of the Empirical School of medicine, as to his having been an Empiricist.  The question is made more complicated, as it is difficult to fix the identity of the Herodotus so often referred to by Galen.[3] As Galen died about 200 A.D. at the age of seventy,[4] we should fix the date of Sextus early in the third century, and that of Diogenes perhaps a little later than the middle, were it not that early in the third century the Stoics began to decline in influence, and could hardly have excited the warmth of animosity displayed by Sextus.  We must then suppose that Sextus wrote at the very latter part of the second century, and either that Galen did not know him, or that Galen’s books were published before Sextus became prominent either as a physician or as a Sceptic.  The fact that he may have been better known as the latter than as the former does not sufficiently account for Galen’s silence, as other Sceptics are mentioned by him of less importance than Sextus, and the latter, even if not as great a physician as Pseudo-Galen asserts, was certainly both a Sceptic and a physician, and must have belonged to one of the two medical schools so thoroughly discussed by Galen—­either the Empirical or the Methodical.  Therefore, if Sextus were a contemporary of Galen, he was so far removed from the circle of Galen’s acquaintances as to have made no impression upon him, either as a Sceptic or a physician, a supposition that is very improbable.  We must then fix the date of Sextus late in the second century, and conclude that the climax of his public career was reached after Galen had finished those of his writings which are still extant.

    [1] Zeller, III. 7.

    [2] Diog.  XI. 12, 116.

    [3] Pappenheim Lebens.  Ver.  Sex.  Em. 30.

    [4] Zeller Grundriss der Ges. der Phil. p. 260.

Sextus has a Latin name, but he was a Greek; we know this from his own statement.[1] We also know that he must have been a Greek from the beauty and facility of his style, and from his acquaintance with Greek dialects.  The place of his birth can only, however, be conjectured, from arguments indirectly derived from his writings.  His constant references throughout his works to the minute customs of different nations ought to give us a clue to the solution of this question, but strange to say they do not give us a decided one.  Of these references a large number, however, relate to the customs of Libya, showing a minute knowledge in regard to the political and religious customs of this land that he displays in regard to no other country except Egypt.[2] Fabricius thinks Libya was not his birth place because of a reference which he makes to it in the Hypotyposes—­[Greek:  Thrakon de kai Gaitoulon (Libyon de ethnos touto)].[3] This conclusion is, however, entirely unfounded, as the explanation of Sextus simply shows that the people whom he was then addressing were not familiar with the nations of Libya.  Suidas speaks of two men