 In the crucial fragment 2, the goddess says she will describe for Parmenides “which ways of inquiry alone there are for understanding” (fr. 2.2). The common construal of this phrase as tantamount to the only conceivable ways of inquiry has been one of the principal spurs for readings according to which only two, not three, paths feature in the poem, for it is natural to wonder how the goddess can present fragment 2’s two paths as the only conceivable paths of inquiry and nonetheless in fragment 6 present still another path, that along which mortals are said to wander. Two-path interpretations respond to this apparent difficulty by identifying the path of mortal inquiry with fragment 2’s second path (though implausibly so, as noted above, sect. 2.2). Parmenides’ goddess in fact has good reason to distinguish the two ways of inquiry presented in fragment 2 from the way subsequently presented in fragment 6. The two ways of fragment 2, unlike the third way, are marked as ways “for understanding,” that is, for achieving the kind of understanding that contrasts with the “wandering understanding” the goddess later says is characteristic of mortals. The use of the Greek datival infinitive in the phrase, “there are for understanding” (eisi noêsai, fr. 2.2b; cf. Empedocles fr. 3.12 for the identical construction) distinguishes the two ways introduced in this fragment from the one subsequently introduced in fragment 6, as ways for understanding. That the goal is specifically understanding that does not wander becomes clear when she subsequently presents the third way as one followed by “mortals who know nothing” (fr. 6.4), which leads to “wandering understanding” (plagkton nöon, fr. 6.6). Comparison with fr. 8.34–6a’s retrospective indication that “understanding” (noêma, to noein), by which is apparently meant trustworthy thought (cf. fr. 8.50), has itself been a major goal of the inquiry suggests that a way for understanding is one along which this goal of attaining trustworthy understanding might be achieved.