of the foundation of that See by Peter, but such language is rare and premature, and is not implausibly ascribed to St. Jerome, who was then at Rome.[41] To the Eastern emperor and to the Eastern patriarchs it is not addressed. Theodosius ignored the request, and sanctioned the holding of another Council at Constantinople. The Westerns had, in the meantime, announced an Ecumenical Council at Rome for the summer of 382, and invited their Eastern brethren. From one cause or other, the proceedings at Rome were delayed, and, while the Italians still anxiously awaited the response to their invitation, a letter came with the message that the Eastern bishops had settled the questions in dispute, and they regretted that they had not "the wings of a dove" in order that they might fly from "the great city of Constantinople" to "the great city of Rome." The letter is a model of polite and exquisite irony.[42] The statesmanship of Damasus had hopelessly miscarried, and the Eastern and Western branches of Christendom were farther than ever from uniting under his presidency. A more intimate aspect of the character of Damasus is disclosed when we consider the condition of the Roman clergy during his Pontificate. It almost suffices to recall that an imperial rescript of the year 370 forbade priests and monks to visit the houses of widows and orphans, and declared that legacies to them were invalid. St. Jerome himself deplores that there were solid reasons for thus depriving the clergy of a privilege which every gladiator enjoyed, and that the law was shamefully frustrated by donations.[43] Indeed, in 372, the law was extended to nuns and bishops, and for nearly a hundred years the Roman clergy bore the stigma which was implied by such a prohibition.