First, in regard to the Greek expression [Greek: hoi peri] in connection with proper names, upon which Pappenheim bases so much of his argument. All Greek scholars would agree that the expression does not apply usually only to the disciples of any teacher, but [Greek: hoi peri ton Ainesidemon], for instance, includes Aenesidemus with his followers, and is literally translated, "Aenesidemus and his followers." It is noticeable, however, in the writings of Sextus that he uses the expression [Greek: hoi peri] often for the name of the founder of a school alone, as Pappenheim himself admits.[1] We find examples of this in the mention of Plato and Democritus and Arcesilaus, as [Greek: hoi peri ton Platona kai Demokriton][2] and [Greek: hoi peri ton Arkesilaon],[3] and accordingly we have no right to infer that his use of the name Aenesidemus in this way has an exceptional significance. It may mean Aenesidemus alone, or it may signify Aenesidemus in connection with his followers. [1] Pappenheim _Op. cit._ p. 21. [2] _Adv. Math._ VIII. 6. [3] _Adv. Math._ VII. 150. In reply to Zeller's position, that Sextus and Tertullian have misunderstood Aenesidemus, and quote from some common author who misrepresents him, we would admit that such a misunderstanding might be possible where Sextus gives long explanations of Heraclitus' teachings, beginning with quoting Aenesidemus, and continuing in such a way that it is not always possible to distinguish just the part that is attributed to Aenesidemus; but such a misunderstanding certainly cannot be asserted in regard to the direct statement that Aenesidemus regarded Scepticism as the path to the philosophy of Heraclitus, for the reasons previously given. Neither would we agree with Brochard, whose solution of the difficulty is on the whole the most logical, _i.e._, that Aenesidemus had necessarily already passed through two phases of philosophical belief. It is possible to admit a gradual evolution of thought in Aenesidemus without supposing in either case a change of basis. His withdrawal from the Academy is an argument against, rather than in favor of a change on his part, and was caused by the well-known change in the attitude of the Academy. Many of the teachings of the Sceptical School were taken directly from the Academy, belonging to those doctrines advocated in the Academy before the eclectic dogmatic tendency introduced by Antiochus. In fact, Sextus himself claims a close relation between the Middle Academy and Pyrrhonism.[1] Aenesidemus, although he was a Sceptic, belonged to the Academy, and on leaving it became, as it were, a pioneer in Pyrrhonism, and cannot be judged in the same way as we should judge a Sceptic of Sextus' time.