 In response to the first question, how things are in their nature, Pyrrho makes a metaphysical claim: they are indeterminate (Bett 2000, 14–29). There are no stable items, or no items with stable properties. Scholars sometimes hesitate to ascribe such a position to Pyrrho, because it is undoubtedly dogmatic. Perhaps the text can be given an epistemological reading: things are indifferentiable and unmeasurable and undecidable, because we fail in differentiating, measuring, and determining how they are (Svavarsson 2010; Thorsrud 2010). But Pyrrho’s response to the second question may only follow if we adopt the metaphysical reading (Bett 2000, 29–37). Pyrrho infers that our perceptions and beliefs are neither true nor false. They are not truth-evaluable, presumably because there are no facts which could be correctly captured. Third, if we understand these things, speechlessness (aphasia) follows, and then tranquility (ataraxia). Pyrrho does not say that we should cease to speak. He suggests that we adopt a complicated mode of speech, constructed around the expression ou mallon (“no more”), which aims to capture the indeterminate natures of things, when we attempt to say anything about anything (Bett 2000, 37–39; Vogt 2021).