The turn of the century saw several prominent new, fourth-generation "tzaddiqim". Upon Elimelech's death in the now-partitioned Poland, his place in Habsburg Galicia was assumed by Menachem Mendel of Rimanov, who was deeply hostile to the modernization the Austrian rulers attempted to force on the traditional Jewish society (though this same process also allowed his sect to flourish, as communal authority was severely weakened). The rabbi of Rimanov hearkened the alliance the Hasidim would form with the most conservative elements of the Jewish public. In Central Poland, the new leader was Jacob Isaac Horowiz, the "Seer of Lublin", who was of a particularly populist bent and appealed to the common folk with miracle working and little strenuous spiritual demands. The Seer's senior acolyte, Jacob Isaac Rabinovitz, the "Holy Jew" of Przysucha, gradually dismissed his mentor's approach as overly vulgar, and adopted a more aesthetic and scholarly approach, virtually without theurgy to the masses. The Holy Jew's "Przysucha School" was continued by his successor Simcha Bunim, and especially the reclusive, morose Menachem Mendel of Kotzk. The most controversial fourth-generation "tzaddiq" was the Podolia-based Nachman of Breslov, who denounced his peers for becoming too institutionalized, much like the old establishment their predecessors challenged decades before, and espoused an anti-rationalist, pessimistic spiritual teaching, very different from the prevalent stress on joy.