Chapter VII: Part VI: They Sang (3)

The dense population of the country around gives an idea of its richness and fertility. Orchards surround the villages; rustic churches, covered with deep‐hued tiles, rise up from the smiling groves; more imposing belfries mark the towns, and the magnificent spire of Strasbourg points out, through the transparent vapor, the old capital of the province. The whole plain is furrowed by fine roads in every direction, which, bordered by walnut‐trees, form an immense net‐work of verdure. Towards the north the valley of the Rhine is lost in the vapory distance; on the south the Vosges blend with the Jura mountains; and in perfectly clear weather the glaciers of Switzerland may be seen at sunset, like gilded clouds on the horizon.

This landscape is superb at all times, but is particularly beautiful on a Sunday morning in spring‐time. A fresh verdure then covers the earth, and the fruit‐trees, all in bloom, give the whole of Alsace a _parure de fête_. The far‐off sound of the bells ringing in every direction to call the people to prayer, and the varied sounds of the plain brought up by the wind, mingle with the mysterious voices of nature, penetrating the soul with a subduing and profound sentiment, and filling it with ineffable peace.

Such is the aspect of the region where took place most of the facts I am about to relate. But, before speaking of the development of the monastic orders in Alsace, and of the convent of Hohenbourg and its illustrious foundress in particular, I will briefly relate the details that have been preserved respecting the introduction of Christianity into the province of which we are speaking.

Tradition attributes the origin of the Alsacian churches to the immediate successors of the apostles; but others date the Mission of S. Materne (and his companions Euchaire and Valère) among the Triboci and the Nemetes, and that of S. Clement among the Mediomatrici, only from the end of the IIId century or the beginning of the IVth. They were the real apostles of the valley of the Rhine. Some think they were called the disciples of S. Peter merely to show that they were sent by his successors, and that their teachings were in conformity with those of the head of the church.(24)

However this may be, there is no doubt that S. Materne founded the first Christian churches of Alsace upon the ruins of old pagan temples in the forests of Novient and in the towns of Helvetia and Argentorat.

Shortly after the conversion of Constantine, the Holy See sent Amandus and Jesse, the first as bishop of Argentoratum (Strasbourg) and the other of Augusta Nemetum (Speyer), of which city Constantius Chlorus is considered the restorer or founder.

Among the eighty‐four bishops assembled at the Council of Cologne in the year 346, the names of Jesse of the Nemetes and Amandus of Argentoratum are found. S. Amandus, the first known pastor of Strasbourg, is at the head of a long line of bishops who have given an example of true holiness, and who have a claim on the admiration and gratitude of posterity. But almost immediately after the death of Constantine the Great the spread of the Christian religion in Alsace was arrested, partly owing to the rulers, and partly to the bloody wars of which the Rhine valley was the theatre, especially the invasion of Atilla, who either massacred the bishops or carried them off with their flocks. This caused a vacancy in the See of Strasbourg for many years. It passed under the spiritual jurisdiction of Metz till 510, when the see was re‐established.

The great victory of Clovis over the Germans, and his baptism, gave rise to a new epoch in the history of Alsace and in the spread of Christianity. Argentoratum, which had been devastated by the barbarians, was restored by Clovis and resumed its importance. The kings of the Franks built a palace there which they often occupied.

Clovis re‐established the episcopal see at the beginning of the VIth century, and laid the foundations of the cathedral in 510. From his time the Christian religion spread more rapidly in the province, and was soon professed by the whole country.

II.

Alsace shared in the development of monastic orders throughout Western Europe. In the VIIth and VIIIth centuries a great number of convents and pious retreats were erected in that province. The epoch of the early martyrs was past, but other martyrs succeeded them, separating themselves joyfully from the world and imposing on themselves the greatest privations. That was the time of wonderful legends and acts of personal renunciation. The life of S. Odile is a complete picture of that epoch. In relating it I shall endeavor to preserve the _naïve_ and pious simplicity of the chronicles from which it is derived, and which are the faithful expression of the spirit of the times, and of the character and manners of the people.

Erchinald, son of Ega, and major‐domo of the king, was, say the old historians, one of the noblest as well as most powerful lords of the time of Dagobert I. Leudet, or Leutrich, son of Erchinald, married Hultrude, a princess of the royal race of Burgundy. Their son, Adalric, was the father of S. Odile and the progenitor of some of the most illustrious houses of Europe. Adalric married Berswinde, the niece, through her mother, of S. Léger, Bishop of Autun, who suffered martyrdom in 685. Bilibilde, Berswinde’s sister, or, as some say, her aunt, ascended the throne of Ostrasia by her marriage with Childeric II. The king, united to Adalric by the tie of friendship as well as of relationship, invested him with the duchy of Alsace at the death of Duke Boniface. Adalric established his residence at Oberehnheim, a town at the foot of Mount Altitona.

Few men have been depicted in such various colors as Adalric. Many ancient writers represent him as a ferocious, cruel, and overbearing lord. Other chroniclers, on the contrary, proclaim him as generous as he was just and humane. The opinion of F. Hugo Peltre appears to be the most correct, and it is confirmed by the different traits of the prince which have come to our knowledge. He says Adalric was a man upright and sincere, but tenacious in his designs. He showed himself to be a sincere Christian, and in spite of his rank sought no pretext for dispensation from the duties which his religion imposed upon him, but he had not entirely laid aside the barbarous manners of his time.

