not on the list (see section 4.2 below). 