Imágenes de páginas
PDF
EPUB
[ocr errors]
[ocr errors]

16

have any doubt. For who can better direct me where I hesitate, or instruct me where I am ignorant? I have never been present at any trials of Christians: so that I know not well what is the subject matter of punishment, or of inquiry, or what strictness ought to be used in either. Nor have I been a little perplexed to determine whether any difference ought to be made upon account of age, or whether the young and tender, and the full grown and robust, ought to be treated all alike: whether repentance should entitle to pardon, or whether all who have once 'been Christians ought to be punished, though they are now no longer so: whether the name itself, although no crimes be detected, or crimes only belonging to the name, ought to be punished. Concerning all these things I am in doubt.

In the mean time I have taken this course with all who have been brought before me and have been accused as Christians. I have put the question to them, whether they were Christians. Upon their confessing to me that they were, I repeated the question a second and a third time, threatening also to punish them with death. Such as still persisted, I ordered away to be punished; for it was no doubt with me, whatever might be the nature of their opinion, that contumacy, and inflexible obstinacy, ought to be punished. There were others of the same infatuation, whom, because they are Roman citizens, I have noted down to be sent to the city.

In a short time, the crime spreading itself, even whilst under persecution, as is usual in such "cases, divers sorts of people came in my way. An information was presented to me without mentioning the author, containing the names of many persons, who upon examination denied that they were Christians, or had ever been so: who repeated after me an invocation of the gods, and with wine and frankincense made supplication to your image, which for that purpose I had caused to be brought and set before them, together with the statues of the deities. Moreover, they reviled the name of Christ. None of which things, as is said, they who are really Christians, can by any means be compelled to do. These therefore I thought proper to discharge.

[ocr errors]
[ocr errors]

6

• Others were named by an informer, who at first confessed themselves Christians, and after“wards denied it. The rest said they had been Christians, but had left them; some three years ago, some longer, and one, or more, above twenty years. They all worshipped your image, and the statues of the gods: these also reviled Christ. They affirmed that the whole of their fault, or error, lay in this, that they were wont to meet together on a stated day before it was light, and sing among themselves alternately a hymn to Christ, as a god, and bind themselves by an oath, not to the commission of any wickedness, but not to be guilty of theft, or robbery, or adultery, never to falsify their word, nor to deny a pledge committed to them, when called upon to return it. When these things were performed, it was their custom to separate, and then to come together again to a meal, which they ate in common, without any disorder: but this they had forborne, since the publication of my edict, by which, according to your commands, I prohibited assemblies.

6

[ocr errors]

6

After receiving this account I judged it the more necessary to examine, and that by tor

minatus: perseverantes duci jussi. Neque enim dubitabam, qualecumque esset quod faterentur, pervicaciam certe, et inflexibilem obstinationem, debere puniri. Fuerunt alii similis anentiæ; quos, quia cives Romani erant, annotavi in Urbem remittendos. Mox ipso tractu, [al. tractatu] ut fieri solet, diffundente se crimine, plores species inciderunt. Propositus est libellus sine auctore, multorum nomina continens, qui negârunt se esse Christianos, aut fuisse, quum præeunte me, Dcos appellarent, et imagini tuæ, quam propter hoc jusseram cum simulacris numinum afferri, vino ac thure sacrificarent, preterea maledicerent Christo; quorum nihil cogi posse dicuntur, qui sunt reverâ Christiani. Ergo dimittendos putavi. Alli ab indice nominati, esse se Christianos dixerunt, et mox negaverunt: fuisse quidem, sed desiisse, quidam ante triennium, quidam ante plures annos, non nemo etiam ante viginti quoque Omnes et imaginem tuam, Deorumque s'mulacra venerati sunt. Ii et Christo maledixerunt. Affirmabant autem, hanc fuisse summam vel culpæ suæ, vel erroris, quod essent soliti stato die ante lucem convenire, carmenque Christo, quasi Deo, dicere secum invicem; seque sacramento non in

scelus aliquod obstringere, sed ne furta, ne latrocinia, ne adulteria committerent, ne fidem fallerent, ne depositum appellati abnegatent: quibus peractis, morem sibi discedendi fuisse, rursusque coëundi ad capiendum cibum, promiscuum tamen, et innoxium; quod et ipsum facere desiisse post edictum meum, quo secundum mandata tua hetarias esse vetueram. Quo magis necessarium credidi, ex duabus ancillis, quæ ministræ dicebantur, quid esset veri et per tormenta quærere. Sed nihil aliud inveni, quam superstitionem pravam et immodicam. Ideoque diâ cognitione ad consulendum te decurri. Visa est enim mihi res digna consultatione, maxime propter periclitantium numerum. Multi enim omnis ætatis, utriusque sexûs etiam, vocantur in periculum, et vocabuntur. Neque enim civitates tantum, sed vicos etiam et agros superstitionis istius contagio pervagata est. Quæ videtur sisti et corrigi posse. Certe satis constat, prope etiam desolata templa coepisse celebrari, et sacra solennia diu intermissa repeti; passimque vanire victimas, quarum adhuc rarissimus emptor inveniebatur. Ex quo facile est opinari, quæ turba hominum emendari possit, si sit pœnitentiæ locus.

