nce and power, he reverted to the Heraclitan theories as
they were modified by the Stoics. These same theories were the
cause of his separation from the Academy, for his chief
accusation against the Academy was that it was adopting the
dogmatism of the Stoics.[1] The matter is complicated by the
fact that Tertullian also attributes to Aenesidemus
anthropological and physical teachings that agree with the
Stoical Heraclitan doctrines. It is not strange that in view of
these contradictory assertions in regard to the same man, some
have suggested the possibility that they referred to two
different men of the same name, a supposition, however, that no
one has been able to authoritatively vindicate.

Let us consider briefly some of the explanations which have been
attempted of the apparent heresy of Aenesidemus towards the
Sceptical School. We will begin with the most ingenious, that of
Pappenheim.[2]

Pappenheim claims that Sextus was not referring to Aenesidemus
himself in these statements which he joins with his name. In the
most important of these, the one quoted from the
_Hypotyposes_,[3] which represents Aenesidemus as claiming that
Scepticism is the path to the philosophy of Heraclitus, the
expression used is [Greek: hoi peri ton Ainesidemon], and in
many of the other places where Sextus refers to the dogmatic
statements of Aenesidemus, the expression is either [Greek: hoi
peri ton Ainesidemon], or [Greek: Ainesidemos kath'
Herakleiton], while when Sextus quotes Aenesidemus to sustain
Scepticism, he uses his name alone.

[1] Compare Zeller _Op. cit._ III. p. 16.

[2] _Die angebliche Heraclitismus des Skeptikers
Ainesidemos_, Berlin 1889.

[3] _Hyp._ I. 210-212.

Pappenheim thinks that Sextus' conflict was not with the dead
Aenesidemus, who had lived two centuries before him, but with
his own contemporaries. He also seeks to prove that Sextus could
not have gained his knowledge of these sayings of Aenesidemus
from any of Aenesidemus' own writings, as neither by the
ancients, nor by later writers, was any book spoken of which
could well have contained them. Neither Aristocles nor Diogenes
mentions any such book.

Pappenheim also makes much of the argument that Sextus in no
instance seems conscious of inconsistency on the part of
Aenesidemus, even when most earnestly combating his alleged
teachings, but in referring to him personally he always speaks
of him with great respect.

Pappenheim s