ates were Cardinals Richelieu and Mazarin, who tried to restore it to some of its former greatness, though their efforts did not meet with much success. Claude de Vert, Prior of Saint-Pierre, Abbeville (d. 1708), was another would-be reformer of the congregation. inspired no doubt by the example of the Maurists.
The abbey-church of Cluny was on a scale commensurate with the greatness of the congregation, and was regarded as one of the wonders of the Middle Ages. It was no less than 555 feet in length, and was the largest church in Christendom until the erection of St. Peter's at Rome. It consisted of five naves, a narthex, or ante-church, and several towers. Commenced by St. Hugh, the sixth abbot, in 1089, it was finished and consecrated by Pope Innocent II in 1131-32, the narthex being added in 1220. Together with the conventual buildings it covered an area of twenty-five acres. At the suppression in 1790 it was bought by the town and almost entirely destroyed. At the present day only one tower and part of a transept remain, whilst a road traverses the site of the nave. The community of the abbey, which had numbered three hundred in the thirteenth century, dwindled down to one hundred in the seventeenth, and when it was suppressed, in common with all the other religious houses in France, its monks numbered only forty.
The spirit and organization of the congregation was a distinct departure from Benedictine tradition, though its monks continued all along to be recognized as members of the Benedictine family. Previous to its inception every monastery had been independent and autonomous, though the observance of the same rule in all constituted a bond of union: but when Cluny began to throw out offshoots and to draw other houses under its influence, each such house, instead of forming a separate family, was retained in absolute dependence upon the central abbey. The superiors of such houses, which were usually priories, were subject to the Abbot of Cluny and were his nominees, not the elect of their own communities, as is the normal Benedictine custom. Every profession. even in the most distant monastery of the congregation. required his sanction, and every monk had to pass some years at Cluny itself. Such a system cut at the root of the old family ideal and resulted in a kind of fendal hierarchy consisting of one great central monastery and a number of dependencies spread over many lands. The Abbot of Cluny or his representative made annual visitations of the dependent houses, and he had for his assistant in the government of so vast an organization a coadjutor with the title of Grand-Prior of Cluny. The abbot's monarchical status was somewhat curtailed after the twelfth century by the holding of general chapters, but it is evident that he possessed a very real power over the whole congregation, so long as he held in his own hands the appointment of all the dependent priors. (For the sources of information as to the rule. government, and conventual observance of the congregation, see bibliography at end of this article.) With regard to the Divine Office, the monks of Cluny conformed to the then prevailing custom, introduced into the monasteries of France by St. Benedict of Aniane, of adding numerous extra devotional exercises, in the shape of psalms (psalmi familiares, speciales, prostrati, and pro tribulatione) and votive offices (Our Lady, The Dead, All Saints, etc.) to the daily canonical hours pre- scribed by the Benedictine Rule.
The library of Cluny was for many centuries one of the richest and most important in France and the storehouse of a vast number of most valuable MSS. When the abbey was sacked by the Huguenots, in 1562, many of these priceless treasures perished and others were dispersed. Of those that were left at Cluny, some were burned by the revolutionary mob at the time of the suppression in 1790, and others stored away in the Cluny town hall. These latter, as well as others that had passed into private hands, have been gradually recovered by the French Gov- ernment and are now in the Bibliothèque Nationale at Paris. There are also in the British Museum, London, about sixty charters which formerly be- longed to Cluny. The "Hôtel de Cluny" in Paris, dating from 1334. was formerly the town house of the abbots. In 1833 it was made into a public museum, but apart from the name thus derived, it possesses practically nothing connected with the abbey.
For the rule, constitutions, etc., see BERNARD OF CLUNY, Ordo Cluniacensis in HERRGOTT, Vetus Disciplina Monastica (Paris, 1794); and UDALRIC OF CLUNY, Consuetudines Cluniacenses in P. L., CXLIX (Paris, 1882). For the history of the Congregation, etc., DUCKET, Charters and Records of Cluni (Lewes, 1890); MAITLAND, Dark Ages (London, 1845); MABILLON, Annales O. S. B. (Paris, 1703-39), III-V; SAINTE-MARTHE, Gallia Christiana (Paris, 1728), IV, 1117; HÉLYOT, Hist. des ordres religieux (Paris, 1792), V; MIGNE, Dict. des abbayes (Paris, 1856); LAVISSE, Hist. de France (Paris, 1901). II, LORAIN, Hist. de l'abbaye de Cluny (Paris, 1845); CHAMPLY, Hist. de Cluny (Mâcon, 1866); HEIMBUCHER, Die Orden und Kongregationen der katholischen Kirche (Paderborn, 1896), 1; HERZOG AND HAUCK, Realencyklopädie (Leipzig, 1898), III; SACKUR, Die Cluniacenser (Halle a. S., 1892-94).
Clynn (or CLYN), JOHN, Irish Franciscan and annalist, b. about 1300; d., probably, in 1349. His place of birth is unknown, and the date given is only conjecture; but, as he was appointed guardian of the Franciscan convent at Carrick in 1336, it is concluded that he was then at least 30 years of age. He was afterwards in the Franciscan convent at Kilkenny, and there he probably died. He is credited by Ware, in "Writers of Ireland", with having written a work on the kings of England and another on the superiors of his own order; but these works have not been published, and his celebrity rests on his "Annals of Ireland", from the birth of Christ to the year 1349. Beginning with the earliest period. and written in Latin, the entries are at first meagre and uninteresting; but from 1315 Clynn deals with what he himself saw, and, though such things as the building of a choir and the consecration of an altar would interest only his own order and time, other entries throw much light on the general history of the country. Being Anglo-Irish, he speaks harshly of the native chiefs; but neither does he hesitate to condemn the Anglo-Irish lords, their impatience of restraint, their contempt for the Government at Dublin, their oppression of the poor. His account of the plague in 1348-9 is vivid. Surrounded by dead and dying, he laid down his pen, wondering if any of the sons of Adam would be spared, and the scribe who copied the work adds that at this date it seems the author died. His "Annals" were edited by Richard Butler for the Irish Archæological Society (December, 1849).
Ware-Harris, Writers of Ireland (Dublin, 1764); Webb,Compendium of Irish Biography (Dublin, 1878).
Coadjutor Bishop. See BISHOP.
Coat of Arms. See HERALDRY.
Cobo, BERNABÉ, b. at Lopera in Spain, 1582; d. at Lima, Peru, 9 October, 1657. He went to America in 1596, visiting the Antilles and Venezuela and landing at Lima in 1599. Entering the Society of Jesus. 14 October, 1601, he was sent by his superiors in 1615 to the mission of Juli, where, and at Potosí, Cochabamba, Oruro, and La Paz, he laboured until 161S. He was rector of the college of Arequipa from 1618 until 1621, afterwards at Pisco, and finally at Callao in the same capacity, as late as 1630. He was then sent to Mexico, and remained there until 1650, when he returned to l'eru. Such in brief was the life of a man whom the past centuries have treated with unparalleled, and certainly most ungrateful, neglect.