[ocr errors]
[ocr errors]
[ocr errors]

ture, two maid-servants, which were called ministers. But I have discovered nothing, beside a bad and excessive superstition.

Suspending therefore all judicial proceedings, I have recourse to you for advice: for it has appeared unto me a matter highly deserving consideration, especially upon account of the great number of persons who are in danger of suffering. For many of all ages, and every rank, of both sexes likewise, are accused, and will be accused. Nor has the contagion of this superstition seized cities only, but the lesser towns also, and the open country. Nevertheless it seems to me that it may be restrained and corrected. It is certain that the temples, which • were almost forsaken, begin to be more frequented. And the sacred solemnities, after a long intermission, are revived. Victims likewise are every where bought up, whereas for some time there were few purchasers. Whence it is easy to imagine what numbers of men might be reclaimed, if pardon were granted to those who shall repent.'

So writes Pliny. We are now to observe the emperor's rescript.

2

Trajan to Pliny wisheth health and happiness."

b

• You have taken the right method, my Pliny, in your proceedings with those who have been brought before you as Christians; for it is impossible to establish any one rule that shail 'hold universally. They are not to be sought for. If any are brought before you, and are convicted, they ought to be punished. However, he that denies his being a Christian, and 'makes it evident in fact, that is, by supplicating to our gods, though he be suspected to have been so formerly, let him be pardoned upon repentance. But in no case, of any crime whatever, may a bill of information be received without being signed by him who presents it: for that would be a dangerous precedent, and unworthy of my government.'

I have put together these two letters, that we may make our remarks upon them jointly, and without interruption.

It may be observed here, that the genuineness of these letters is unquestioned. They are found with the other letters of Pliny to Trajan, and Trajan's letters to him. And they are both particularly mentioned by Tertullian, in his Apology for the Christians, and by Eusebius from him, not now to mention any later writers.

с

d

III. But before we enter upon any particular remarks upon these epistles, it may be of use to take Eusebius's account of the persecution of the Christians in the reign of Trajan.

6

In the thirty-second chapter of the third book of his Ecclesiastical History, he expresseth himself to this purpose: After Nero and Domitian, in the time of him of whom we are now speaking, we have understood that in several places, and in divers cities, there was a persecu'tion occasioned by the tumults of the people.' After which he there relates the martyrdom of Simeon, son of Cleophas, bishop of Jerusalem: who at the age of an hundred and twentyyears was crucified by order of Atticus, governor of Judea under Trajan..

[ocr errors]

In the next chapter he writes thus: And indeed so heavy a persecution was there against us in many places, that Pliny, a governor of great eminence and distinction, being moved at the multitude of the martyrs, could not forbear writing to the emperor concerning the multitude of those who were slain for the faith. At the same time informing him that he had not discovered any wickedness they were guilty of, or any thing done by them contrary to the laws: only that rising early in the morning they sang together a hymn to Christ, as a god: that they condemned adultery, murder, and all such crimes: and that they acted in all things according to the laws. In answer to which Trajan sent an edict to this effect. "That the Christians should not be sought for, but if any were brought before him they should be punished." By which means the violence of the persecution against us was in some measure abated. Nevertheless, they who had a mind to disturb us did not want pretences for so doing: in some places the people, in other places the governors of provinces, laying snares for us. So that, though there was no open [or general] persecution, there were persecutions in several

[merged small][merged small][merged small][ocr errors]

places and provinces, and there were many faithful men who underwent divers kinds of martyrdom.'

So writes Eusebius, I believe very truly, and I think judiciously, and with good temper, though not with elegance or accuracy of expression. He then proceeds to transcribe a part of Tertullian's Apology, where he speaks of Pliny and Trajan, of which I may take farther notice hereafter. At present I transcribe below what we find upon this subject in Eusebius's Chronicle.

a

IV. I now intend to go over the two epistles above transcribed.

It is my constant custom, Sir, to refer myself to you in all matters concerning which I have any doubt.'

b

That this was Pliny's constant custom, sufficiently appears from his many letters sent to Trajan, whilst he was in the province. He seems to have had some particular encouragement from the emperor so to do. But the introduction to this letter is rather more formal than ordinary, because of the importance of the present subject of inquiry. And indeed it was a frequent practice of the governors of provinces, upon special occasions, to consult the Roman emperor, the supreme magistrate.

