1. [E. Delaruelle from ‘L’idée de croisade dans la littérature clunisienne du XIe siècle et l’abbaye de Moissac’, in Annales du Midi, 75 (Toulouse, 1963) 419–39. Ed.]
2. Sources. On St Mayeul, De vita b. Maioli Libellus: PL 142, 943–62, is the most interesting, not only as regards its subject but also from the point of view of hagiography. PL 142 contains the main material on St Odilo: the life by Jotsald, cols 895–912; his letters, 939–42; his poems, including the Epitaphium Ottonis I magni imperatoris, essential to our inquiry, 961–8; his sermons, 991–1036, which were written, it seems, for the community at Cluny and which have been partially translated in Raymond Oursel, Les saints abbés de Cluny (‘Coll. Les écrits des saints’, Namur, 1960) pp. 89–161. Several lives of St Hugh were produced: most of them are edited in AA SS April n1 641–65; most relevant are, perhaps, the Analecta, pp. 665–70. All this material is also in PL 159, 845–928, plus the correspondence of Hugh (cols 927–46), with many references to other works.
3. Beside the history of the great abbots and their work must be set the daily life of the monastery by a scrutiny of the charters, especially BB IV. R. Glaber, Historiarum libri V: PL 142, 611–98, is particularly significant because of his one-time connections with Cluny, where he stayed. On the problems of whether Glaber was a Cluniac, what is meant by Cluny, what was the difference between the Burgundian abbey and other Benedictine monasteries, what was the spirit of Cluny, see J. Leclercq, ‘Pour une histoire de la vie à Cluny’, in RHE LVII (1962) 786 ff.
4. Secondary Works. Unfortunately no work has been specifically devoted to our theme. One can have recourse to the general histories of the Benedictine order, notably E. Sackur, Die Cluniacenser, 11 101–13; Dom P. Schmitz, Hist. de l’Ordre de saint Benoît, 1, 2nd ed. (Maredsous, 1948) pp. 234–46, with a map in addition to the text: no. 6;
5. P. Jardet, Saint Odilon, sa vie, son temps, ses oeuvres (Lyons, 1898) is still useful.