In the "many-peopled" city there were men from all lands and of all shades of complexion. It was nothing strange, then, that an embassy of swarthy Indians should have one day waited on the patriarch and begged for an apostle to take home with them to their countrymen. No wonder, either, that they specified the celebrated master of the catechisms as their _dignissimus_. The only wonder is that he was allowed to go. Yet he went; he set out with them, sailed to Canopus, the Alexandrian Richmond, where the canal joined the Nile; sailed up the ancient stream to Koptos, where the overland route began; joined the caravan that travelled thence, from well to well, to Berenice, Philadelphus's harbor on the Red Sea; embarked, and, after sailing before the monsoon for seventy days, arrived at the first Indian port, probably that which is now Mangalore, in the presidency of Bombay. This, in all likelihood, was the route and the destination of Pantaenus. Now those among whom his missionary labors appear to have lain were Brahmins, and Brahmins of great learning and extraordinary strictness of life. Moreover, there appears to be no reason to doubt that the Church founded by St. Thomas still existed, and even flourished, in these very parts, though its apostolic founder had been martyred a hundred years before. It was not so unreasonable, then, that {41} a bishop like Pantaenus should have been selected for such a Church and such a people. Let the reader turn to the story of Robert de' Nobili, and of John de Britto, whose field of labor extended to within a hundred miles of master in human learning when the the very spot where Pantaenus probably landed. St. Francis Xavier had already found Christians in that region who bore distinct traces of a former connection with Alexandria, in the very points in which they deviated from orthodoxy. De' Nobili's transformation of himself into a Brahmin of the strictest and most learned caste is well known. He dressed and lived as a Brahmin, roused the curiosity of his adopted brethren, opened school, and taught philosophy, inculcating such practical conclusions as it is unnecessary to specify. De Britto did the very same things. If any one will compare the Brahmins of De Britto and De' Nobili with those earlier Brahmins of Pantaenus, as described, for instance, by Cave from Palladius, he will not fail to be struck with the similarity of accounts; and if we might be permitted to fill up the picture upon these conjectural hints, we should say that it seems to us very likely that Pantaenus, during the years that he was lost to Alexandria, was expounding and enforcing, in the flowing cotton robes of a venerable Saniastes, the same deep philosophy to Indian audiences as he had taught to admiring Greeks in the modest pallium of a Stoic. Recent missionary experience has uniformly gone to prove that deep learning and asceticism are, humanly speaking, absolutely necessary in