C

I have never been present at any trials of the Christians.'

[ocr errors]

This manner of speaking shews that the Christians were then well known in the world. Pliny does not say to the emperor that he had now unexpectedly met with a certain sort of men in his province, called Christians. No. There were people well known to himself, and the em peror, who bore the denomination of Christians. When he says, he had never been present at any trials of the Christians;' it seems to be implied that he knew of some such trials, though he had not been concerned in them. And there may have been such trials in this province before he came into it.

[ocr errors]

So that I know not well what is the subject matter of punishment, or of inquiry, or what "strictness ought to be used in either.

[ocr errors]
[ocr errors]

Hence it may be argued, that when Pliny came into his province there were no edicts in force against the Christians. If there had, Pliny, who was a learned man, and well acquainted with the Roman laws, must have known them. The reason why there were then no edicts in force against the Christians, I suppose to be, that the edicts of Nero and Domitian had been abrogated.

[ocr errors][ocr errors]

• Nor have I been a little perplexed to determine whether any difference ought to be made on account of age, or whether the young and tender, and the full grown and robust, ought to be treated all alike.'

Mr. Melmoth's translation is thus: Whether therefore any difference is usually made with respect to the ages of the guilty, or no distinction is to be observed between the young and the adult. I have allowed myself to be more diffused, and somewhat paraphrastical, be

* Plinius Secundus, quum quamdam provinciam regeret, et in magistratu suo plurimos Christianorum interfecisset, mulitudine eorum perterritus, quæsivit de Trajano, quid facto opus esset, nuntians ei, præter obstinationem non sacrificandi, et antelucanos cœtus ad canendum cuidam Christo, ut Deo, nihil apud eos reperiri: præterea ad confœderandam disciplimam vetari ab his homicidia, adulteria, latrocinia, et his similia. Ad quæ commotus Trajanus rescripsit, hoc genus quidem inquirendos non esse, oblatos vero puniri oportere. Euseb. Chron. p. 165.

b Summas, Domine, gratias ago, quod, inter maximas occupationes, iis, de quibus consului, me quoque regere dignatus es: quod nunc quoque facias, rogo. L. x. ep. 64.

Vid. C. Kortholt. Comment. in Ep. Plinii et Trajani de Christian. p. 11.

Certe jam ante se cognitiones in provinciâ fuisse de Christianis habitas, initio literarum suarum noster significat. Ac eum quidem, qui proxime ante Plinium Bithyniæ præfuerat, fuisse persecutorem, inde manifestum puto, quod Plinius refert nonnullos ad se productorum dixisse, se jam ante triennium desiisse esse Christianos.'. Suà autem sponte eos, non metu supplicii, id fecisse, verisimile non est. C. A. Heu

manni Disput. de Persecutione Christian. Plinian. sect. iv. p. 124. Ap. Diss. Syllog. Tom. i. P. i.

• Fuisse aliquod Trajani de interficiendis Christianis certum edictum ante Plinii relationem, non existimo. Si quod enim fuisset, Plinius non dubitâsset; aut Trajanum certe consulendo, ejus edicti mentionem fecisset. Fr. Balduin. Comm. ad Edict. Princ. Roman. de Christianis. p. 28. Quid Tra janus A. C. 103, seq. contra eos tentaverit, ex Plinio constat, cujus Epistola indicat, vexatos quidein esse Christianos variis in locis, absque ullâ tamen hactenus Cæsarum rescripto. Unde Plinius eâ de re Trajanum consulere necessum habuit. Lampe Synops. Hist. Ec. 1. 2, c. 3, num. xxxiii. p. 112. Quum Trajanus, primus imperatorum hujus seculi, reipublicæ gubernationi admoveretur, nullæ aderant in Christianos leges et edicta. Quod cum aliæ res, tum Plinii notissima epistola, extra omnem dubitationem ponit, quâ imperatori significat, nescire se, quomodo cum Christianis agendum esset; quod vir juris et consuetudinum Romanarum consultissimus non ignorâsset, si leges in Christianos extitissent. Neronis nimirum leges Senatus, Domitiani Nerva imperator, abrogaverat. Moshem. De Reb. Christian. ante C. M. Sec. 2, Sec. viii. p 231.

cause I have imagined that Pliny's question relates not only to those who were tender upon account of their age, but also upon account of their sex.

a

Some have thought that Trajan gives no answer to this question. Whether he does or not will be considered hereafter.

b

Le Clerc is much offended that Pliny should not know whether a difference ought to be made between the young and the adult, especially in matters of religion, where children are very likely to follow the judgment of their parents. However, I apprehend that this question is proposed by Pliny with a good intention, and hoping that Trajan would determine favourably, that the young and the tender' should not be treated in the same manner with those of mature age and robust constitution.