Berswinde, whose rank equalled that of her husband, is represented by all the authors of the life of S. Odile as one of the most accomplished women of her day. They say her heart was filled with charity and the fear of God. The deference accorded to her rank did not affect her piety or fill her with pride. She was a perfect model of Christian humility. She made use of her wealth to do good. Prosperity inspired her with tender gratitude towards Him who is the source of every blessing. Every day she was in the habit of retiring for several hours to the most secluded part of the palace, for the purpose of prayer and meditation.

Adalric and Berswinde both longed for a more retired residence, where they could pass a part of the year away from the bustle of the town and the fatigue of business. The duke ordered his followers to explore the neighboring forests to find a suitable spot for a castle and a church. They soon informed him that the summit of Mt. Altitona, which rose above Oberehnheim, was covered with the _débris_ of ancient buildings which could be made use of in the construction of a vast and magnificent residence. Adalric wished to ascertain by personal observation the correctness of this report, and, after an hour and a half’s march, he reached the place mentioned. It was a great esplanade, in a wild but imposing situation, surrounded by very high walls of enormous stones rudely put together, evidently by the most ancient inhabitants of the province. Gigantic pines and old oaks had grown up with wonderful luxuriance among these old ruins. But the buildings that covered the esplanade had by no means fallen entirely to ruin, as his followers had reported. They were partly ruined, to be sure, but a château and an elegant rotunda, both of the Roman style, still remained entire.(25)

The duke, charmed with the beauty of the place, immediately knelt down and thanked God aloud for having directed him to this spot. Then returning at once to Oberehnheim he despatched that very same day a large number of workmen to the mountain of Hohenbourg to commence the work.

Adalric, changing his original intention of building a large church, had the antique rotunda magnificently repaired. It was then consecrated by S. Léger, Bishop of Autun, and dedicated to the holy Patrons of Alsace. A new chapel erected in honor of the Apostles Peter and Paul, the holy protectors of Oberehnheim, was likewise consecrated by the holy bishop and endowed by Adalric. The walls of enclosure were likewise repaired, as well as the old château, in which the duke and duchess habitually passed the summer months.

III.

Though the wealth and power of Adalric had increased from year to year till he was invested with the hereditary fief of the vast duchy of Alsace, yet one blessing was denied him. He had no heir to whom he could transmit his wealth and title, and this profoundly afflicted him. Berswinde, too, sympathized in his disappointment, for it is especially natural for the great and powerful to wish to perpetuate their name and race. They both did all that devotion and confidence in God inspire holy souls to do. They had recourse to fasts, pilgrimages, and generous alms. Often prostrate together at the foot of the altar they shed floods of tears, and besought the Lord to hear their ardent prayer. At length, after some years of married life (in the year 657, or, as some say, 661), Berswinde gave birth—not to the prince so ardently longed for and whose advent was anticipated with the joy and prayers of the whole province—but to a little blind girl....

Adalric’s happiness gave place to a profound despair, and the paternal love he had felt in advance for his child was changed into violent hatred. He broke forth into bitter plaints. “God is angry with us,” said he, “and wishes to punish us for some grave transgression; for he has overwhelmed us with an opprobrium without precedent among those of my race, and which would forever tarnish the glory of my house, should the birth of this child be known.”

Berswinde replied: “Beware, my lord, of abandoning yourself to anger and despair. Remember that when the disciples of our Saviour questioned him respecting the man who was blind from his birth, he said to them: ‘Neither hath this man sinned, nor his parents; but that the works of God should be made manifest in him.’ Let us not murmur, then, against the decrees of the Almighty. Until now he hath loaded us with benefits. Let us bless his holy name in affliction as well as in joy.”

This mild and wise reply gave Adalric no consolation. The unfortunate duchess only succeeded in calming his excitement by consenting to keep the birth of her daughter a secret, to have her reared away from home, and never to mention her before her husband.

The duke thought he was satisfying the law of nature by permitting the child to live, and, acting according to the requirements of his rank and his honor, in condemning her to vegetate in obscurity and poverty. He had it proclaimed, at the sound of the trumpet, in the town of Oberehnheim that the duchess had given birth to a still‐born child.

But Berswinde, remembering that one of her former attendants, upon whose attachment she could rely, was married and now living in the borough of Scherwiller, sent for her secretly. She came at once, and, finding her mistress profoundly afflicted and shedding bitter tears, pledged herself to bring up the child. Berswinde’s courage revived at this, and, kissing the babe, she placed it herself in the arms of her faithful follower, commending it to her “dear Saviour the Lord Jesus, and to the Blessed Virgin Mary.”

The nurse carried the child away, but in spite of Adalric’s care to conceal from his subjects the birth of the princess—in spite of the oblivion in which its second mother sought to bury its existence, it was almost impossible to prevent such a secret from transpiring in time. Five or six months had hardly elapsed when it was reported throughout the country that there was a blind child of unknown origin at Scherwiller, which evidently belonged to people of high rank, judging from the care it received. Some one recalled that the woman who took care of this mysterious child was formerly in Berswinde’s service, and noticed that its age coincided with the time of the duchess’ illness. The nurse lent an attentive ear to this gossip, and did not fail to report it to Berswinde. The latter, fearing the report might reach Adalric’s ears, ordered her old attendant to leave her home at once, and repair to the Convent of Baume in Franche Comté, a few leagues from Besançon, where the child would be readily received and brought up. Berswinde had two motives for preferring this monastery to all other places of safety: she hoped its distance would ensure the child’s safety, and the abbess was the sister of the duchess’ mother.

