on Pliny’s part, but they fit the customary characterization of dan-
gerous superstitions in the Roman mindset. Abandonment of
traditional religion was a stock accusation made against Chris-
tians, as we saw earlier in this chapter. Similarly, Pliny’s alarm
about the widespread nature of Christianity is similar to Livy’s
damning portrait of the cult of Bacchus (see p. 199). Indeed, the
sorts of orgiastic and violent activities that Livy associated with
the rites of Bacchus were also suspected of Christian gatherings
(Minucius Felix, Octavius9). Pliny, of course, does not specify
any such depravities in his letter, but that is hardly an objection:
he says enough to make it clear that he views Christianity as a
threat. We may be dealing with stereotypes here, but they were
clearly potent ones.
Pliny explains also that he had some Christians brought
before him (§ 3). He challenged them on the charge of being
Christians, all the while reminding them of the punishment
(namely execution) that lay in store for them if they were found
guilty. Pliny’s tactic of threatening the prisoners with punishment
is one that is paralleled by the actions of Roman governors in
accounts of martyrdom, such as the Acts of Polycarp. The formula
of repeatedly asking about the charges is echoed also in the
accounts of Jesus’ trial before Pilate (Mark15.2–5;Matthew
27.11–15). At this point of his investigation, Pliny notes that he
had the prisoners led off to execution, except for those who were
Roman citizens. They were to be sent to Rome for trial, a proce-
dure that is reminiscent of Paul’s appeal to Caesar (Acts25.11–12)
Pliny notes, with a hint of weariness, that the number of
accusations began to multiply in number and variety (§ 4). He
refers to an anonymous pamphlet (libellus) that named numerous
people as Christians. Clearly the situation was growing worse
and Pliny, worried at this deterioration, began to pursue his inves-
tigations further. He was plainly aware that Christians could
not offer sacrifices, so he ordered a number of prisoners to make
offerings to statues of the emperor and the gods and to curse
Christ (§§ 5–6). This seems to have satisfied him that these
prisoners were innocent.EARLY CHRISTIANITY AND THE ROMAN EMPIRE
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