The first unequivocal mention of the Neronian persecution in connection with the burning of Rome is found in the forged correspondence of Seneca and the apostle Paul, which belongs to the fourth century. A fuller account is then given in the
Chronicle of Sulpicius Severus (died 403 AD), [
Chronicle 2.29.1-4a] but it is mixed with transparent Christian legends, such as the story of the death of Simon Magus, the 'bishopric' and sojourn of Peter at Rome, etc. The expressions of Sulpicius Severus agree, in part, almost word for word with those of Tacitus's
Annals 15.44. It is, however, very doubtful, in view of the silence of other authors of the times who used Tacitus, but did not refer to
Annals, that Sulpicius used
Annals either. We are therefore strongly disposed to suspect that the passage in question - in
Annals, xv, 44 - was transferred from Sulpicius to the
Annals 15.44 by the hand of a monastic copyist or forger, for "the greater glory of God" in order to strengthen the 'truth' of the Christian tradition by appealing, falsely, to a prominent pagan witness ie. Tacitus.[67]
But how could the legend arise that Nero was the first to persecute the Christians? It arose, says Hochart, under a threefold influence.
The first is the apocalyptic idea, which saw Nero as an Antichrist, an embodiment of all evil, a terrible adversary of the Messiah and his followers. As such he was bound, by a kind of natural enmity, to have been the first to persecute the Christians; as Sulpicius puts it, “because vice is always the enemy of the good.”[68] The second is the political interest of the Christians in representing themselves as Nero's (and others') victims, in order to win the favour and protection of Nero's (and others') successors on that account. The third is the special interest of the Roman Church in the death of the two chief apostles, Peter and Paul, at Rome. Then the author of the letters of Seneca to Paul enlarged the legend in its primitive form, brought it into agreement with the ideas of this time, and gave it a political turn. The vague charges of incendiarism assumed a more definite form, and were associated with the character of Antichrist, which the Church was accustomed to ascribe to Nero on account of his supposed diabolical cruelty. He was accused of inflicting horrible martyrdoms on the Christians, and thus the legend in its latest form reached the
Chronicle of Sulpicius. Finally a clever forger (Poggio Bracciolini*?) smuggled the dramatic account of this 'persecution' into the
Annals of Tacitus, thus securing the acceptance as historical fact of a purely ficitous story.
Arthur Drews (1912)
The Witnesses to the Historicity of Jesus
https://en.wikisource.org/wiki/The_Witnesses_to_the_Historicity_of_Jesus/Part_2/Section_2
67 In his
De l'Authenticity des Histoires et des Annales de Tacite, Hochart points out that, whereas the
Life of St. Martin and the
Dialogues of Sulpicius were found in many libraries, there was only one manuscript of his
Chronicle, probably of the eleventh century, which is now in the Vatican. Hence the work was almost unknown throughout the Middle Ages, and no one was aware of the reference in it to a Roman persecution of the Christians. It is noteworthy that Poggio Bracciolini* seems by some lucky chance to have discovered and read this manuscript (work quoted, p. 225). Cf.
Nouvelles Considerations, pp. 142-72.
68 Compare Eusebius, Eccl. Hist., ii, 28.
* Poggio Bracciolini "served under four successive popes (1404–1415); first as scriptor (writer of official documents), soon moving up to abbreviator, then scriptor penitentiarius, and scriptor apostolicus. Under Martin V he reached the top rank of his office, as Apostolicus Secretarius, papal secretary. As such, he functioned as a personal attendant (amanuensis) of the Pope, writing letters at his behest and dictation, with no formal registration of the briefs, but merely 'preserving' copies."
https://en.wikipedia.org/wiki/Poggio_Bracciolini