called Sextus, one from Chaeronea and one from Libya, both of whom he calls Sceptics, and to one of whom he attributes Sextus’ books.  All authorities agree in asserting that great confusion exists in the works of Suidas; and Fabricius, Zeller, and Pappenheim place no weight upon this testimony of Suidas.[4] Haas, however, contends[5] that it is unreasonable to suppose that this confusion could go as far as to attribute the writings of Sextus Empiricus to Sextus of Chaeronea, and also make the latter a Sceptic, and he considers it far more reasonable to accept the testimony of Suidas, as it coincides so well with the internal evidence of Sextus’ writings in regard to his native land.  It is nevertheless evident, from his familiarity with the customs, language, and laws of Athens, Alexandria and Rome, that he must have resided at some time in each of these cities.

    [1] Adv.  Math. A. 246; Hyp. I. 152; Hyp. III. 211,
        214.

    [2] Haas Op. cit. p. 10.

    [3] Hyp. III. 213.

    [4] Pappenheim Lebens.  Ver.  Sex.  Em. 5, 22; Zeller Op.
        cit. III. 39; Fabricius Vita de Sextus.

    [5] Haas Op. cit. p. 6.

Of all the problems connected with the historical details of the life of Sextus, the one that is the most difficult of solution, and also the most important for our present purpose of making a critical study of his teaching, is to fix the seat of the Sceptical School during the time that he was in charge of it.  The Hypotyposes are lectures delivered in public in that period of his life.  Where then were they delivered?  We know that the Sceptical School must have had a long continued existence as a definite philosophical movement, although some have contended otherwise.  The fact of its existence as an organized direction of thought, is demonstrated by its formulated teachings, and the list given by Diogenes Laertius of its principal leaders,[1] and by references from the writings of Sextus.  In the first book of Hypotyposes he refers to Scepticism as a distinct system of philosophy, [Greek:  kai taen diakrisin taes skepseos apo ton parakeimenon autae philosophion].[2] He speaks also of the older Sceptics,[3] and the later Sceptics.[4]

Pyrrho, the founder of the school, taught in Elis, his native village; but even as early as the time of Timon, his immediate follower, his teachings were somewhat known in Alexandria, where Timon for a while resided.[5] The immediate disciples of Timon, as given by Diogenes, were not men known in Greece or mentioned in Greek writings.  Then we have the well-known testimony of Aristocles the Peripatetic in regard to Aenesidemus, that he taught Pyrrhonism in Alexandria[6]—­[Greek:  echthes kai proaen en Alexandreia tae kat’ Aigypton Ainaesidaemos tis anazopyrein aerxato ton huthlon touton].

    [1] Diog.  XI. 12, 115, 116.