 Further, Aristotle distinguishes between enthymemes taken from probable (eikos) premises and enthymemes taken from signs (sêmeia). (Rhet. I.2, 1357a32–33). In a different context, he says that enthymemes are based on probabilities, examples, tekmêria (i.e., proofs, evidences), and signs (Rhet. II.25, 1402b12–14). Since the so-called tekmêria are a subclass of signs and the examples are used to establish general premises, this is only an extension of the former classification. (Note that neither classification interferes with the idea that premises have to be accepted opinions: with respect to the signs, the audience must believe that they exist and accept that they indicate the existence of something else, and with respect to the probabilities, people must accept that something is likely to happen.) However, it is not clear whether this is meant to be an exhaustive typology. That most of the rhetorical arguments are taken from probable premises (“For the most part it is true that …” “It is likely that …”) is due to the typical subjects of public speech, which are rarely necessary. When using a sign-argument or sign-enthymeme we do not try to explain a given fact; we just indicate that something exists or is the case: “… anything such that when it is another thing is, or when it has come into being, the other has come into being before or after, is a sign of the other’s being or having come into being.” (Prior Analytics II.27, 70a7ff.). But there are several types of sign-arguments too; Aristotle offers the following examples: