This favourable and somewhat generous view of Trajan held its own through the early Middle Ages. A striking and beautiful story illustrative of these estimates is told of Pope Gregory the Great (A.D. 590-604) by both his biographers, Paul the Deacon (close of eighth century) and John the Deacon (close of ninth century). The Bishop of Rome once, walking through the Forum of Trajan, was attracted by a sculptured bas-relief representing the great Emperor showing pity to a poor aged widow whose only son had perished through the violence of the Emperor’s soldiers. Struck by this proof of the just and loving nature of Trajan, the Pope, kneeling at the tomb of S. Peter, prayed earnestly that mercy might be showed to the great pagan emperor. The prayer, so runs the story, was granted; and it was revealed to Gregory that the soul of Trajan was released from torment in answer to his intercession. The beauty and noble charity which colour the legend are, however, spoiled and marred by the words of the traditional revelation which follow. The generous Pope, while hearing that his prayers were granted, was warned never again to presume to pray for those who had died without holy baptism. Not a few modern scholars, however, read the famous interposition of Trajan at the time of Pliny’s request for guidance as manifesting a hostile spirit towards Christianity; so, to quote a few of the better-known writers, interpret Gieseler, Overbach, Aubé, Friedlander, Uhlhorn, etc., while Renan (_Les Évangiles_) perhaps more accurately writes: “Trajan fut le premier persécuteur systématique de Christianisme”; and again, “à partir de Trajan le Christianisme est un crime.” The truth, however, really lies between these two divergent opinions. The “rescript” of Trajan promulgated no _new_ law on the subject of the treatment of the Christian believers. It evidently presupposed the existence of a law, and that a very stern and very harsh mode of procedure. From it Trajan neither subtracted anything _nor_ added anything; still, as has been very justly said, the humane and upright character of the Emperor and his minister Pliny--Pliny, by his evident, though carefully veiled, advice and suggestions based upon his protracted inquiries into the tenets and customs of the sect; Trajan, by his formal imperial “rescript”--secured some considerable mitigation in its enforcement. * * * * * The story of the correspondence between Pliny the Younger and the Emperor Trajan, which was fraught with such momentous consequences to the Christians of Rome and the Empire generally, is as follows: