Doubtless he had strong convictions on the subject of Christianity, though it might be questioned whether he came honestly by them. But his convictions, whatever they were, would probably have ended in the harmless shape of philosophic contempt, had it not been for the men by whom he was surrounded. They were Stoics, of course, like their master, but their stoicism was far from confining itself to convictions and meditations. They were practical Stoics, of the severest type which that old-world Puritanism admitted. As good Stoics, they were of all philosophers the most conceited, and took it especially ill that any sect should presume to rival them in their private virtues of obstinacy and endurance. It is extremely probable that the fourth persecution, both in its commencement and its revival, was owing to the good offices of Marcus Aurelius's solemn-faced favorites. But, whatever be the blame that attaches to him, he has answered for it at the same dread tribunal at which he has answered for the deification of Faustina and the education of Commodus. However, about the year 180, persecution ceased at Alexandria, and the Christians held up their heads and revived again, after the bitter winter through which they had just passed. Their first thoughts and efforts appear to have been directed to their school. The name of Pantaenus was already celebrated. He was a convert from paganism, born probably in Sicily, but certainly brought up in Alexandria. Curiously enough, he had been a zealous Stoic, and remained so, in the Christian sense, after his conversion. There is no doubt that he was well known among the Gentile philosophers of Alexandria. Perhaps he had lectured in the Museum and dined in the Hall. Probably he had spent many a day buried in the recesses of the great libraries, and could give a good account of not a few of their thousands of volumes. He must have known Justin Martyr--perhaps had something to say to the conversion of that brilliant genius, not as a teacher, but as a friend and fellow-student. He may have come across Galen, when that lively medical man was pursuing his researches on the immortal Hippocrates, or entertaining a select circle, in the calm of the evening, under one of the porticos of the Heptastadion. No sooner was he placed at the head of the Christian school than he inaugurated a great change, or rather a great development. Formerly the instruction had been intended solely for converts, that is, catechumens, and the matter of the teaching had corresponded with this object. Pantaenus changed all this. The cessation of the persecution had, perhaps, encouraged bolder measures; men would think there was no prospect of another, as men generally think when a long and difficult trial is over; so the Christian schools were to be opened {40} to all the world. If Aristotle and Plato, Epicurus and Zeno, had their lecturers, should not Jesus Christ have schools and teachers too? And what matter if the