What does Pliny say about the “problem” of Christianity?  How much does he seem to know about Christianity?  What does the Emperor advise him about handling Christians in the future

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ÐÏࡱá >  þÿ   ?  A  þÿÿÿ > ÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿì¥Á €  ø¿   >”  bjbjææææ  4, „Œ „Œ > ÿÿ ÿÿ ÿÿ · þ þ A A A A A  ÿÿÿÿ U U U U  i  U « 0 } : · · · · ’ ’ ’ *  , , , , , , $ Û ¢ } J P  A ’ ’ ’ ’ ’ P A A · · Û e     ’ : A · A · *  ’ *    · ÿÿÿÿ @tuœàPÊ U Ì F    { 0 «  Ç  Ç   à Ç A ò $ ’ ’  ’ ’ ’ ’ ’ P P  ’ ’ ’ « ’ ’ ’ ’ ÿÿÿÿ ÿÿÿÿ ÿÿÿÿ ÿÿÿÿ ÿÿÿÿ ÿÿÿÿ ÿÿÿÿ ÿÿÿÿ ÿÿÿÿ ÿÿÿÿ ÿÿÿÿ ÿÿÿÿ ÿÿÿÿ ÿÿÿÿ ÿÿÿÿ ÿÿÿÿ ÿÿÿÿ Ç ’ ’ ’ ’ ’ ’ ’ ’ ’ þ  :     HYPERLINK “” Back to Ancient History Sourcebook | Ancient History Sourcebook: Pliny and Trajan: Correspondence, c. 112 CE  [Davis Introduction] About 112 CE. Trajan appointed Pliny the Younger, a distinguished Senator and literary man, as governor of Bithynia — a province suffering from previous maladministration. The nature of the governor’s problems and the obligation he was under of referring very petty matters to the Emperor appears clearly in the following letters. This correspondence of Trajan and Pliny (given here only in small part) is among the most valuable bits of historical data we have for the whole Imperial Age. Pliny to Trajan: It is my custom, Sire, to refer to you in all cases where I am in doubt, for who can better clear up difficulties and inform me? I have never been present at any legal examination of the Christians, and I do not know, therefore, what are the usual penalties passed upon them, or the limits of those penalties, or how searching an inquiry should be made. I have hesitated a great deal in considering whether any distinctions should be drawn according to the ages of the accused; whether the weak should be punished as severely as the more robust, or whether the man who has once been a Christian gained anything by recanting? Again, whether the name of being a Christian, even though otherwise innocent of crime, should be punished, or only the crimes that gather around it? In the meantime, this is the plan which I have adopted in the case of those Christians who have been brought before me. I ask them whether they are Christians, if they say “Yes,” then I repeat the question the second time, and also a third — warning them of the penalties involved; and if they persist, I order them away to prison. For I do not doubt that — be their admitted crime what it may — their pertinacity and inflexible obstinacy surely ought to be punished. There were others who showed similar mad folly, whom I reserved to be sent to Rome, as they were Roman citizens. Later, as is commonly the case, the mere fact of my entertaining the question led to a multiplying of accusations and a variety of cases were brought before me. An anonymous pamphlet was issued, containing a number of names of alleged Christians. Those who denied that they were or had been Christians and called upon the gods with the usual formula, reciting the words after me, and those who offered incense and wine before your image — which I had ordered to be brought forward for this purpose, along with the regular statues of the gods — all such I considered acquitted — especially as they cursed the name of Christ, which it is said bona fide Christians cannot be induced to do. Still others there were, whose names were supplied by an informer. These first said they were Christians, then denied it, insisting they had been, “but were so no longer”; some of them having “recanted many years ago,” and more than one “full twenty years back.” These all worshiped your image and the god’s statues and cursed the name of Christ. But they declared their guilt or error was simply this — on a fixed day they used to meet before dawn and recite a hymn among themselves to Christ, as though he were a god. So far from binding themselves by oath to commit any crime, they swore to keep from theft, robbery, adultery, breach of faith, and not to deny any trust money deposited with them when called upon to deliver it. This ceremony over, they used to depart and meet again to take food — but it was of no special character, and entirely harmless. They also had ceased from this practice after the edict I issued — by which, in accord with your orders, I forbade all secret societies. I then thought it the more needful to get at the facts behind their statements. Therefore I placed two women, called “deaconesses,” under torture, but I found only a debased superstition carried to great lengths, so I postponed my examination, and immediately consulted you. This seems a matter worthy of your prompt consideration, especially as so many people are endangered. Many of all ages and both sexes are put in peril of their lives by their accusers; and the process will go on, for the contagion of this superstition has spread not merely through the free towns, but into the villages and farms. Still I think it can be halted and things set right. Beyond any doubt, the temples — which were nigh deserted — are beginning again to be thronged with worshipers; the sacred rites, which long have lapsed, are now being renewed, and the food for the sacrificial victims is again finding a sale — though up to recently it had almost no market. So one can safely infer how vast numbers could be reclaimed, if only there were a chance given for repentance. Trajan to Pliny You have adopted the right course, my dear Pliny, in examining the cases of those cited before you as Christians; for no hard and fast rule can be laid down covering such a wide question. The Christians are not to be hunted out. If brought before you, and the offense is proved, they are to be punished, but with this reservation — if any one denies he is a Christian, and makes it clear he is not, by offering prayer to our gods, then he is to be pardoned on his recantation, no matter how suspicious his past. As for anonymous pamphlets, they are to be discarded absolutely, whatever crime they may charge, for they are not only a precedent of a very bad type, but they do not accord with the spirit of our age.  Source: From: William Stearns Davis, ed., Readings in Ancient History: Illustrative Extracts from the Sources, 2 Vols. (Boston: Allyn and Bacon, 1912-13), Vol. II: Rome and the West, 196-210, 215-222, 250-251, 289-290, 295-296, 298-300. Scanned by: J. S. Arkenberg, Dept. of History, Cal. State Fullerton. Prof. Arkenberg has modernized the text.  This text is part of the  HYPERLINK “” Internet Ancient History Sourcebook. The Sourcebook is a collection of public domain and copy-permitted texts related to medieval and Byzantine history. Unless otherwise indicated the specific electronic form of the document is copyright. Permission is granted for electronic copying, distribution in print form for educational purposes and personal use. No representation is made about texts which are linked off-site, although in most cases these are also public domain. If you do reduplicate the document, indicate the source. No permission is granted for commercial use. © Paul Halsall, June 1998  HYPERLINK “”   A B d e i ³ ´ µ É Ê ´

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