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_--[Greek: Thrakon de kai Gaitoulon (Libyon de
ethnos touto)].[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 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
e