 The acceptability of the translation in reading (D) is not beyond question. There is also some question whether the claim that tranquility is the source of an even-tempered life is anything more than vacuous. However, if one assumes that Pyrrho is the speaker of these lines, then this interpretation or something close to it seems to be the only way to rescue his thought (as reported by Timon) from inconsistency. Another possibility, an interpretatively less burdensome one, is to drop the assumption that Pyrrho is the speaker; in this case, there is no reason to assume that the thought expressed by the lines must be consistent with what we know of Pyrrho’s philosophy. But if one takes this option, one must devise an alternative explanation for why Timon would have written these lines—including some account of who else the speaker might be. This challenge has recently been taken up in Clayman (2009), chapter 2. Clayman argues that the speaker is Timon himself, and that the lines serve a programmatic function at the opening of the poem; in light of parallel passages in other early Hellenistic poetry, the reference to truth is understood as an allusion to poetic verisimilitude rather than to anything philosophically problematic. Finally, it has been suggested (in Svavarsson 2002) that muthon, rendered in both readings (A) and (B) by “word”, should rather be understood as “myth” in the sense of “fiction” (and “of truth” linked instead, as is linguistically quite possible, with “standard”). In this case, again, there is no difficulty in understanding the second couplet as expressing a dogmatic position; indeed, such a reading is only to be expected, since the position is being debunked, not advocated. Green (2017) has extended Svavarsson’s suggestion by proposing that “word of truth” and “correct standard” are to be understood sarcastically rather than at face value, making fun of other thinkers’ belief in these things (which would also render the thought less dogmatic; it would not simply be a declaration of falsehood). But whether the word muthos, all by itself, can carry this weight of significance—or whether, if that is what Timon had intended, he would not have chosen some less ambiguous means of expressing it—is open to question. It is fair to say that no resolution of these matters is in sight.