Epistulae X.96 — Pliny the Younger — Ancient
Rome -— Classical Literature
(Letters, Latin/Roman, c. 111 CE,38 lines)
Introduction | Synopsis | Analysis | Resources
Introduction Back to Top of Page
“Epistulae X” (“Letters 10”, also known as
the “Correspondence with Trajan’) is a book of letters by
the Roman lawyer and author Pliny the Younger to the
Emperor Trajan between 109 and 111 CE. Letter 96 is the
most famous of the collection, and it contains the earliest
external account of Christian worship, and details what
was to become the standard Roman policy toward
Christians for the rest of the pagan era.
Back to Top of Page
Synopsis
Pliny, the recently instated
governor of the Roman
province of Bithynia, admits
to the Emperor Trajan that
he has never taken part in
formal trials of Christians,
and is therefore unfamiliar
with precedents as to the
extent of the investigation
required and as to the
degree of punishment. He
feels that a distinction might
be drawn between adults
and those of more tender
years, and also that allowance might be made for anyone
who recanted.
He also brings up the question of whether anyone should
be punished simply for claiming the name of Christian, or
only if he was found guilty of “crimes associated with that
name”. Hitherto, in the case of those who were brought
before him, he has asked them three distinct times
whether they were Christians and, if they persisted in the
admission, has ordered them to be taken to execution.Whatever might be the real character of their profession,
Pliny holds that such obstinate persistence ought to be
punished. There are others, no less “demented”, who,
being Roman citizens, would be sent to Rome for trial.
As the natural consequence of these
proceedings, Pliny has received an anonymous
statement giving a list of accused persons, and a variety of
cases has come to his notice. Some of the accused have
denied that they had ever been Christians, have
consented to pray to the Roman gods and to adore the
image of the Emperor, and to blaspheme Christ, and these
cases have been dismissed.
Others admitted that they had once been Christians, but
then presently denied it, adding that they have ceased to
be Christians for some years now. These also worshipped
images of the Roman gods and of the Emperor, and
blasphemed Christ, and averred that the sum and
substance of their “fault” was that they had been
accustomed to meet on a fixed day before daylight to sing
in turns a hymn to Christ as God, and to bind themselves
by a solemn oath to abstain from theft or robbery, and from
adultery, perjury and dishonesty, after which they were
would separate and then meet again for a common meal.
This, however, they had ceased to do as soon
asPliny had published a decree against “collegia”, in
accordance with the Emperor's edict.
To ascertain the
truth, Pliny had
also put to the
torture two maid-
servants described
as deaconesses,
but had discovered
nothing beyond a
perverse and extravagant superstition. He had accordingly
put off the formal trial with a view to consulting the
Emperor directly. Pliny considers the question worthy of
such a consultation, especially in view of the number of
persons of all ages and ranks, and of both sexes, who are
imperilled, the contagion having spread through towns and
villages and the open country.However, he feels that further spread might still be stayed,
and a large a number might be reclaimed, if only room
were granted for repentance. Roman temples that had
been almost deserted were already beginning to be
frequented again, rites long intermitted were being
renewed, and the trade in fodder for sacrificial victims was
reviving.
Back to Top of
Analysis
The letters of Book 10 are addressed to or from the
Emperor Trajan in their entirety, during the time Pliny was
employed as governor of the distant Roman province of
Bithynia (around 109 to 111 CE), and it is generally
assumed that we have received them verbatim. As such,
they offer a unique insight into the administrative functions
of a Roman province of the time, as well as the
machinations of the Roman system of patronage and the
wider cultural mores of Rome itself. They reflect great
credit on the strict and almost punctilious
conscientiousness of Pliny as governor, as well as on the
assiduity and high principles which animated the Emperor
Trajan. However, in addition, the corruption and apathy
which occurred at various levels of the provincial system
can be seen clearly.
Stylistically, Book 10 is much simpler than its precursors,
largely because, unlike the first nine books of his letters,
the letters of the “Correspondence with Trajan” collection
were not written for publication by Pliny. It is generally
assumed that this book was published after Pliny's death,
and Suetonius, as a member of Pliny’s staff, has been
suggested as one possible publisher and editor.
Letter 96 contain the earliest external
account of Christian worship, and
reasons for the execution of
Christians. Pliny had never taken part
in formal trials of Christians, and was
therefore unfamiliar with precedents
as to the extent of investigation and
the degree of punishment deemed
appropriate. Trajan’s reply to Pliny's
queries and requests is also part of
the collection (Letter 97), making the anthology even morevaluable, and the letters thus allow us a glimpse of the
personalities of bothPliny and Trajan.
The letter deserves special mention because its contents
were, in the view of many historians, to become the
standard policy toward Christians for the rest of the pagan
era. Taken together, Pliny’s letter and Trajan’s response
constituted a fairly loose policy toward Christians, namely
that they were not to be sought out, but were to be
executed if brought before a magistrate by a reputable
means of accusation (no anonymous charges were
permitted), where they were to be given the opportunity to
recant. While some persecutions represent a departure
from this policy, many historians have concluded that
these precedents were nominal for the Empire across
time.