indispensable guarantee of social order. They aimed therefore at
conserving the rights of the Crown no less than at recovering those of
the Church. This party is found especially among the French clergy.
One of its chief spokesmen, the Canonist Ivo, Bishop of Chartres, who
had suffered much for his enthusiasm for reform, insists in his
correspondence even with the Pope himself, that the prohibition passed
upon lay investiture is not among the class of matters which have been
settled by a law for ever binding, but among those which have been
enjoined or forbidden, as the case might be, for the honour or profit
of the Church, and he appropriately bids the papal legate beware lest
the Roman clergy should incur the charge of taking tithe of mint and
rue while they omit the weightier precepts of the law. Moreover, both
he and his friend Hugh of Fleury, in a treatise dealing with the
"Royal Power and Priestly Office," maintain that the King has the
power, "by the instigation of the Holy Spirit," of nominating bishops,
or at least of granting permission for their election; and that, while
the royal investiture, however made by word or act, pretends to bestow
no spiritual authority, but merely estates or other results of royal
munificence, it is for the archbishop to commit to a newly elected
prelate the cure of souls.

[Sidenote: Settlement in England.]

This distinction, repugnant as it was to the extremists, soon found
practical application. Lanfranc's successor in the See of Canterbury,
Anselm, was, like his predecessor, an Italian, transferred from
Normandy to England. He had to contend with the typical King of an
unrestrained feudalism in the person of William II. A succession of
quarrels ended in Anselm's retirement to Italy. Recalled by Henry I,
he took back with him the maxims of the reformers about investiture,