The Abbey of Baume was not then under any particular rule;(26) but prayer, reading, the chanting of the Psalms, the observance of the evangelical counsels, the mortification of the senses, and manual labor, continually occupied the humble recluses who lived there.

The young exile arrived safely at this peaceful asylum. She lived there tranquilly, far from the tumult of the world, and received an education fitted for developing the treasures of grace with which her soul was enriched. Her destiny was evident almost from her cradle. The names consecrated by religion were the first to strike her ears and for her tongue to utter, and her first language was that of prayer. Her pious aunt, and all who surrounded her, only spoke to her of holy things, to which she lent a surprising attention, as if interiorly enlightened respecting divine truths. Her mind was precocious and clear, and her memory extraordinary. She understood the duties of a Christian better at the age of four or five than many grown‐up persons.

It was thus, away from the world, that the daughter of Adalric became from childhood the model of piety, drawing pure instructions, as from an inexhaustible source, from the noble superior of Baume.

IV.

While these things were taking place in Franche Comté, Deodatus, Bishop of Nevers, and son of S. Hunna, arrived in Alsace to preach the Gospel and join the hermits who officiated at Novient (Ebersheim‐Münster), the most ancient church of the province, and founded by S. Materne. The preaching of Deodatus drew an immense audience, among whom Adalric and Berswinde were the most assiduous. The duke, desirous of giving a public testimony of the benefit he had derived from the holy bishop’s sermons, resolved to build at Novient a convent and church in honor of SS. Peter and Paul, and endow them with ample revenues.

He begged Deodatus to superintend the construction of the new buildings. The work was commenced at once. Adalric refused nothing necessary for its completion, and Deodatus, wishing the church to be very solid, used in its construction the _débris_ of an old pagan temple in a neighboring forest, which he razed to the ground. S. Materne had long before overthrown the idols.(27)

When the church was finished, Deodatus and Adalric convoked, not only the Alsacian clergy, but a great number beyond the Vosges, that the pomp of the ceremony of consecration might equal the grandeur of the solemnity. The duke and duchess came from Hohenbourg with a great retinue. The duchess brought rich ornaments for the altar, and sacerdotal vestments which she had partly wrought with her own hands. After the consecration the duke gave S. Deodatus a sealed document conferring a great number of farms on the new cloister, for the support of the Benedictine monks who were to inhabit it and vow themselves to the worship of the Almighty.(28)

These events happened about the year 666. The franchises of Ebersheim‐ Münster were afterwards confirmed by Charlemagne.(29)

But let us return to the blind girl of the Convent of Baume, who was destined by heaven to be the greatest glory of her race. Cut off from the world by her infirmity and by her position, her life was one long prayer—one long act of adoration. Nevertheless she was twelve or thirteen years old before she was baptized, as all the most reliable chroniclers declare.

It was then, as now, the custom to baptize children shortly after their birth, and it is not to be supposed that Berswinde would neglect the precepts of the church, or be more solicitous for the temporal welfare of her child than for her eternal salvation. It is probable that the ceremony, being private in consequence of Adalric’s anger, consisted only in the application of water, or that there was some grave omission rendering the baptism null. However this may be, it was in the designs of Providence, as one of the old chroniclers says, that things should happen thus in order that a miracle might mark the solemn admission of the young princess into the Christian fold.

In those days, adds our historian, there lived in Bavaria a holy bishop named Erhard, on whom rested the divine blessing. This prelate had a vision in which he was commanded to go at once to the Convent of Baume. A voice said to him: “Thou wilt find a young servant of the Lord, whom thou shalt baptize and give the name of Odile. At the moment of baptism her eyes, which hitherto have been closed, shall open to the light.”

S. Erhard did not delay obeying this order, but, instead of taking the most direct route to Franche Comté, he passed over the steep mountains of Alsace and Lorraine, that he might see his brother Hidulphe, of high repute in the Christian world, who had voluntarily resigned the dignity of Archbishop of Treves to retire into the wilderness and found the Abbey of Moyenmoutier, where he might end his days in solitude and prayer. Erhard wished his brother to accompany him in his mission. An ancient tradition relates that, when the two brothers met, they flew into each other’s arms, and during their long embrace their souls held an intimate and mysterious communion which made words unnecessary. Hidulphe immediately prepared to follow Erhard, that he might witness the miracle about to be wrought by his means.

When the two holy pilgrims arrived at Baume, they asked to see the blind girl, and, on beholding her, they both exclaimed, as if animated by one spirit: “O Lord Jesus! who art the true light that enlightenest every man who cometh into the world, let thy mercy be diffused, like a beneficent dew, upon this thy young handmaiden, and grant sight to the eyes of her body, as well as light to her soul!”

Proceeding then to examine the catechumen, they found her thoroughly instructed in all the dogmas of the Christian religion, and were edified by the intelligence and piety manifested in her replies.

The ceremony of baptism took place a few days after. All the inmates of the abbey assembled in the church, and S. Hidulphe presented the young girl at the font. Erhard, having said the prescribed prayers, proceeded to anoint her eyes with the holy chrism, saying: “Henceforth let the eyes of thy body, as well as those of thy soul, be enlightened, in the name of Jesus Christ our Lord.” The nuns, kneeling around the church, awaited in profound silence and prayer the operation of the miracle, and their expectation was not vain; for, the moment Erhard ceased speaking, the child’s eyelids unclosed, her large blue eyes opened to the light, and her first look, which displayed the purity of her soul, was directed heavenward, as if to thank the Almighty for the favor he had accorded her.

