Sextus Empiricus and Greek Scepticism. Mary Mills Patrick

[1] Diog. IX. 12, 116.

[2] Ueberweg Hist. of Phil. p. 21.

[3] Hyp. I. 65.

[4] Adv. Math. VII. 258.

[5] Fabricius Vita Sexti.

[6] Zeller Op. cit. III. 8.

[7] Brochard Op. cit. IV. 315.

The fact that has caused the greatest uncertainty in regard to the date of Sextus is that Claudius Galen in his works mentions several Sceptics who were also physicians of the Empirical School,[1] and often speaks of Herodotus, supposed to be identical with the teacher of Sextus given by Diogenes Laertius,[2] but makes no reference whatever to Sextus. As Galen's time passes the limit of the second century A.D., we must either infer that Sextus was not the well-known physician that he was stated to be by Pseudo-Galen, and consequently not known to Galen, or that Galen wrote before Sextus became prominent as a Sceptic. This silence on the part of Galen in regard to Sextus increases the doubt, caused by Sextus' own criticism 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—Θρᾳκῶν δὲ καὶ Γαιτούλων (Λιβύον δὲ ἔθνος τοῦτο).[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 called Sextus, one from Chæronea 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 Chæronea, 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, καὶ τὴν διάκρισιν τῆς σκέψεως ἀπὸ τῶν παρακειμένων αὐτῇ φιλοσοφιῶν. [2] He speaks also of the older Sceptics,[3] and the later Sceptics.[4]