fice and extra devotions,
exceeded a hundred psalms (see Edm. Bishop, _Origin of the Primer_,
Early English Text Soc., Original Series, No. 109).

If its influence on the subsequent history of monastic and religious
life and organization be considered, the most noteworthy feature of the
Cluny system was its external polity, which constituted it a veritable
"order" in the modern sense of the word, the first that had existed
since that of Pachomius (see MONASTICISM). All the houses that belonged,
either by foundation or incorporation, to the Cluny system were
absolutely subject to Cluny and its abbot, who was "general" in the same
sense as the general of the Jesuits or Dominicans, the practically
absolute ruler of the whole system. The superiors of all the subject
houses (usually priors, not abbots) were his nominees; every member of
the order was professed by his permission, and had to pass some of the
early years of his monastic life at Cluny itself; the abbot of Cluny had
entire control over every one of the monks--some 10,000, it is said; it
even came about that he had the practical appointment of his successor.
For a description and criticism of the system, see F. A. Gasquet,
_Sketch of Monastic Constitutional History_, pp. xxxii-xxxv (the
Introduction to 2nd ed. (1895) of the English trans. of the _Monks of
the West_); here it must suffice to say that it is the very antithesis
of the Benedictine polity (see BENEDICTINES).

The greatness of Cluny is really the greatness of its early abbots. If
the short reign of the unworthy Pontius be excepted, Cluny was ruled
during a period of about 250 years (910-1157) by a succession of seven
great abbots, who combined those high qualities of character, ability
and religion that were necessary for so commanding a position; they were
Berno, Odo, Aymard, Majolus (Maieul), Odilo, Hugh, Peter the Venerable.
Sprung from noble families of the neighbourhood; educated to the highest
level of the culture of those times; endowed with conspicuous ability
and prudence in the conduct of affairs; enjoying the consideration and
confidence of popes and sovereigns; employed again and again as papal
legates and imperial ambassadors; taking part in all great movements of
ecclesiastical and temporal politics; refusing the first sees in Western
Christendom, the cardinalate, and the papacy itself: they ever remained
true to their state as monks, without loss of piety or religion. Four of
them, indee