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.

[1] Diog. IX. 12, 116.

[2] Zeller _Op. cit._ III. p. 39.

A part of Sextus' books also may have been written in
Alexandria. [Greek: Pros phusikous] could have been written in
Alexandria.[1] If these were also lectures, then Sextus taught
in Alexandria as well as elsewhere. The history of Eastern
literature for the centuries immediately following the time of
Sextus, showing as it does in so many instances the influence of
Pyrrhonism, and a knowledge of the _Hypotyposes_, furnishes us
with an incontestable proof that the school could not have been
for a long time removed from the East, and the absence of such
knowledge in Roman literature is also a strong argument against
its long continuance in that city. It would seem, however, from
all the data at command, that during the years that the
Sceptical School was removed from Alexandria, its head quarters
were in Rome, and that the Pyrrhonean _Hypotyposes_ were
delivered in Rome. Let us briefly consider the arguments in
favour of such a hypothesis. Scepticism was not unknown in Rome.
Pappenheim quotes the remark of Cicero that Pyrrhonism was long
since dead, and the sarcasm of Seneca, _Quis est qui tradat
praecepta Pyrrhonis?_ as an argument against the knowledge of
Pyrrhonism in Rome. We must remember, however, that in Cicero's
time Aenesidemus had not yet separated himself from the Academy;
or if we consider the Lucius Tubero