All the witnesses praised God aloud. Erhard gave the princess the name of Odile, as he had been commanded. Then, turning towards the assembly, he recalled to their minds that there is no instance recorded until the time of Christ of the opening of the eyes of one born blind. “The miracle you have just witnessed,” added he, “is likewise the work of our beneficent Saviour. Beware of imitating the Jews, whose hearts closed more and more, though they saw the wonderful deeds Christ wrought before them, that they might be converted. God has permitted you to behold the wonderful event that has just happened, in order that your spiritual eyes may also be opened, and you may be the better disposed to serve the Divine Master, who protects his servants in so extraordinary a manner, and permits hardened sinners to be cast forth into eternal darkness!” Then, having blessed a veil, the prelate placed it on Odile’s head, giving her at the same time a golden _cassette_ containing precious relics, and predicting that Heaven reserved still greater favors for her if she carefully preserved the treasures of grace she had already received.

Hidulphe and Erhard left Baume as soon as their mission was accomplished; but before their departure they recommended the abbess and her companions to watch the unfolding of the rare flower which grew in their peaceful cloister. Then, giving a last benediction to Odile, Erhard said to her: “O my dear daughter! may we hereafter, through the mercy of Almighty God, be reunited in the kingdom of heaven, and taste the joys to which we are all called!”

V.

The two brothers, having learned the secret of Odile’s birth, decided to inform Adalric of her miraculous cure, hoping to awaken in his heart the feeling of paternal love. The retreat in which Hidulphe lived being only a few hours’ distance from Hohenbourg, he was entrusted with the commission to the Duke of Alsace, and Erhard returned directly to his diocese, where the miraculous cure of Odile soon became known, and contributed greatly to the propagation of the faith.

Meanwhile, Hidulphe repaired to Oberehnheim, and, as he possessed in the highest degree the power of influencing men’s hearts, and his words generally made a profound impression on high and low, he flattered himself that, in informing the duke of what had just happened at Baume, his feelings towards the young exile would be immediately changed.

But the affection of Adalric was fastened on other objects. Notwithstanding the gravity of his fault, the blessing of Heaven continued to rest on his house. After sending away the poor blind child in anger and disdain, the duchess had borne him in succession four sons and a daughter named Roswinde, who by their sanctity became the ornaments of the church and of their country. From them sprang most of the royal families of Europe.

The duke refused to send for Odile. Perhaps, without owning it to himself, he experienced a certain fear of one so miraculously healed, and whom he had so unjustly banished. Nevertheless, he was not entirely insensible to the news, and, wishing to testify his gratitude to Hidulphe, he gave him the lands of Feldkirch for his abbey of Moyenmoutier.

Odile, then, continued after her baptism to live in the Convent of Baume. Her devotion, her indifference to the things of this world, and her profound recollection inspired a sentiment of respect among the virgins with whom she lived. With a grave and elevated mind, fervent piety, and an active charity, she possessed uncommon beauty,(30) and a child‐like simplicity marked with all the grace of her age. Not one of the recluses of the monastery subjected herself to greater austerities than Odile. Her fervor was particularly manifest during the solemn days in which the church celebrates the great mystery of the Redemption.

Her countenance and her tears testified to the love with which her heart was filled. It was evident that, at her first essay, her pure young soul had soared heavenward with the swiftness of a dove on the wing.

But she was to experience the trials of life. The nurse, for whom she had an affection truly filial, and who had sundered her family ties to be near Odile, fell dangerously ill at Baume. Her sufferings lasted several months. Doubtless God ordained it to be so, say the ancient chronicles, that she might satisfy in this world the eternal justice, and that Odile’s gratitude, generosity, and charity might be displayed. With the sanction of the superior, she only left the bedside of the guardian of her infancy to attend service at the chapel. She was at once servant, nurse, and, above all, comforter. She inspired her patient with courage, so that she humbly offered up her sufferings to our Lord, and awaited with joy and hope the hour of her departure. When the hour of deliverance appointed by Providence came, having received the last sacraments, she died peacefully in the arms of Odile, who closed her eyes and buried her.

VI.

In spite of her cruel exile, Odile had for a long time felt an ardent desire to behold her parents, at least once, and this feeling became stronger after the death of her nurse, the only tie that recalled her native land. She did not dream of being restored to her rank, or of exchanging her peaceful life for the bustle of her father’s court. She only wished to testify her love for her parents, and to be loved by them.

She had been told that Count Hugo was the most noble of Adalric’s four sons. He was universally considered the handsomest and most accomplished prince of his time. His illustrious birth was his least recommendation: he was prudent and generous, and animated by that lofty courage and goodness of heart so becoming to youth. Odile wrote to him, entrusting the letter, carefully wrapped in a piece of scarlet stuff, to a pilgrim. Hugo, charmed with the letter and, unlike most of the nobility of that time, knowing how to write, henceforth kept up a frequent correspondence with her. Odile often gave him serious advice, which he received with tender gratitude. Finding him well disposed, she decided to open her heart to him. Hugo joyfully hastened to intercede for his sister, begging his father to banish no longer a daughter whose virtues would reflect so much honor on his house. But the duke, with his inflexible pride, assumed a severe expression, and, in spite of his partiality for Hugo, told him he had particular motives, for which he was accountable to no one, for requiring Odile to remain at Baume. He also forbade his son ever making a like request. The young man was profoundly afflicted. Impelled by his ardent love for his sister, and believing her sweet presence would justify him in his father’s eyes, he immediately despatched horses and everything necessary for such a journey, telling his sister to set off immediately. Full of confidence in Hugo, and sure that her father had consented to her return, she left Baume. It was a sad and painful leave‐taking, but she consoled her aunt and the nuns by promising to return and end her days among them. But Heaven otherwise decreed.

