Whilst the flames of war which had been kindled against Eugenius by the machinations of the duke of Milan were thus gradually extinguished, the members of the council of Basil proceeded with considerable diligence in the execution of the difficult task which they had undertaken—the reformation of the church in its head and members. After settling some preliminary arrangements, with a view of facilitating the union of the Greek and Latin churches, and promoting the conversion of the Jews,[242] the assembled fathers proceeded to denounce against those priests who disgraced their profession by keeping concubines, the penalty of the forfeiture of their ecclesiastical revenues for the space of three months; and the further penalty of deprivation in case they continued, after solemn admonition, to persevere in their flagitious conduct.[243] In a very long and particular decree they laid down wholesome regulations for the decent solemnization of public worship; and strictly prohibited the continuance of those sacrilegious buffooneries which it had been customary in some countries to celebrate in the churches on Innocents’ day, or the feast of fools.[244] Eugenius perhaps felt no repugnance to give his assent to these articles of reformation. But he could not consider with complacency a decree of the ninth of June, whereby the payment of annates, and of the first fruits of benefices, into the pontifical treasury, was prohibited as an unlawful compliance with a simoniacal demand.[245] This ordinance he naturally detested, as tending materially to impair his revenues, and consequently to diminish his power. The spirit of hostility against the undue influence of the head of the church, which actuated the deliberations of the council, was further manifested by a decree of the twenty-fifth of March, 1436, whereby the pontiff was prohibited from bestowing the government of any province, city, or territory appertaining to the church, on any of his relatives, to the third generation inclusive.[246] These proceedings evidently proved, that whatever benefits the synod of Basil might extend to the general community of Christians, the successor of St. Peter was likely to sustain considerable loss in consequence of its labours; and Eugenius determined to seize the earliest opportunity of throwing off its yoke.[247]