 It is clear that the metaphysical interpretation gives us a Pyrrho who is not in any recognizable sense a sceptic. Pyrrho, on this interpretation, is issuing a declaration about the nature of things in themselves—precisely what the later Pyrrhonists who called themselves sceptics were careful to avoid. On the epistemological interpretation, on the other hand, Pyrrho is very much closer to the tradition that took his name. There is still some distance between them. To say that we cannot determine the nature of things — as opposed to saying that we have so far failed to determine the natural features of things—is already a departure from the sceptical suspension of judgement promoted by Sextus Empiricus. And to put it, as on this reading Pyrrho does put it, by saying that things are indeterminable, is a further departure, in that it does attribute at least one feature to things in themselves — namely, being such that humans cannot determine them. Nevertheless, the epistemological interpretation clearly portrays Pyrrho as a forerunner—a naive and unsophisticated forerunner, perhaps — of later Pyrrhonist scepticism, whereas the metaphysical interpretation puts him in a substantially different light.