Seneca, Quis est qui tradat praecepta Pyrrhonis![3] While Haas claims that Sextus would naturally seek one of the centres of dogmatism, in order most effectively to combat it, Pappenheim, on the contrary, contends that it would have been foolishness on the part of Sextus to think of starting the Sceptical School in Rome, where Stoicism was the favored philosophy of the Roman Emperors; and when either for the possible reason of strife between the Empirical and Methodical Schools, or for some other cause, the Pyrrhonean School was removed from Alexandria, Pappenheim claims that all testimony points to the conclusion that it was founded in some city of the East.  The name of Sextus is never known in Roman literature, but in the East, on the contrary, literature speaks for centuries of Sextus and Pyrrho.  The Hypotyposes, especially, were well-known in the East, and references to Sextus are found there in philosophical and religious dogmatic writings.  The Emperor Julian makes use of the works of Sextus, and he is frequently quoted by the Church Fathers of the Eastern Church.[4] Pappenheim accordingly concludes that the seat of Pyrrhonism after the school was removed from Alexandria, was in some unknown city of the East.

    [1] Pappenheim Sitz der Skeptischen Schule.  Archiv fuer
        Geschichte der Phil. 1888.

    [2] Cicero De Orat. III. 17, 62.

    [3] Seneca nat. qu. VII. 32. 2.

    [4] Fabricius de Sexto Empirico Testimonia.

In estimating the weight of these arguments, we must accept with Pappenheim the close connection of Pyrrhonism with Alexandria, and the subsequent influence which it exerted upon the literature of the East.  All historical relations tend to fix the permanent seat of Pyrrhonism, after its separation from the Academy, in Alexandria.  There is nothing to point to its removal from Alexandria before the time of Menodotus, who is the teacher of Herodotus,[1] and for many reasons to be considered the real teacher of Sextus.  It was Menodotus who perfected the Empirical doctrines, and who brought about an official union between Scepticism and Empiricism, and who gave Pyrrhonism in great measure, the eclat that it enjoyed in Alexandria, and who appears to have been the most powerful influence in the school, from the time of Aenesidemus to that of Sextus.  Furthermore, Sextus’ familiarity with Alexandrian customs bears the imprint of original knowledge, and he cannot, as Zeller implies, be accepted as simply quoting.  One could hardly agree with Zeller,[2] that the familiarity shown by Sextus with the customs of both Alexandria and Rome in the Hypotyposes does not necessarily show that he ever lived in either of those places, because a large part of his works are compilations from other books; but on the contrary, the careful reader of Sextus’ works must find in all of them much evidence of personal knowledge of Alexandria, Athens and Rome.