He is reported as having had some interest in natural philosophy, including astronomy (DK 84AI (Suda), A5 (Aristophanes) and B3 (Galen)), and as having applied his linguistic theory to medical terminology (DK 84B4 (Galen)).
Second, Philolaus' book seems to have been available to Aristotle's pupil Meno (DK 44 and–8) and hence is likely to have been available to Aristotle as well.
On the other hand, Proclus describes the Bacchae as teaching theology by means of mathematics (DK 44 B19; Huffman 1993, 417 8), which is not a very apt description of the central surviving fragments of On Nature, but would fit the astrological material of controversial authenticity, which is cited elsewhere by Proclus (A14 see 1.3 above).
The doxography also assigns the counter earth to the Pythagorean Hicetas (DK 50A2; cf. Mansfeld 2010a: 90 93).
The evidence for Philolaus' embryology discussed above (DK 44 A27–28) does suggest that he, like Anaxagoras, believed that only the male contributed seed and that the female was simply the place in which the seed was sown.
We would never have known that Philolaus had contributed to medical theory if not for the papyrus known as the Anonymus Londinensis, which is in part based on the history of medicine written in the late fourth century BC by Aristotle's pupil Meno (DK 44 A27–8; Huffman 1993, 289 306).
One of Philolaus' central theses was that we only gain knowledge of things insofar as we can give an account of them in terms of numbers (DK 44 B44.
There no good reason to think that Democedes (DK I 110 112), the physician from Croton, was himself a Pythagorean, although he had some Pythagorean connections.
One late source names him a Pythagorean (DK I 112.21).
A little more is known about Ecphantus (DK I 442).
He compares this to the winnowing of grains in a sieve, or the sorting of pebbles riffled by the tide: it is as if there were a kind of attraction of like to like (DK 68B164).
