Otto's successors, one after the other, followed his example, and treated the Papacy as if it had been a German bishopric. The Emperors, however, had work to do north of the Alps, and did not spend much time in Rome, except Otto III, a romantic dreamer, who wished to live there; and during their absence the turbulent Roman anti-imperial faction used to seize the Papacy, just as Alberic had done, and put up worthless Popes. In spite of them the Emperors' Popes raised the Papacy so high that, as a matter of course, it became the head of the great ecclesiastical reform movement which swept over Europe in the eleventh century, and from that movement drew in so much force and energy that it became the greatest power in Europe, and was enabled finally to overthrow the Empire. This tide of reform arose at Cluny, a little place in Burgundy, and began as a monastic reform. All over Christendom monasteries had grown rich and prosperous; many monks had forsaken Benedict's rule, had broken their vows and lived with wives and children upon revenues intended for other purposes. Other monks hated this evil conduct, and burning with a passionate desire to stop it, started a great movement of monastic reform. The reform was ascetic in character, as a moral emotion in those days was bound to be. The first reformers gathered at Cluny, about the beginning of the tenth century. From there disciples went far and wide, purging old monasteries and founding new. After a time the reformers passed beyond the early stage of mere moral revolt against godless living, formed a party, and put forward a creed. The party represented antagonism to the world, pitted saints against sinners, the Church against the State. The creed had three tenets. No ecclesiasts should marry, and married men upon ordination should live apart from their wives. No bribery, no corrupt bargain, should taint the appointment and installation of clergy, high or low. No layman should meddle with the entry of bishops upon their episcopal office. These three tenets roused bitter opposition. Celibacy of the clergy had been a rule of Church discipline since early days, and from time to time efforts had been made to enforce the practice, but it had fallen into general disregard. A celibate clergy, with no affections or interests nearer or dearer than the Church, would be a tremendous ecclesiastical force, and far-sighted Popes always sought to enforce the rule. Necessarily the married clergy and many clerical bachelors were violent in opposition. The article against simony nobody openly gainsaid; but many bishops and abbots had obtained their offices by corrupt practices, and many nobles looked forward to rich livings and high ecclesiastical places; both classes opposed a change. The third article, against lay investiture of bishops, which was to be the cause of deadly war between Empire and Papacy, was a logical conclusion from the article against simony; for it was hard to