In mid-September, a large treasure was unearthed during a dig at the Abbey of Cluny, in the French department of Saône-et-Loire.
In July 972, Muslim raiders from the citadel of Fraxinetum (modern La Garde-Freinet) abducted Abbot Maiolus of Cluny and his entourage as they crossed the Great Saint Bernard Pass ( Mons Iovis ) in the western Alps.
Rodrigo Díaz, better known by his title El Cid, has traditionally been portrayed as one of the great heroes of Spanish history, perhaps the perhaps the Spanish national hero par excellence.
Construction Materials and Building Constructions in the Architecture of Medieval Rus, from the 10th to the Beginning of the 12th Centuries Bernhard Flüge…
Everybody knows that the Burgundian abbey of Cluny was one of the intellectual and spiritual centres of Europe during the High Middle Ages. But also the surrounding little town is of scientific interest.
Bernard of Morlaix was a monk of the order of Cluny who flourished around 1140. Excerpts from one of his poems appear in some anthologies of medieval Latin verse1 and he is briefly noticed in some works on the twelfth-century renaissance, but he has received little critical attention and only one of his poems has been translated from the Latin.
This paper was part of a intriguing session on monasticism entitled: SESSION IV: Abbots between Ideals and Institutions, 10th–12th Centuries. Here, we meet the unsung hero of Cluny’s early history, Abbot Majolus.
The purpose of this inquiry is to try to reconstruct the original state of the manuscript using ruling as a clue.
In this thesis I examine a set of specific themes and ideas in the works of Rodulfus Glaber that type him as a Cluniac monk of the early eleventh century.
The central hypothesis advanced in the present study is that the cultural virtues emphasized by Weber had a pre-Reformation origin in the religious Order of the Cistercians, a Catholic order which spread across Europe as of the 11th century, and that this monastic order served to stimulate growth during the second millennium by encouraging cultural change in local populations.
The office of the dead has become a familiar portion of the divine office to anyone who studies chant, but this is the limit of most research. Although Cluny maintained a reputation for its frequent celebration of the office of the dead, the Cluniac office of the dead has only been mentioned in passing in many chant studies.
It goes without saying that two topics are central to progress on all the rest, and it is to these that the present paper will address itself. First, the problem of acquisition…Secondly, the problem of administration…