Christianity arose outside of the official world, but not entirely beneath it. It was only in appearance, and as viewed according to worldly prejudices, that the disciples of Jesus were of an insignificant class. The worldling admires pride and strength, and wastes no affability on inferiors. Honor in his view consists in repelling insult. He despises the spirit which is meek, long-suffering, humble, which yields its cloak also, and turns its cheek to the smiter. He is wrong; the meekness which he disdains is the mark of a loftier soul than his own; and the highest virtues dwell more contentedly with those who obey and serve than with those who command and enjoy. And this accords with reason; for power and pleasure, so far from aiding us in the practice of virtue, are hindrances in the way. Jesus knew well that the heart of the common people was the great reservoir of the self-devotion and resignation by which alone the world could be saved. Hence he called the poor blessed, deeming it easier for them to be good than for others. The primitive Christians were essentially "poor;" it was their rightful title.[19.5] Even if a Christian possessed riches in the second and third centuries, he was poor in spirit, and classed himself among the poor, and was saved from persecution by claiming the privilege of the law concerning the "_collegia tenuiorum_."[19.6] It is true that all the Christians were not slaves or persons of low rank; but the social equivalent of a Christian was a slave, and the same terms were applied to both; while the cardinal virtues of the servile condition--gentleness, humility, and resignation--were aimed at by both alike. The heathen writers are unanimous on this point. All of them without exception recognise in the Christian the traits of servile character, such as indifference to public affairs, a subdued and melancholy air, a severe estimate of the vices of the age, and a settled aversion to the theatres, baths, gymnasia, and public games.[19.7]