Thus no body of ecclesiastics stood in need of thorough reform more than the capitular clergy, and no class proved so hard to deal with. Attempts to substitute Cluniac monks for canons roused the opposition of the whole body of secular clergy. More successful to a small degree was the plan of Bishop Ivo of Chartres and others to revive among the capitular bodies the rule of common life. But it was difficult to pour new wine into old bottles, and the reformers found it more profitable to leave the old capitular bodies severely alone, and to devote their efforts to the foundation of new communities. To these were applied from the very first a new rule for which its advocates claimed the authority of St. Augustine. It laid upon the members vows of poverty, chastity, and obedience, and placed them under an abbot elected by the community of canons. Such was the origin of the Augustinian or Austin Canons, who came to be distinguished as Regular Canons, and are to be reckoned with monastic bodies, in comparison with the old cathedral and collegiate chapters, who were henceforth known as Secular Canons. These bodies of clergy, who combined parochial duties with what was practically a monastic life, became exceedingly popular; and by degrees not only were Secular Canons of collegiate churches, and even of some cathedrals, transformed into Regular Canons, but even some monastic houses were handed over to them. Instead of existing as isolated bodies, like the old Benedictines, they took the Cluniac model of organisation and formed congregations of houses grouped round some one or other of those which formed models for the rest. Of these congregations of Regular Canons the most celebrated were those of the Victorines and the Premonstratensians. [Sidenote: Victorines.] The abbey of St. Victor at Paris was founded in 1113 by William of Champeaux, afterwards Bishop of Chalons. The Order came to consist of about forty houses, and its members strove to keep the Augustinian ideal of a parochial and monastic life. But the chief fame of the abbey itself comes from its scholastic work, and it became known both as the stronghold of a somewhat rigid orthodoxy and as the home of a mystical theology which was developed among its own teachers. [Sidenote: Premonstratensians.]