Odile had hardly left the monastery when she began to reproach herself for too strong a desire to return to her family, and for the eagerness with which she looked forward to a taste of earthly happiness. She remembered that he to whom she wished to consecrate her life is a jealous God, who wishes his servants, instead of clinging to human creatures, to consider them as instruments of perfection. She shed many and bitter tears, but, according to her custom, she had recourse to prayer, which assuaged the trouble of her conscience and restored a sweet serenity and trust to her soul.

Protected by holy angels, she arrived safely at the foot of the mountain on which rose the new castle of Hohenbourg. Adalric was conversing with his sons when he perceived a company of armed men accompanying a vehicle that was slowly ascending the acclivity. He inquired who the strangers were. “It is my sister Odile,” replied Hugo joyfully. “And who dared bring her here without my orders?” cried the duke in an angry tone. The youth saw the truth must be acknowledged, and, bending his knee before his father, he said: “It was I, my lord. Impelled by my ardent love for her, I wrote her she could come. I am guilty through excessive affection. Punish me alone, if you will not forgive, for she is innocent.”

Hugo, relying too much on his father’s partiality, thought he should escape with only a few sharp words; but Adalric, inflamed with rage, raised the staff he held in his hand, and inflicted such a blow on his son that he fell senseless at his feet. Ashamed and sorry for his rashness, the duke raised him, and ordered that his bruises should be cared for.

Adalric’s anger had passed away when Odile arrived at the top of the mountain. Kneeling, she lifted towards him the eyes once closed to the light. The duke, recalling the miracle wrought in her behalf, felt, for the first time, an impulse of affection, and, raising her in a kind manner, he bade his sons to welcome her affectionately. At that instant Berswinde and her daughter Roswinde came running out. The duchess kissed, with many tears, Odile’s eyes, acknowledging that God had suffered her child to be born blind that he might at a later day manifest his power by repeating the miracle of the gospel. Our saint was then conducted to the chapel. There, humbly prostrate, she thanked God for protecting her in her journey and reuniting her to her family.

VII.

Although Adalric’s aversion to Odile was lessened, and he showed her some kindness at her arrival, he was far from feeling the same love for her as for the rest of his children. He assigned her a retired part of the castle, and gave her as a companion a holy maiden from Great Britain who was vowed to the service of God. He never admitted her to his presence, and only allowed her the portion of a servant for her subsistence. Our saint, overlooking this unjust treatment, led at Hohenbourg a life as simple and retired as at the Convent of Baume, often finding means, by really depriving herself of the necessaries of life, of aiding the needy. It was not long before her father awoke to better feelings. Crossing a court of the castle, one day, he met Odile carrying a covered dish. Laying aside his usual coldness, he said mildly: “Where are you going, my child?” “My lord,” replied she, “I am going to cook a little oat‐meal for some poor sick people.” These words, timidly uttered, touched the duke. He looked tenderly at his daughter, whose love and sweetness were unchanged by his treatment, and exclaimed, with tears in his eyes: “Be not afflicted, my dearest child, at having hitherto led a life of privation. It shall not be so hereafter.”

In fact, from that moment the relations of Odile and her father were changed. He began to treat her with marked favor, as if to pay the long arrear of paternal love; but she, who was not cast down by misfortune, showed herself unelated by prosperity. Disdaining the pleasures now at her command, she continued to devote her whole life to God. Her days and nights were passed in prayer and good works. Her example produced such an effect that it was imitated by the rest of the family. Her sister Roswinde renounced the pleasures of the world to bear the cross of our Lord. The manners of her father and brothers were softened, and they endeavored to practise the Christian virtues. Even the servants of the castle began to live devoutly. She gained all hearts. She was such a friend to the poor and unfortunate that Hohenbourg soon became their refuge. “Our dear saint,” for such is the name the old historians of Alsace give her, was not satisfied with bestowing on them kind words. She gave them all the money and clothing she possessed. She often endured hunger and refused food that she might aid the sick still more. Every day she descended the steep mountain‐path to seek those who were unable to reach the castle, and encourage them with her pious counsels. Her zeal in their behalf was unbounded. She performed the most revolting offices with her own hands. The unhappy regarded her not only as a benefactress, but as a friend to whom they could open their hearts and consciences. The duke and duchess soon became so fond of her that if any one wished a special favor they begged it through her. Adalric’s repentance for his past injustice exceeded the anger he felt at her birth. He once thought his conduct justifiable, now he acknowledged it was inexcusable, thus showing himself superior to most men of his station, who are unwilling to allow they are ever wrong. He actually commended Hugo for his disobedience, and tried to atone by particular favors for his cruel treatment at the time of Odile’s arrival.

