in the matter of the Christians was "to run" not only in Rome itself, but in all the provinces of the wide Empire, and which, as is well known, guided the State persecution of Christians for many a long year.
The "rescript" bore unmistakably the impress of Pliny's mind on the subject; and severe though it was, it inaugurated a gentler and more favourable interpretation of the stern law in the case of convicted Christians than had prevailed from the days of Nero onward.
The following are the principal points of the "rescript." In the first place—and this point must be pressed—no fresh law authorizing any special persecution of the Christians was needed or even suggested by Pliny. They had evidently for a long period, apparently from the days of Nero, been classed as outlaws (hostes publici) and enemies to the fundamental principles of law and order, and the mere acknowledgment on the part of the accused of the name Christian was sufficient in itself to warrant an immediate condemnation to death.
Trajan's reply, which constituted the famous rescript, was studiedly brief, eminently courteous, but imperious and decisive. The friendly bias of Pliny's report and unmistakably favourable opinion of the Christian sect, lives along every line.
He begins with a few graceful words approving Pliny's action in the matter. ("Actum quem debuisti mi Secunde . . . secutus es.")
Then follow the stern, unalterable words which attach the penalty of death to any person who persisted in claiming the name of Christian.
But extenuating circumstances, such as youth, may be taken into account, if the magistrate please to do so.
Any approach to repentance, accompanied with compliance with the law of the Empire, in the matter of offering incense on the pagan altars, is to be accepted, and the offender at once is to be pardoned.
The magistrate is by no means to search for Christians; but if a formal accusation be made by an open accuser, then inquiry must follow; and if the accused recognizes the
