were frequent, slavery might have been indefinitely prolonged, had not the church made the greatest efforts in this way. The ransoming of slaves in those days held the same place in the affections of pious and devoted members of the church that the enterprise of converting the heathen now does. Many of the most eminent Christians, in their excess of zeal, even sold themselves into captivity that they might redeem distressed families. Chateaubriand describes a Christian priest in France who voluntarily devoted himself to slavery for the ransom of a Christian soldier, and thus restored a husband to his desolate wife, and a father to three unfortunate children. Such were the deeds which secured to men in those days the honor of saintship. Such was the history of St. Zachary, whose story drew tears from many eyes, and excited many hearts to imitate so sublime a charity. In this they did but imitate the spirit of the early Christians; for the apostolic Clement says, "We know how many among ourselves have given up themselves unto bonds, that thereby they might free others from them." (1st letter to the Corinthians, § 55, or ch. xxi. v. 20.) One of the most distinguished of the Frankish bishops was St. Eloy. He was originally a goldsmith of remarkable skill in his art, and by his integrity and trustworthiness won the particular esteem and confidence of King Clotaire I., and stood high in his court. Of him Neander speaks as follows. "The cause of the gospel was to him the dearest interest, to which everything else was made subservient. While working at his art, he always had a Bible open before him. The abundant income of his labors he devoted to religious objects and deeds of charity. Whenever he heard of captives, who in these days were often dragged off in troops as slaves that were to be sold at auction, he hastened to the spot and paid down their price." Alas for our slave-coffles!—there are no such bishops now!" Sometimes, by his means, a hundred at once, men and women, thus obtained their liberty. He then left it to their choice, either to return home, or to remain with him as free Christian brethren, or to become monks. In the first case, he gave them money for their journey; in the last, which pleased him most, he took pains to procure them a handsome reception into some monastery."
So great was the zeal of the church for the ransom of unhappy captives, that even the ornaments and sacred vessels of the church were sold for their ransom. By the fifth canon of the Council of Macon, held in 585, it appears that the priests devoted church property to this purpose. The Council of Rheims, held in 625, orders the punishment of suspension on the bishop who shall destroy the sacred vessels for any other motive than the ransom of captives; and in the twelfth canon of the Council of Verneuil, held in 844, we find that the property of the church was still used for this benevolent purpose.
When the church had thus redeemed the captive, she still continued him under her special protection, giving him letters of recommendation which should render his liberty safe in the eyes of all men. The Council of Lyons, held in 583, enacts that bishops shall state, in the letters of recommendation which they give to redeemed slaves, the date and price of their ransom. The zeal for this work was so ardent that some of the clergy even went so for as to induce captives to run away. A council called that of St. Patrick, held in Ireland, condemns this practice, and says that the clergyman who desires to ransom captives must do so with his own money, for to induce them to run away was to expose the clergy to be considered as robbers, which was a dishonor to the church. The disinterestedness of the church in this work appears from the fact that, when she had employed her funds for the ransom of captives she never exacted from them any recompense, even when they had it in their power to discharge the debt. In the letters of St. Gregory, he reassures some persons who had been freed by the church, and who feared that they should be called upon to refund the money which had been expended on them. The Pope orders that no one, at any time, shall venture to disturb them or their heirs, because the sacred canons allow the employment of the goods of the church for the ransom of captives. (L. 7, Ep. 14.) Still further to guard against the increase of the number of slaves, the Council of Lyons, in 566, excommunicated those who unjustly retained free persons in slavery.
If there were any such laws in the Southern States, and all were excommunicated who are doing this, there would be quite a sensation, as some recent discoveries show.
In 625, the Council of Rheims decreed excommunication to all those who pursue free persons in order to reduce them to slavery. The twenty-seventh canon of the Council of London, held 1102, forbade the
