From this congenial community (the hermits had made him their prior) Damiani was drawn forth to serve the Church more actively, sorely against his will, and was made Cardinal-Bishop of Ostia by Pope Stephen IX. in 1058. It was indeed the hand of Hildebrand, already directing the papal policy, that had fastened on this unwilling yet serviceable tool. Peter feared and also looked askance upon the relentless spirit, whom he called Sanctus Satanas, not deeming him to be altogether of the kingdom of heaven. He deprecates his censure upon one occasion: “I humbly beg that my Saint Satan may not rage so cruelly against me, and that his worshipful pride may not destroy me with long-reaching rods; rather, may it, appeased, quiet to a calm around his servant.” In this same letter, which is addressed to the two conspiring souls, Pope Alexander II. and Archdeacon Hildebrand, he sarcastically likens them to the Wind and the Sun of Aesop’s fable, who contended as to which could the sooner strip the Traveller of his cloak.[323] Peter’s tongue was sharp enough, and apt to indulge in epigram: “Wilt thou live in Rome, cry aloud: The Pope’s lord more than the Pope I obey.” And another squib he writes on Hildebrand: “Papam rite colo, sed te prostratus adoro; Tu facis hunc dominum, te facit iste deum.”[324] It was, however, for his own soul that Damiani feared, while in the service of the Curia. To Desiderius, Abbot of Monte Cassino, he exclaims: “He errs, Father, errs indeed, who imagines he can be a monk and at the same time serve the Curia. Ill he bargains, who presumes to desert the cloister, that he may take up the warfare of the world.”[325] Albeit against his will, Damiani became a soldier of the Church in the fields of her secular militancy against the world. He was sent on more than one important mission--to Milan, to crush the married priests and establish the Pope’s authority, or to Mainz, there to quell a rebellious archbishop and a youthful German king. Such missions and others he might accomplish with holy strenuousness; his more spontaneous zeal, however, was set upon the task of cleansing the immoralities of monks and clergy. In spite of his enforced relations with the powers of the world, he was a fiery reforming ascetic, a scourge of his time’s wickedness, rather than a statesman of the Church. His writings were a vent for the outcries of his horror-stricken soul. The corruption of the clergy filled his nostrils: they were rotten, like the loin-cloth of Jeremiah, hidden by the Euphrates; their bellies were full of drunkenness and lust.[326] As for the apostolic see: “Heu! sedes apostolica, Orbis olim gloria, Nunc, proh dolor! efficeris Officina Simonis.”[327]