It consists of an exchange of letters from the early second century
between Pliny the Younger and the emperor Trajan. In this case
study we will look at some of the ways in which these letters can
be interpreted.
The two letters in question come from the tenth book of
Pliny’s collection of letters, where they are numbers 96 and 97.
The first nine books had been edited for publication by Pliny
himself, but the tenth book was edited by some other person after
his death. They are an important source not just for early
Christianity, but for the government of the empire in this period:
that is because the majority of them concern issues that arose
when Pliny served as governor of Bithynia and Pontus in northern
Asia Minor from c. 110 to 112. The letter concerning the
Christians seems to have been written in the Pontic (i.e. eastern)
part of the province, probably in the year 112 (Sherwin-White
1966: 691–4). In the text of the letters that follows, I have indi-
cated the individual section numbers in bold numbers: this will
make referring to them in the ensuing discussion much easier. I
have also added certain Latin terms in parentheses and occasional
explanations in square brackets.
The first letter is one from Pliny to Trajan, outlining a
difficulty he has encountered in his government of the province:
1.It is my custom, my lord, to refer to you all matters about
which I am in doubt, for no one is better able to resolve my
doubts and to inform my ignorance. I have never been
present at examinations (cognitiones) of Christians: conse-
quently, I do not know what is the nature of their crime or
the extent to which they ought to be punished. 2.Nor am I
at all sure whether any distinction should be made between
them on grounds of age, or if young people and adults
should be treated alike; whether a pardon ought to be
granted to anyone retracting his beliefs, or if he has once
professed Christianity, he shall gain nothing by renouncing
it; and whether it is the mere name (nomen) itself, even if
innocent of crimes, which is to be punished, or rather theEARLY CHRISTIANITY AND THE ROMAN EMPIRE1
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