 If one understands the second couplet according to reading (C), then the speaker is apparently endorsing a position that attributes definite natures to things; and this appears flatly inconsistent with the Pyrrho of the Aristocles passage, on any of the readings we have considered. The tension is especially bad if one reads the first couplet according to reading (B), in which case the speaker is insisting that he is in possession of the truth. But even on reading (A), where the effect is to weaken the assertion to one about what appears to the speaker to be the case, the statement about “the nature of the divine and the good” seems strikingly out of keeping with the rest of what we hear about Pyrrho’s philosophy. It has been suggested that Pyrrho made an exception, in the case of the divine and the good, to his general prohibition on attributing definite natures to things; but it is hard to see the motivation for such a move, and this interpretation has not been generally accepted. It is true that Cicero speaks of Pyrrho as holding that virtue is the sole good, and that no distinctions of value are to be drawn among things other than virtue and vice. However, as was mentioned earlier, Cicero always attributes this view to Pyrrho alongside the unorthodox Stoic Aristo of Chios; he never gives any details about Pyrrho’s thinking specifically. We know from other sources that Aristo did hold this position; and, as we have seen, there is good reason to think that Pyrrho did refrain quite generally from attributing positive or negative value to ordinary objects of concern (things other than virtue and vice), which is one part of the position Cicero attributes to him and Aristo. So it looks as if Cicero has been misled (probably by the sketchiness of the information in his source) into thinking that Pyrrho agreed with Aristo in both parts of his position rather than in just one part. At any rate, Cicero cannot be regarded as offering any credible support for an interpretation of Pyrrho that has him believing in a natural good; again, this is just too discordant with the remainder of the evidence.