_Tatian's_[385] chief aim was not to bring about a juster treatment of the Christians.[386] He wished to represent their cause as the good contrasted with the bad, wisdom as opposed to error, truth in contradistinction to outward seeming, hypocrisy, and pretentious emptiness. His "Address to the Greeks" begins with a violent polemic against all Greek philosophers. Tatian merely acted up to a judgment of philosophers and philosophy which in Justin's case is still concealed.[387] Hence it was not possible for him to think of demonstrating analogies between Christians and philosophers. He also no doubt views Christianity as "reasonable;" he who lives virtuously and follows wisdom receives it;[388] but yet it is too sublime to be grasped by earthly perception.[389] It is a heavenly thing which depends on the communication of the "Spirit," and hence can only be known by revelation.[390] But yet it is a "philosophy" with definite doctrines ([Greek: dogmata]);[391] it brings nothing new, but only such blessings as we have already received, but could not retain[392] owing to the power of error, i.e., the dominion of the demons.[393] Christianity is therefore the philosophy in which, by virtue of the Logos revelation through the prophets,[394] the rational knowledge that leads to life[395] is restored. This knowledge was no less obscured among the Greek philosophers than among the Greeks generally. In so far as revelation took place among the barbarians from the remotest antiquity, Christianity may also be called the barbarian philosophy.[396] Its truth is proved by its ancient date[397] as well as by its intelligible form, which enables even the most uneducated person that is initiated in it[398] to understand it perfectly.[399] Finally, Tatian also states (c. 40) that the Greek sophists have read the writings of Moses and the prophets, and reproduced them in a distorted form. He therefore maintains the very opposite of what Celsus took upon him to demonstrate when venturing to derive certain sayings and doctrines of Christ and the Christians from the philosophers. Both credit the plagiarists with intentional misrepresentation or gross misunderstanding. Justin judged more charitably. To Tatian, on the contrary, the mythology of the Greeks did not appear worse than their philosophy; in both cases he saw imitations and intentional corruption of the truth.[400]