But this serenity could not last forever. Our saint, who had endured her father’s coldness so heroically, now began to grow weary of a life of grandeur. She was depressed by the flattery of which she was the object. Duties that were purely worldly absorbed part of the time she wished to consecrate to God. In a word, she often sighed after the retirement of Baume and the life she led there. She finally asked her father’s permission to return to her aunt and end her days in penitential works. “I am misunderstood here,” said she; “I am treated with a respect of which I am not worthy. You do not know what I really am, and, if I remain here any longer, I may even forget it myself.”

But the duke opposed her departure, telling her that by practising the Christian virtues at court she could do more good than by leaving the world for the austerities of Baume. Prayers and tears were of no avail; Adalric’s resolution was not to be shaken. Odile, despairing of her return, wrote a touching farewell letter to her old companions. Their sorrow was tempered by remembering that she was under the special protection of God, who doubtless wished to make use of her in extending elsewhere the glory of his holy name. Full of veneration for her memory, they put carefully away among the precious objects in their church a violet‐colored veil, embroidered with gold and silk of different colors by the daughter of the Duke of Alsace when she lived among them, an exile from the house of her father.

To Be Concluded Next Month.

Fac‐Similes Of Irish National Manuscripts.

Few of our readers are probably aware that the English government, for the last ten years, has been making fac‐similes of the most important national MSS., for publication and sale, by the process of photo‐zincography. The _Domesday Book_ was the first work taken in hand. This wonderful record, without a peer in the world, is a general survey of the land of England, ordered by William the Conqueror in the year of our Lord 1085. It is the undisputed testimony of the relations existing at that period between the landlords and their tenants; and it describes the state of society which existed in England under the Anglo‐Saxon kings up to the conquest of the kingdom by the Duke of Normandy. So successfully was the printing of the fac‐similes of the _Domesday Book_ accomplished, and so acceptable to historical students of every degree was its publication, that, in the spring of 1864, the Lords of H. M. Treasury unanimously endorsed the proposal by the late Master of the Rolls (Lord Romilly) that the same process of photo‐zincography should be applied to the reproduction and perpetuation of some of the “National Records.” Three volumes of English manuscripts and three volumes of Scottish manuscripts have been followed by the preparation for three volumes of Irish national MSS., which will rank (says Mr. William Basevi Sanders, the Assistant Keeper of Her Majesty’s Records, in his _Annual Report_, printed in the year 1873, on the fac‐similes photo‐zincographed at the Ordnance Survey Office, Southampton) among the first of the many valuable publications which Sir Henry James (the military engineer officer in charge) has been the means of laying before the public.

Let us look over Mr. Sanders’s description of the Irish MSS. He has gathered his information from the best sources, having consulted and freely used O’Donovan’s edition of the _Annals of the Four Masters_, the accessible works of Dr. Petrie, Dr. Todd, Dr. Reeves, and Prof. Westwood, and more particularly from the elaborate investigations of Prof. O’Curry, published in his _Lectures on the MS. Materials of Ancient Irish History_.

The first of these MSS., both in point of age and on account of the remarkable history that attaches to it, is the volume known as _Domhnach Airgid_, or _Silver Shrine_. This is a volume of the Gospels—perhaps the oldest in the world—of the Vth century, and traditionally believed to have been the private book of devotion of S. Patrick himself, and to have been given by him to S. Mac Carthainn when he placed him over the See of Clogher. The legend in which this curious story is narrated appears in the _Tripartite Life of S. Patrick_, and O’Curry in his lectures gives the following literal translation of it:

“S. Patrick, having gone into the territory of Ui Cremthainn, founded many churches there. As he was on his way from the North, and coming to the place now called Clochar, he was carried over a stream by his strong man, Bishop Mac Carthainn, who, while bearing the saint, groaned aloud, exclaiming ‘Uch! uch!’

“ ‘Upon my good word,’ said the saint, ‘it was not usual with you to speak that word.’

“ ‘I am now old and infirm,’ said Bishop Mac Carthainn, ‘and all my early companions on the mission you have set down in their respective churches, while I am still on my travels.’

“ ‘Found you a church, then,’ said the saint, ‘that shall not be too near for us for familiarity, nor too far from us for intercourse.’

“And the saint then left Bishop Mac Carthainn at Clochar, and bestowed on him the Domhnach Airgid, which had been given to him from heaven when he was on the sea coming from Erinn.”

The shrine which held this relic is composed of three distinct covers, of different dates—of wood, of copper plated with silver, and the most modern of silver plated with gold, richly ornamented with figures of the Saviour, the Blessed Virgin, and saints, and with representations of animals, and traceries, among which is a mounted figure, sword in hand, and displaying with minute accuracy all the dress and accoutrements of an Irish noble of the XIVth century.

The MS. itself is in such a state from age and damp as to make inspection of its contents impossible, the leaves being all stuck together, and the whole of about the consistency and appearance of a piece of brick. The portions of which facsimiles will be given present a good example of the better parts of it. It was originally the property of the monastery of Clones, and was procured in the county Monaghan by Mr. George Smith, from whom it was purchased for £300 (say $1,500) by Lord Rossmore, who presented it to the Royal Irish Academy, where it remains at present.