с

Another commentator upon Pliny observes, that in other cases regard was had to age by the Roman laws; but that this equity was not shewn in the treatment of Christians;' as indeed is well known from the ancient apologists, and other ancient Christian writers, who often speak of the sufferings and of the courage, resolution, and patience, of young people and women: of which a few instances shall be placed below in their own words.

And perhaps Pliny himself did really hesitate here. In other cases regard was usually had to age. But the persecutions of the Christians were carried with so much violence, and there was such vehemence in the complaints against them brought before him as enemies to the gods, and for neglecting the worship at the temples, and all the sacred solemnities, that he was in doubt whether they ought to partake in the common equity.

• Whether repentance should entitle to pardon, or whether all who have been once Chris'tians should be punished, though they are now no longer so.'

[ocr errors]
[ocr errors]

e

Upon this Le Clerc observes that, if Christianity were supposed to be an error only, nothing more could be expected of him who had erred in embracing it, than renouncing it upon being convinced of his error. And as the Christians were charged with no crime that should expose them to punishment, it was highly reasonable that pardon should be granted upon repentance.'

And I am apt to think that this is what Pliny aimed at in this inquiry. We may be rather disposed to think so, because he plainly recommends it afterwards nearer the end of his letter. Whether the name itself, although no crimes be detected, or crimes only belonging to the name, ought to be punished? Concerning all these things I am in doubt.'

[ocr errors]

This is Pliny's third question, and of great importance. If rightly determined, the Christians could no longer suffer upon account of their religion. But I do not discern any hint from Pliny in favour of the right answer, nor any intimation how he wished to have it answered.

f

Pliny speaks in the language of those times. of those times. We find this complaint frequently in our ancient apologists, that they were punished for the name only, as Christians, without proof of any crimes they were guilty of.

a

'Nec mediocriter hæsitavi, sitne aliquod discrimen ætatum. Huic dubitationi non respondet Trajanus. Balduin. ubi supra.

b In aliis criminibus ratio ætatis habebatur. Neque enim pueri, rerum omnium imperiti, eodem modo atque adulti, qui scientes et prudentes deliquerant, habebantur. Mirum est, in religionis negotio, dubitare posse Plinium, 'an esset aliquod discrimen ætatum, an quamlibet teneri nihil a robustioribus differrent; cum liquidum sit, teneram ætatem sequi parentum judicium-Hic homo, alioqui doctus, et acutus, talpå cœciorem se præbuit. Usque adeo verum est, pravis religionibus hebetes homines fieri. Cleric. H. E. p. 547.

Etatis magna omnino in pœnis irrogandis haberi solet ratio. Unde non tantum definiunt Icti, quæ ætas delicti sit capax; sed etiam docent, si maxime capax sit, ob ætatem tamen tenellam et florescentem, mitiorem debere pœnam infligi Cæterum, ut hæc ita sint, de fide tamen Christianâ quando res erat, omni ætatis discrimine posthabito, in ipsos etiam pueros puellasque crudeliter sæviebatur. Kortholt. ubi supr. p. 12.

Pueri et mulierculæ nostræ cruces et tormenta, feras, et omnes suppliciorum terriculas inspiratâ patientiâ doloris illu

VOL. IV.

dunt. Min. Fel. c. 37--Nostri autem (ut de viris taceam) pueri, et mulierculæ, tortores suos taciti vincunt--Ecce, sexus infirmus, et fragilis ætas, dilacerari se toto corpore, urique perpetitur. &c. Lact. Inf. 1. 5, c. 13.

• Dubitabat idem, an dari oporteret pœnitentiæ veniam,' &c. At, si statuamus errorem esse Christianismum, quid potuit ab errante aliud postulari, nisi ut erroris convictus se errâsse fateretur, et, meliora edoctus, rectius de religione sentiret? &c. Cleric. H. E. Ap. cxi. n. v.

Hanc itaque primam causam apud vos collocamus iniquitatis odii erga nomen Christianorum. Tertull. Ap. cap. i.

-Sed illud solum exspectatur, quod odio publico necessarium est, confessio nominis, non examinatio criminis. Ib. c. 2. Ideo torquemur confitentes, et punimur perseverantes, et absolvimur negantes, quia nominis prælium est. Ib. c. 2, P. 4. B.

