I have not met with any indications of the results of the legislation which thus combined the influence of the temporal and ecclesiastical authorities. That it effected little, however, is apparent from the evidence afforded by Dalmatia, at that time a province of Hungary. Shortly before it lost its independence, its duke, Dimitri, resolved to assume the crown of royalty, and purchased the assent of Gregory VII. at the price of acknowledging him as feudal superior. Gregory took advantage of Dimitri’s aspirations to further the plans of reform, of which he never lost sight; for, in the coronation oath taken in 1076 before Gebizo, the papal legate, the new king swore that he would take such measures as would insure the chastity of all ecclesiastics, from the bishop to the subdeacon.[595] The new dynasty did not last long, for before the end of the century St. Ladislas united the province of Dalmatia to the kingdom of Hungary; but neither the oath of Dimitri, the laws of Coloman, nor the canons of the national councils succeeded in eradicating the custom of priestly marriage. When we find, in 1185, Urban III. in approving the acts of the synod of Spalatro, graciously expressing his approbation of its prohibiting the marriage of priests, and desiring that the injunction should be extended so as to include the diaconate,[596] we see that marriage must have been openly enjoyed by all ranks, that the synod had not ventured to include in the restriction any but the highest order, and that Urban himself did not undertake to apply the rule to subdeacons, although they had been specially included in Dimitri’s oath. Yet still pope and synod labored in vain, for fourteen years later, in 1199, another national council complained that priests kept both wives and benefices. It therefore commanded that those who indulged in this species of adultery should either dismiss their partners in guilt, and undergo due penance, or else should give up their churches; while no married man should be admitted to the diaconate, unless his wife would take a vow of continence before the bishop.[597] Even yet, however, the subdiaconate is not alluded to, although the legates who presided over the council were those of Innocent III. Of how little avail were these efforts is shown by the national council held at Vienna as late as 1267, by Cardinal Guido, legate of Clement IV. It was still found necessary to order the deprivation of priests and deacons who persisted in retaining their wives; while the special clauses respecting those who married after taking orders prove that such unions were frequent enough to require tender consideration in removing the evil. The subdiaconate, also, was declared liable to the same regulations, but the resistance of the members of that order was probably stubborn, for the canons were suspended in their favor until further instructions should be received from the pope.[598] * * * * *