The just magistrate was evidently deeply impressed with the result of his careful and searching examinations. This strange sect, he was convinced, was absolutely innocent of all those dark offences with which they were commonly charged--like another and more sadly notorious Roman judge sitting in another and more awful judgment-scene, who after hearing the case, _from that time sought to release the pale prisoner before him_. So at once after hearing the Christian story, Pliny too, convinced of the perfect innocence of the accused, altered his opinion concerning Christians; but for State reasons would not release them, and while acquitting them of all wrong-doing, in the ordinary sense of the word, chose to see an evil and exaggerated superstition colouring all their works and days.[21] Innocent though they were of anything approaching crime in the ordinary sense of the term, the Roman magistrate deemed the inflexible obstinacy of the Christian deserved the severest punishment that could be inflicted, even death; for when the individual Christian in question was examined, he proved to be immovable on questions of vital importance. He refused to swear by the genius of the Emperor. He would not scatter the customary grains of incense on the altar of Rome and Augustus, or of any of the pagan gods. His religious offence was inextricably bound up with the political offence. He stood, as it had been well expressed, self-convicted of “impiety,” of “atheism,” of “high treason.” Still, after all these points had been taken into consideration, there is no doubt that Pliny was deeply moved by what he learned from his close examination of the Christian cause; and this new, this gentle, this more favourable estimate of his concerning the “outlawed” sect of Christians, was scarcely veiled in his official report of the case when he asked for the Emperor Trajan’s advice and direction. He was, we learn, especially induced to write to the Emperor when he became aware of _the vast numbers_ of Christians who had been, or were about to be, brought before his tribunal. The numbers of the accused evidently appalled him. How would the Emperor wish him to deal with such a multitude? Very brief but very clear was the answer of Trajan to his friend and confidant the governor of Bithynia and Pontus. This answer contained the famous imperial “rescript”--which 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.