The next MS. is as curious—the _Cathach_, or _Book of Battles_—a copy of the Psalms, supposed to have been written by S. Columba. It consists of fifty‐eight leaves of vellum, and appears to be perfect from the xxxist to the cvith Psalm, all prior to which are gone, and is enclosed in a handsome shrine. Why it was called the _Book of Battles_ is told by O’Curry, from the _Life of S. Columba_, by Magnus O’Dohmnaill. S. Columba, when on a visit to S. Finnen of Drom Finn, being very anxious to have a copy of S. Finnen’s Book of the Psalms, made one surreptitiously by borrowing the book, and copying it in the church after every one else had left. S. Finnen had notice of this underhand proceeding of his brother saint from one of his pupils, and accordingly, as soon as the copy was finished, demanded possession of it. S. Columba refusing to comply with this demand, the matter was referred to Diarmaid Mac Ferghusa Cerrbheaill, King of Erinn, who pronounced against him in a judgment which to this day remains a proverb in Ireland—_Le gach bóin a boinin_ (“To every cow its calf”), and so, by analogy, “to every book its copy.” This adverse judgment, closely followed by the accidental death of the son of Diarmaid’s chief steward while engaged in a game of hurling with the son of the King of Connaught—at that time a hostage at Tara—who was torn from S. Columba’s arms, into which he had thrown himself for sanctuary, and put to death, so enraged the saint that he stirred up his relatives in Tirconnel and Tyrone to revenge the insult, and a bloody battle was fought in Connaught, which ended in the rout of the king’s army: and this was how the book obtained its name.

For thirteen hundred years the book was preserved as an heirloom by the O’Donnells, having been handed down by S. Columba himself, who belonged to that clan. It is now preserved in the Royal Irish Academy. Four pages have been selected for copying, containing severally the first twelve verses of Psalm lxxx., the last three of lxxxix., and the first seven of xc., the whole of xciv., and the first eleven of xcv. The condition in which these pages remain is wonderful, and reflects great honor upon the family who have for so many ages and through so many national troubles and disturbances preserved this relic with sacred care.

The next is the _Book of Durrow_, or _Gospels of S. Columba_, a volume containing 248 leaves of vellum, written in columns by the hand of S. Columba himself, as asserted in the following inscription on the fly‐leaf: “Liber autem hic scriptus est a manu ipsius B. Columbkille per spatium 12 dierum anno 500”; and again, “Rogo beatitudinem tuam, sancte presbiter Patrici, ut quicunque, hunc libellum manu tenuerit, meminerit Columbæ scriptoris, qui hoc scripsi ipsemet evangelium per xii. dierum spatium gratiâ Domini nostri.” This last inscription is quoted by Dr. Petrie as conclusive evidence of the date of the volume, which is considered by Dr. Reeves to be either as old as S. Columba’s day, or nearly so (a somewhat curious hypothesis if the volume were written by S. Columba).

Until its presentation to Trinity College by Dr. Jones, Bishop of Meath, this book was kept at Durrow, in King’s County, the monastery and church of which were founded by S. Columba about the year 550, where the tradition of its having belonged to their patron saint was preserved and believed in by the monks. It was originally enclosed in a silver‐mounted _cuhmdach_, or shrine, made for it by order of Flann, King of Ireland, who reigned from 879 to 916, which was lost, as Mr. Westwood conjectures, in 1007, when the volume was stolen.

The portions selected for copying are pages 12b, 14a 118a, and 173a. The first contains the prayer of the writer above quoted, under which is also written, “Ora pro me, frater mi; Dominus tecum sit”; the second is the first page of S. Matthew’s Gospel, the third the first page of S. Luke’s Gospel, and the fourth the concluding page of the same Gospel, at the bottom of which is written, “+ Miserere Domine Naemani + filii Neth +” names which O’Curry states had not been identified at the time of his lectures, though the surname seems to be very like that of the scribe after whom another of the MSS. contained in this volume is called—_Mac Nathi_.

The next MS. in order is the famous _Book of Kells_, a copy of the Gospels, also traditionally ascribed to S. Columba—a tradition doubted by some, but which Dr. Todd saw no reason to mistrust, as the book is undoubtedly a MS. of that age. About the same time as that when the _Book of Durrow_ was sacrilegiously deprived of its shrine, the _Book of Kells_ was also stolen out of the church from which it takes its name. The circumstance is thus narrated in the _Four Masters_: “The age of Christ 1006.... The great Gospel of Colum Cille was stolen at night from the Western _Erdomh_ [sacristy] of the great church of Ceandrrus. This was the principal relic of the Western World on account of its singular cover, and it was found after twenty nights and two months, its gold having been stolen off it, and a sod over it.”

It continued in the possession of the Church of Kells till the time of Archbishop Usher, after whose death it was granted with the rest of that prelate’s library, in which it was then found, by King Charles II., to the university of Dublin, and has been preserved in the library of Trinity College ever since.

Of the pages chosen for copying, 6b, 7a, and 27a are entries concerning lands, believed to be the only existing specimens, of pre‐Anglo and Norman date, of deeds written in the Irish language. They are written in a rude, rough hand, that looks unsightly in contrast with the character of the contents of the volume proper. 34a is the beginning of S. Matthew’s Gospel, and is entirely filled with the initial of “Liber generationis.” 123a, 124a, and 126b contain S. Matthew’s story of the crucifixion, 124a being all taken up by the words, “Tunc crucifixerant Christum et duos latrones,” written in a very singular fashion, and enclosed in a framework profusely decorated. 200b contains a portion of the genealogy in the third chapter of S. John, and 19b displays a collection of fantastic symbols, with a very handsome capital Z, and the first two syllables of Zacharias embellished with spirited figures of a dog pursuing a wolf.