Porro sententia vestræ nihil nisi Christianum confessum notant. Nullum criminis nomen extat, nisi nominis crimen est. Id ad Nation. 1. i. c. 3. et alibi passim.

Ονόματος μεν εν προσωνομία, ούτε αγαθόν ούτε κακόν, κρίνεται, ανευ των υποπίπτεσων τῷ ονοματί πράξεων. Justin. M. Ap. p. 54. D. Paris. 1636. Vid. et. p. 55. A. B.

D

When Pliny first formed these three questions, this last in particular, he might possibly be in doubt whether the Christians were not guilty of some crimes. But, before he wrote this letter and sent it away to Trajan, he had good proof and must have been well satisfied that there were no crimes, belonging to,' or inherent in the name,' or the profession of Christianity; as we shall see by and by: at present we go on.

[ocr errors]

In the mean time,' says Pliny, I have taken this course with all who have been brought before me, and accused as Christians.'

[ocr errors]

Le Clerc thinks it strange that whilst Pliny had such doubts he should proceed to act as if he had been well satisfied what was fit to be done, and treat the Christians very severely.

[ocr errors]
[ocr errors]

I put the question to them whether they were Christians. Upon their confessing to me that they were, I repeated the question a second and a third time, threatening also to punish them with death. Such as still persisted, I ordered away to be punished.'

Mr. Melmoth very softly and cautiously translates in this general manner. • If they con'fessed, I repeated the question twice again, adding threats at the same time; when, if they still persevered, I ordered them to be immediately punished.' But to me it seems that Pliny's expressions require the interpretation that I have given: which is also agreeable to Mr. Tillemont's French version.

с

d

The obvious meaning of the last words, perseverantes duci jussi, is that of being had away to be punished with death. The phrase frequently occurs in that sense in the Latin authors, and is equivalent to the Greek word in Acts xii. 19" and commanded that they should be put to death."

e

f

However, the word is also used for being had away to prison. And Tertullian, representing Pliny's conduct in the province, as from his own letter, which we are now considering, says: Some Christians he condemned to death, others he degraded.' And in like manner Eusebius in his Greek quotation of Tertullian's Apology. Possibly, therefore, Tertullian supposed that in the word duci were included several kinds of punishment; or else he understood duci, as I have translated, put to death:' and by degrading others' he explains what Pliny says of sending some, who were citizens, to Rome. Nevertheless, in the Chronicle before transcribed by us, Eusebius writes that Pliny, when he presided in a certain province, and had put to death many Christians in the time of his government, being concerned on account of the multitude of those who were in danger of suffering, he wrote to the emperor for advice what should be • done.'

[ocr errors]
[ocr errors]

Pliny here says: I put the question to them whether they were Christians. Upon their 'confessing to me that they were, I repeated the question a second and a third time, threatening also to punish them with death.'

[ocr errors]

Here I must say that, so far as I am able to judge, Pliny acted the part of a true and thorough persecutor: advising these persons well to consider of the matter, and to have a due regard to their own welfare. If they departed from their first confession, mercy might be shewn them: but if they persisted in it, nothing less than death could be expected."'

But there is no real argument in such fine speeches, or such threatenings. Indeed Pliny did all that was in his power to make them recant without, and contrary to, conviction. And undoubtedly he subdued the consciences of some, and made them fall from the faith. It is implied in what he says presently afterwards: Such as still persisted, I ordered away to be punished.' Therefore all did not persevere. Some were overcome by his promises and threatenings. I must

Ου γαρ τα ονοματα μισες αξία, αλλα το αδίκημα δικης και Tupias. Athen. Ap. p. 3.- -επί μενῳ ονοματι προσπολεμεντων ήμιν των πολλων. Ib. Par. p. 280. Bened.

--

a Quamvis Plinius animi, ut vidimus, penderet, ac proinde rem deferre debuisset, quasi exploratum ei fuisset, quid factu opus esset, pessime habuit Christianos. Ib. n. vii. in.

Perseverantes duci jussi.'] nempe ad mortem. Sic enim, ut omnes nôrunt, loqui solent Latini scriptores. Cleric. ibid.

Quand ils ont avoué, je leur ai fait deux ou trois fois la même demande, en le menaçant même de la mort, s'ils ne renonçoient à cette réligion. Ceux qui ont persisté dans leur aveu, je les ai fait mener au supplice. Tillem. La Persécution sous Trajan, art. iv. H. Emp. T. 2.

[merged small][merged small][merged small][merged small][merged small][merged small][ocr errors][merged small]
« AnteriorContinuar »