pology designated Christianity as [Greek: he kath' hemas
philosophia] (l.c., IV. 26. 7). But, while it is undeniable that this
writer attempted, to a hitherto unexampled extent, to represent
Christianity as adapted to the Empire, we must nevertheless beware of
laying undue weight on the expression "philosophy." What Melito means
chiefly to emphasise is the fact that Christianity, which in former
times had developed into strength among the barbarians, began to
flourish in the provinces of the Empire simultaneously with the rise of
the monarchy under Augustus, that as foster-sister of the monarchy, it
increased in strength with the latter, and that this mutual relation of
the two institutions had given prosperity and splendour to the state.
When in the fragments preserved to us he twice, in this connection,
calls Christianity "philosophy," we must note that this expression
alternates with the other "[Greek: ho kath' hemas logos]", and that he
uses the formula: "Thy forefathers held this philosophy in honour along
with the other cults" [Greek: pros tais allais threskeichis]. This
excludes the assumption that Melito in his Apology merely represented
Christian as philosophy (see also IV. 26. 5, where the Christians are
called "[Greek: to ton theosebon genos]"). He also wrote a treatise
[Greek: peri ktiseos kai geneseos Christou]. In it (fragment in the
Chron. Pasch) he called Christ [Greek: Theou logos pro aionon].]

[Footnote 385: See my treatise "Tatian's Rede an die Griechen uebers."
1884 (Giessener Programm). Daniel, Tatianus, 1837. Steuer, Die Gottes-
und Logoslehre des Tatian, 1893.]

[Footnote 386: But see Orat. 4 init., 24 fin., 25 fin., 27 init.]

[Footnote 387: He not only accentuated the disagreement of philosophers
more strongly than Justin, but insisted more energetically than that
Apologist on the necessity of viewing the practical fruits of philosophy
in life as a criterion; see Orat. 2, 3, 19, 25. Nevertheless Socrates
still found grace in his eyes (c. 3). With regard to other philosophers
he listened to foolish and slanderous gossip.]

[Footnote 388: Orat. 13, 15 fin., 20. Tatian also gave credence to it
because it imparts such an intelligible picture of the creation of the
world (c. 29).]

[Footnote 389: Orat. 12: [Greek: ta tes hemeteras paideias estin anotero
tes kosmikes katalepseos]. Tatian troubled himself very little with
giving demonstrations. No other Apologist made such bold assertions.]

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