O'DEVANT
207
ODILO
Mary" etc. (1858), and in his "Hymns and Poems"
(1873); also in various Catholic hymnbooks (e. g.
"Roman Hymnal", New York, 1884; Tozer's " Cath-
olic Church Hymnal", New York, 1905; and in Quid's
"The Book of Hymns", Edinburgh, 1910). The
hvnin was translated by J. Keble, J. W. Hewett, E. C.
Benedict, H. M. Macgill, S. W. Duffield.
The first stanza of the companion hymn is: —
O Deus ego amo te.
Nee amo te ut salves me,
Aut quia non amantes te
iBterno punis igne. There are four additional stanzas in irregular rhythm, while a variant form adds as a final line: "Et solum quia Deuses" (thus given in Moorsom's "A Historical Companion to Hymns Ancient and Modern ", 2nd ed., Cambridge, 1903, p. 176). The hymn has been appro- priately styled the "love-sigh" of St. Francis Xavier (Schlosser, "Die Kirche in ihren Liedern", 2nd ed., Freiburg, 1863, I, 445, who devotes sixteen pages to a discussion of its authorship, translations etc.), who, it is fairly certain, composed the original Spanish son- net "No me mueve, mi Dios, para quererte" — on which the various Latin versions are based, about the year 1546. There is not, however, sufficient reason for crediting to him any Latin version. The form given above appeared in the "Cceleste Palraetum" (Co- logne, 1696). An earlier Latin version by Joannes Nadasi is in his "Pretiosae occupationes morientium" (Rome, 1657), beginning: "Non me movet, Domine, ad amandum te". Nadasi again translated it in 1665. F. X. Drebitka ("Hymnus Francisci Faludi", Buda- pest, 1899) gives these versions, and one by Petrus Possinus in 1667. In 1668 J. Scheffler gave, in his "Heilige Seelenlust", a German translation — "Ich liebe Gott, und zwar umsonst" — of a version begin- ning "Amo Deum, sedlibere". The form of the hymn indicated above has been translated into English verse about twenty-five times, is found in Catholic and non- Catholic hymn-books, and is evidently highly prized by non-Catholics. Thus, the Rev. Dr. Duffield, a Presbyterian, speaks of both hymns in glowing terms, in his " Latin Hymn Writers and Their Hymns " (New York, 1889): "From the higher critical standpoint, then, these hymns are not unacceptable as Xavier's own work. They feel as if they belonged to his age and to his life. They are transfused and shot through by a personal sense of absorption into divine love, which has fused and crystallized them in its fiercest heat" (p. 300). The Scriptural text for both hymns might well be II Cor., v, 14, 15, or perhaps better still I John, iv, 19 — "Let us therefore love God, because God hath first loved us". The text of both hymns is given in Daniel's "Thesaurus Hymnologicus", II, 335; of the .second hymn, with notes, in March's "Latin Hymns", 190, 307 etc.
H. T. Henry.
O'Devany, Cornelius (Conchobhar O'Duib- heannaigh), Bishop of Down and Connor, Ireland, b. about 1532; d. at DubHn, 11 February, 1612 (N. S.). He was a Franciscan of Donegal Convent, and while in Rome in 1582 was appointed Bishop of Down and Connor, and consecrated 2 February, 1.583. In 1588 he was committed to Dublin Castle. Failing to con- vict him of any crime punishable with death. Lord Deputy Fitzwilliam sought authority from Burghley to "be rid of such an obstinate enemy to God and so rank a traitor to her Majesty as no doubt he is". He lay in prison until November, 1590, being then re- leased ostensibly on his own petition but doubtless through policy. He was protected by O'Neill until 1607, and escaped arrest until the middle of 1611, when, almost eighty years old, he was taken while administering confirmation and again committed to Dublin Castle. On 28 January, 1612, he was tried for high treason, found guilty by the majority of a packed
jury, and sentenced to die on 1 February (O. S.). He
was drawB on a cart from the Castle to the gallows be-
yond the river; the whole route was crowded with
Catholics lamenting and begging his blessing. Prot-
estant clergymen pestered him with ministrations and
urged him to confess he died for treason. "Pray let
me be", he answered," the viceroy's messenger to me,
here present, could tell that I might have life and
revenue for going once to that temple", pointing to a
tower opposite. He kissed the gallows before mount-
ing, and then proceeding to exhort the Catholics to
constancy, he was thrown off, cut down alive, and
quartered. With him suffered Patrick O'Loughran,
a priest arrested at Cork. The people, despite the
guards, carried off the halter, his clothes, and even
fragments of his body and chips of the gallows. They
prayed all night by the remains, an infirm man was re-
ported cured by touching them, and Mass after Mass
was said there from midnight until day. Such was the
concourse that the viceroy ordered the members to be
buried on the spot, but next night the Catholics ex-
humed them and interred them in St. James's Church-
yard. A list of martyrs compiled by Dr. O'Devany
was used by Rothe in his "Analecta".
