Sextus Empiricus and Greek Scepticism. Mary Mills Patrick

While Haas claims that Sextus would naturally seek one of the centres of dogmatism, in order most effectively to combat it, Pappenheim, on the contrary, contends that it would have been foolishness on the part of Sextus to think of starting the Sceptical School in Rome, where Stoicism was the favored philosophy of the Roman Emperors; and when either for the possible reason of strife between the Empirical and Methodical Schools, or for some other cause, the Pyrrhonean School was removed from Alexandria, Pappenheim claims that all testimony points to the conclusion that it was founded in some city of the East. The name of Sextus is never known in Roman literature, but in the East, on the contrary, literature speaks for centuries of Sextus and Pyrrho. The Hypotyposes, especially, were well-known in the East, and references to Sextus are found there in philosophical and religious dogmatic writings. The Emperor Julian makes use of the works of Sextus, and he is frequently quoted by the Church Fathers of the Eastern Church.[4] Pappenheim accordingly concludes that the seat of Pyrrhonism after the school was removed from Alexandria, was in some unknown city of the East.

[1] Pappenheim Sitz der Skeptischen Schule. Archiv für Geschichte der Phil. 1888.

[2] Cicero De Orat. III. 17, 62.

[3] Seneca nat. qu. VII. 32. 2.

[4] Fabricius de Sexto Empirico Testimonia.

In estimating the weight of these arguments, we must accept with Pappenheim the close connection of Pyrrhonism with Alexandria, and the subsequent influence which it exerted upon the literature of the East. All historical relations tend to fix the permanent seat of Pyrrhonism, after its separation from the Academy, in Alexandria. There is nothing to point to its removal from Alexandria before the time 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 éclat 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. Πρὸς φυσικοὺς 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 to whom Aenesidemus dedicated his works, as the same Lucius Tubero who was the friend of Cicero in his youth, and accordingly fix the date of Aenesidemus about 50 B.C.,[2] even then Aenesidemus' work in Alexandria was too late to have necessarily been known to Cicero, whose remark must have been referred to the old school of Scepticism. Should we grant, however, that the statements of Cicero and Seneca prove that in their time Pyrrhonism was extinct in Rome, they certainly do not show that after their death it could not have again revived, for the Hypotyposes were delivered more than a century after the death of Seneca. There are very few writers in Aenesidemus' own time who showed any influence of his teachings.[3] This influence was felt later, as Pyrrhonism became better known. That Pyrrhonism received some attention in Rome before the time of Sextus is nevertheless demonstrated by the teachings of Favorinus there. Although Favorinus was known as an Academician, the title of his principal work was τοὺς φιλοσοφουμένους αὐτῷ τῶν λόγων, ὧν ἄριστοι οἱ Πυῤῥώνειοι. [4] Suidas calls Favorinus a great author and learned in all science and philosophy,[5] and Favorinus made Rome the centre of his teaching and writing. His date is fixed by Zeller at 80–150 A.D., therefore Pyrrhonism was known in Rome shortly before the time of Sextus.

[1] Pappenheim Sitz der Skeptischen Schule; Archiv für Geschichte der Phil., 1888; Adv. Math. X. 15, 95.

[2] Zeller Op. cit. III. 10.

[3] Zeller Op. cit. p. 63.

[4] Zeller Op. cit. p. 67.

[5] Brochard Op. cit. 329.

The whole tone of the Hypotyposes, with the constant references to the Stoics as living present opponents, shows that these lectures must have been delivered in one of the centres of Stoicism. As Alexandria and Athens are out of the question, all testimony points to Rome as having been the seat of the Pyrrhonean School, for at least a part of the time that Sextus was at its head. We would then accept the teacher of Sextus, in whose place he says he taught, as the Herodotus so often referred to by Galen[1] who lived in Rome. Sextus' frequent references to Asclepiades, whom he mentions ten different times by name in his works,[2] speak in favour of Rome in the matter under discussion, as Asclepiades made that city one of the centres of medical culture. On the other hand, the fact that there is no trace of the Hypotyposes in later Roman literature, with the one exception of the works of Hippolytus, as opposed to the wide-spread knowledge of them shown in the East for centuries, is incontestable historical proof that the Sceptical School could not long have had its seat at Rome. From the two passages given above from Sextus' work against physics, he must either have written that book in