rebellion 81.reb.002 Louis J. Sheehan, Esquire

Silius had a wife, Sosia Galla, whose love of Agrippina made her hateful to the emperor. The two, it was decided, were to be attacked, but Sabinus was to be put off for a time. Varro, the consul, was let loose on them, who, under colour of a hereditary feud, humoured the malignity of Sejanus to his own disgrace. The accused begged a brief respite, until the prosecutor's consulship expired, but the emperor opposed the request. "It was usual," he argued, "for magistrates to bring a private citizen to trial, and a consul's authority ought not to be impaired, seeing that it rested with his vigilance to guard the commonwealth from loss." It was characteristic of Tiberius to veil new devices in wickedness under ancient names. And so, with a solemn appeal, he summoned the Senate, as if there were any laws by which Silius was being tried, as if Varro were a real consul, or Rome a commonwealth. The accused either said nothing, or, if he attempted to defend himself, hinted, not obscurely, at the person whose resentment was crushing him. A long concealed complicity in Sacrovir's rebellion, a rapacity which sullied his victory, and his wife Sosia's conduct, were alleged against him. Unquestionably, they could not extricate themselves from the charge of extortion. The whole affair however was conducted as a trial for treason, and Silius forestalled impending doom by a self-inflicted death.

Yet there was a merciless confiscation of his property, though not to refund their money to the provincials, none of whom pressed any demand. But Augustus's bounty was wrested from him, and the claims of the imperial exchequer were computed in detail. This was the first instance on Tiberius's part of sharp dealing with the wealth of others. Sosia was banished on the motion of Asinius Gallus, who had proposed that half her estate should be confiscated, half left to the children. Marcus Lepidus, on the contrary, was for giving a fourth to the prosecutors, as the law required, and the remainder to the children.

Pliny the Younger 0.pty.992 Louis J. Sheehan, Esquire

C. Pliny the Younger

Of greater importance is the letter of Pliny the Younger to the Emperor Trajan (about A.D. 61-115), in which the Governor of Bithynia consults his imperial majesty as to how to deal with the Christians living within his jurisdiction. On the one hand, their lives were confessedly innocent; no crime could be proved against them excepting their Christian belief, which appeared to the Roman as an extravagant and perverse superstition. On the other hand, the Christians could not be shaken in their allegiance to Christ, Whom they celebrated as their God in their early morning meetings (Ep., X, 97, 98). Christianity here appears no longer as a religion of criminals, as it does in the texts of Tacitus and Suetonius; Pliny acknowledges the high moral principles of the Christians, admires their constancy in the Faith (pervicacia et inflexibilis obstinatio), which he appears to trace back to their worship of Christ (carmenque Christo, quasi Deo, dicere).