O'Laverty, Diocese of Down and Connor, V (Dublin, 189.5); Rothe, Analecta Nova et Mira, ed. Mor.\n (Dublin, 1SS4) ; O'Reilly, Me-morials of those who suffered for the Catholic Faith (London, 1868) ; Mdrpht, Our Martyrs (Dublin, 1896).
Odilia, Saint, patroness of Alsace, b. at the end of
the seventh century; d. about 720. According to a
trustworthy statement, apparently taken from an ear-
lier life, she was the daughter of the Prankish lord
Adalrich (Aticus, Etik) and his wife Bereswinda, who
had large estates in Alsace. She founded the convent
of Hohenburg (Odilienberg) in Alsace, to which
Charlemagne granted immunity, confirmed 9 March,
837, by Louis the Pious who endowed the foundation
(Bohmer-Mlihlbacher, "Regesta Imperii", I, 866,
933). A tenth-century "Vita" has been preserved,
written at the close of the century. According to this
narrative she was born blind, miraculously receiving
her sight at baptism. A shorter text, probably inde-
pendent of this, is contained in a manuscript of the
early eleventh century. Internal evidences point to
an original eighth-century biography. A further
"Vita", that J. Vignier claimed to have discovered,
has been proved to be a forgery by this historian.
Her feast is celebrated 13 December; her grave is in
a chapel near the convent church on the Odilienberg.
She is represented with a book on which lie two eyes.
PnsTER. La vie de Ste Odile in Anal. Boll.. XIII (1394), 5-32; Sepet, Observations sur la legende de Ste Odile in Bibliothigue de VecoledesChartes, LXIII (190i:). 517-36; Havet, Vig/iier: Vic de Ute Odile in CEuvres de Julien Havet, I (Paris, 1896). 72-8; Potthast, Bibliotheca historica medii wvi, II. 1497 sq., Bibliotheca hagiogra- phica latina, ed. Boll., II, 906 8q.; Pfister, Le duche mirovin' gien d' Alsace et la vie de Ste Odile (Paris and Nancy, 1892); Win- terer, Hist, de Ste Odile ou V Alsace chretienne au VII' et VIII' siicles (5th ed. Gebweiler, 1895); Welschinger. Sle Odile in Les Saints (Paris, 1901) ; Wehrmeister, Die hi. Odilia, ihre Legende u. ihre Verehrung (Augsburg, 1902).
J. P. KiRSCH.
Odilienberg. See Hohenburg.
Odilo, Saint, fifth Abbot of Cluny (q. v.), b. c. 962; d. 31 December, 1048. He was descended from the nobility of Auvergne. He early became a cleric in the seminary of St. Julien in Brioude. In 991 he entered Cluny and before the end of his year of pro- bation was made coadjutor to Abbot Mayeul, and shortly before the latter s death (994) was made abbot and received Holy orders. The rapid development of the monastery under him was due chiefly to his gentle- ness and charity, his activity and talent for organizing. He was a man of prayer and penance, zealous for the observance of the Divine Office, and the monastic spirit. He encouraged learning in his monasteries, and had the monk Radolphus Glaber write a history of the time. He erected a magnificent monastery building^
