household of the Pope, and that, by law, they were yet liable to torture. Thia seems clear from the words of Ennodius." * Comp. Milman, I. c. i. 531. ^ In two laws of 316 and 321 ; Corp. Jiir. 1. i. tit. 13, 1. 1 and 2. § 20. THE INSTITUTION OF SLAVEKT. IIY ther encouraged. The latter emperor abolished the penalty of condemnation to servitude, and by giving to freed persons the rank and rights of citizens, he removed the stain which had formerly attached to that class.' The spirit of his laws favored the gradual abolition of domestic slavery. In the By- zantine empire in general the differences of rank in society were more equalized, though not so much on Christian prin- ciple as in the interest of despotic monarchy. Despotism and extreme democracy meet in predilection for universal equalit}' and uniformity. Neither can suffer any overshadowing great- ness, save the majesty of the prince or the will of the people. The one system knows none but slaves ; the other, none but masters. Nor was an entire abolition of slavery at that time' at all demanded or desired even by the church. As in the previous period, she still thought it sufficient to insist on the kind Chris- tian treatment of slaves, enjoining upon them obedience for the sake of the Lord, comforting them in their low condition with the thought of their higher moral freedom and equality, and by the religious education of the slaves making an inward preparation for the abolition of the institution. All hasty and violent measures met with decided disapproval. The council of Gangra threatens with the ban every one, who under pre- text of religion seduces slaves into contempt of theii- masters ; and the council of Chalcedon, in its fourth canon, on pain of excommunication forbids monasteries to harbor slaves without permission of the masters, lest Christianity be guilty of en- couraging insubordination. The church fathers, so far as they enter this subject at all, seem to look upon slavery as at once a necessary evil and a divine instrument of discipline ; tracing it to the curse on Ham and Canaan,* It is true, they favor emancipation in individual cases, as an act of Christian love on the part of the master, but not as a right on the part of the slave ; and the well-known passage : " If thou mayest be made free, use it rather," they understand not as a challenge to ' Cod. Just. vU. 5, 6 ; Nov. 22, c. 8 (a. d. 536), and Nov. YS, prsef. 1, 2 (a. d. 539). - Gen. ix. 25 : " Cursed be Canaan ; a servant of servants . shall he be unto hi^ brethren." But Christ appeared to remove every curse of sin, and every kind of slavery. The service of God is perfect freedom. 118 THIRD PERIOD. A.D. 311-590. slaves to take the first opportunity to gain their freedom, but, ou