It is impossible to exaggerate the elaborate ornamentation of this remarkable volume, or the quaintness of the grotesque subjects introduced into it. The gigantic initial letter, which is given as an example in this volume, is filled in with an almost incredible interlacing of extravagant impossibilities: Serpentine figures with human heads; intertwined sketches of men spotted like leopards in attitude of earnest conversation; rats sitting on the backs of cats, who are holding other rats by the tails, the rats being engaged in eating a cake; human figures with impossible combinations of their own and other creature’s limbs; strange shapes of birds and fishes, geometrical designs and intricate arabesque traceries, all woven together in the wildest dreamlike way, and having an effect that charms the eye, and fills the mind with amazement at the fancy that designed and the hand that executed them.

The next is another copy of the Gospels, known as the _Book of Dimma Mac Nathi_, made, it is said, at the express desire of S. Cronan of Roscrea, who died in the beginning of the VIIth century. The drawings in this book are very rude, and the writing of some parts of it difficult to read, though the scribe Dimma is supposed to have belonged to a family of saints, one of whom, at any rate, was greatly distinguished as a penman. It was purchased from Sir William Betham, its original place of deposit having been the Abbey of Roscrea, and is now in the library of Trinity College, Dublin.

Four pages have been chosen for copying. The first contains portions of chapters 27 and 28 of S. Matthew’s Gospel, and has this note at the foot: “Finit. Oroit do Dimma rodscrib pro Deo et benedictione” (“A prayer for Dimma, who has written for God, and a benediction”). Between the 49th and 50th verses of the 27th chapter there is this other verse, the substance of which only appears in the Gospel of S. John: “Alius vero, acceptâ lanceâ pupugit latus ejus et exivit aqua et sanguis.” Here, however, the piercing is made to take place before the death. The second is the illuminated page preceding S. John. In it is depicted a bird, probably intended for that saint’s symbol, an eagle, carrying a book in its talons, surrounded by a border of arabesque design. The last two pages contain the first thirty‐eight verses of the 1st chapter of S. John, the first written along the full breadth of the page and with a handsome initial “In,” the second written in columns.

The next MS. is another copy of the Gospels, known as the _Book of Moling_, and supposed to have been written about the year 690 by S. Moling, Bishop of Ferns. It was presented to Trinity College, Dublin, by a member of the family of Kavanagh, by whom it had been preserved for many generations in its metal _cumhdach_, or covering.

Four pages have been selected. The first is a figure of one of the Evangelists, with a book in his left hand, and a pen, which he is dipping into an ink‐horn, in his right. The second contains the 18th chapter of S. Matthew, from the 8th verse to the 27th; the third, from the 27th verse to the 16th verse of the 19th chapter of S. Matthew; and the fourth, the concluding verses of the last chapter of S. John.

_The Book of Armagh_ has also been selected. This volume, a transcript of one still older, supposed to have been the holograph of S. Patrick, was ascribed by Sir W. Betham to Bishop Aedh of Stetty, whose death is recorded in the _Four Masters_ in 698; and O’Curry conceived it to be as old as 724, but Mr. Graves seems to have proved that it was written by the scribe Ferdomnach in 807. It is a small quarto volume, consisting of 221 leaves of vellum, and containing an extract from the _Tripartite Life of S. Patrick_, annotations on that saint’s life by Tirechan and others, his confession or epistle to the Irish, the Epistle of S. Jerome to Pope Damasus, the ten Eusebian canons, an explanation of Hebrew names used in the Gospels, with various prefaces and arguments, the four Gospels and remaining books of the New Testament, the life of S. Martin of Tours by Sulpicius, with two epistles by Sulpicius and Severus, and concludes with a prayer. It belonged to the Church of Armagh, being, as Prof. Westwood relates, held in such veneration that the family of Mac Mayre held lands from the See of Armagh by the tenure of its safe keeping; and in 1846 it was presented to Trinity College, Dublin, by the Rev. Francis Brownlow, into whose family it had passed in the XVIIth century.

Six pages have been selected, the first three of which contain the extract from the _Tripartite Life of S. Patrick_. On the first column of page 18b is the following account of a miracle performed by S. Patrick: “Sechnall went afterwards to rebuke Patrick on account of a chariot he had. Then Patrick sent the chariot to Sechnall without a charioteer in it, but it was an angel that directed it. Sechnall sent it, when it had stopped three nights there with him, to Manchan, and it remained three nights with him. He sent it to Fiacc. Fiacc rejected it. After that where they went to was round the church three times, when the angel said, ‘It is to you they have been given from Patrick when he came to know your disease.’ ” The miracle as here related is, as O’Curry very truly observes, not quite intelligible, but the key to it is to be found in the _Tripartite Life_, from which it had probably been taken. The story there is that once, when Sechnall was at Armagh, he remarked that two chariot horses which he saw there would be a fitting gift to Bishop Fiacc. Patrick was not at home at the time, but as soon as he returned and heard this he had the horses harnessed to a chariot, and sent them off, without a coach‐man, to Fiacc at Stetty, where they arrived safely. The reason of S. Patrick making him this present was to enable him to go to his cave on the hill of Drom Coblai, where he used to repair on Shrove Saturday with five loaves, and remain till Easter Saturday; and because “chafers had gnawed his legs so that death was near him.”