The longing for tranquillity in this life, for a revelation of God, and for the assurance of personal salvation which could not find satisfaction in Stoicism, Epicureanism, and the later Aristotelian schools, led to a revival of Pythagorean mysticism and of Platonism. These elements, combined in more than one case with Jewish thought, were the materials out of which the principal mystic schools developed at Alexandria. The three with which we are chiefly concerned are Neopythagoreanism, Judeo-Aexandrian philosophy, and Neoplatonism. The Pythagorean school had ceased to have a separate existence by the fourth century B.C., but the ideas which the school had cherished were not lost. In the last century before our era these doctrines were revived, and in accordance with the syncretistic spirit of the age were combined with Platonic teachings into a philosophic, or as we may more truly say, a theosophic system. The first representative of this revival known to us by name is Nigidius Figulus, a friend and contemporary of Cicero. Its most famous leader was Apollonius of Tyana in Cappadocia, who lived under Nero. By the third century a mass of marvellous legends had gathered about this Apollonius which is preserved in his life, written about 210 A.D. by Philostratus at the request of the Empress Julia Domna. The extant evidence shows us clearly that by the second century B.C. the process had begun at Alexandria of reconciling Jewish theology with Greek philosophy. The first, however, to combine the two into a system, known to us as the Judeo-Aexandrian, was the learned Philo, who was born about 25 B.C. He belonged to one of the most prominent Jewish families; in 40 A.D., he was chosen to head a delegation of Aexandrian Jews which was sent to the Emperor Caligula. His purpose in common with the other adherents of this school was primarily religious, and he aimed at a better understanding of his own religion rather than at building up a system of philosophic thought. To accomplish his purpose he took from the Hellenic schools whatever seemed useful, without troubling himself overmuch about the logical relation of the parts which he wove together. The movement actually developed a school which had a large historical significance. The third philosophy is Neoplatonism, founded at Alexandria, according to tradition, by Ammonius Saccas at the beginning of the third century. Ammonius had been reared in the Christian faith, but on reaching maturity returned to pagan philosophy. His instruction was given wholly by word of mouth. Of his numerous pupils the most famous were Origen, the church father, and Plotinus. The latter and his pupil Porphyry were the chief representatives of the school in the period we have now under consideration.