The impartial historian cannot regard with reserve the criticisms which Ammianus passed on his pagan fellows and then literally accept Jerome's more severe strictures on his fellow-Christians. There is exaggeration on both sides. Yet no one now questions that the Christian community at Rome, lay and clerical, had in the days of Damasus fallen far below its ideals, and it is not pleasant that we find little or no trace of an episcopal struggle against this corruption. It is sometimes said that the rescript which prevented priests from inheriting was passed at the request of the Pope. For this statement there is no historical ground whatever, and it is in the highest degree improbable. It is clear that prosperity had lowered the character of the Church, from its bishop down to its grave-diggers; and the laments of St. Ambrose at Milan, of St. Chrysostom at Antioch and Constantinople, and of St. Augustine in Africa, indicate a general relaxation. The Roman world must pass through another severe and searching trial before men like Leo I. and Gregory I. arise in it. This conception of Damasus as a courtly and lenient prelate is not materially modified when we regard his more strictly religious work. He restored the Church of St. Lawrence, in which he and his father had served: he built a tiny _basilica_--little more than a princely tomb for himself, Marucchi believes--on the Via Ardeatina: he erected a new baptistery at St. Peter's. These are not exceptionally impressive works of piety in so prosperous an age. Damasus was an artist: not--if we judge him by his _Epigrams_--a man of much inspiration, but one who perceived the value of art in the service of religion. Jerome tells us that he wrote in prose and verse on the beauty of virginity, but we know his very modest poetical talent only from the surviving fifty or sixty inscriptions with which he adorned the graves of the martyrs or the chapels.[45] He had a genuine passion for the adornment and popularization of the Catacombs. They were already falling into decay, and Damasus cleared the galleries, made new air-shafts, and decorated the more important chambers with marble slabs and silver rails. No doubt he did this in part with a view to attracting the pagans, but there can be little doubt that he had a strong personal sentiment for the work. With the assistance of Jerome, he also endeavoured to improve the literary standard of the Church. Jerome revised the "Old Italian" translation of the Bible; and it seems probable that the canon of the Scriptures which has until recently been regarded as part of a "Gelasian Decree" was composed by Jerome, under the authority of Damasus, and promulgated by a Roman synod. The canon can hardly be due to the pen which wrote the rambling and uncultivated list of books which follows it; probably a later hand united the two and ascribed them to Gelasius.[46]