The Lives of the Saints, Volume 1 (of 16). Baring-Gould Sabine

of the Emperor Henry, and whilst there, it happened one day that at table a goblet of glass, of Alexandrine workmanship, very precious, with coloured enamel on it, was placed before him. He called me and Landulf, afterwards Bishop of Turin, to him, and bade us take this glass to Odilo. We accordingly, as the Emperor had bidden, took it, and going to the abbot, offered it to him, on the part of the Emperor, humbly bowing. He received it with great humility, and told us to return after a while for the goblet again. Then, when we had gone away, the monks, filled with natural curiosity to see and handle a new sort of thing, passed the vessel from hand to hand, and as they were examining it, it slipped through their fingers to the ground, and was broken. When the gentle man of God was told this, he was not a little grieved, and said, 'My brothers, you have not done well, for by your negligence, the young clerks who have the custody of these things will, maybe, lose the favour of the Emperor, through your fault. Now, that those who are innocent may not suffer for your carelessness, let us all go to church and ask God's mercy about this matter.' Therefore, they all ran together into the church, and sang psalms and prayed, lest some harm should befall us – Albert and Landulf, each of them earnestly supplicating God for us. When the prayer was over, the holy man ordered the broken goblet to be brought to him. He looked at it, and felt it, and could find no crack or breakage in it. Wherefore, he exclaimed indignantly, 'What are you about, brothers? You must be blind to say that the glass is broken, when there is not a sign of injury done to it.' The brethren, considering it, were amazed at the miracle, and did not dare to speak. Then, after a while, I and my companion came back for the vessel, and we asked it of him who was carrying it. He called me apart, and returned it to me, bidding me tell the Emperor to regard it as a great treasure. And when I asked his meaning, he told me all that had happened."

      S. Odilo seems to have been fond of art, for he rebuilt the monasteries of his order, and made them very beautiful, and the churches he adorned with all the costly things he could procure. The marble pillars for Cluny were brought, by his orders, in rafts down the Durance, into the Rhone, and he was wont to say of Cluny, that he found it of wood and left it of marble. He erected over the altar of S. Peter, in the church, a ciborium, whose columns were covered with silver, inlaid with nigello work.

      When he felt that his death approached, he made a circuit of all the monasteries under his sway, that he might leave them in thorough discipline, and give them his last admonitions. On this journey he reached Souvigny, a priory in Bourbonnais, where he celebrated the Vigil of the Nativity, and preached to the people, although at the time suffering great pain. After that, he announced to the brethren in chapter, that he was drawing nigh to his end, and he besought their prayers. As he was too weak to go to the great Church of S. Peter, which was attended by the monks, he kept the festival of the Nativity with a few brethren, whom he detained, to be with him in the Chapel of S. Mary; joyously he præcented the psalms and antiphons, and gave the benedictions, and performed all the ceremonies of that glad festival, forgetful of his bodily infirmities, knowing that soon he was to see God face to face, in the land of the living, and no more in a glass darkly. Most earnest was he, lest death should come and find him unprepared. Throughout the Octave, he was carried in the arms of the monks to church, where he assisted at the choir offices, night and day, and at the celebration of the mass, refreshing himself at the sacred mysteries, and looking forward to the feast of the Circumcision, when his friend William, abbot of Dijon, had fallen asleep, on which day, he foretold, he also should enter into his rest.

      On that day, carried by his brethren, he was laid before the altar of the Virgin Mother, and the monks sang vespers. Now and then their voices failed, through over much sorrow, and then he recited the words of the psalms they in their trouble had omitted. As night crept in at the windows, he grew weaker and fainter. Then the brothers laid sack-cloth and ashes under him, and as he was lifted in the arms of one, brother Bernard, he asked, reviving a little, where he was. The brother answered, "On sack-cloth and ashes." Then he sighed forth, "God be thanked!" and he asked that the little children, and the whole body of the brethren, might be assembled. And when all were gathered around him, he directed his eyes to the Cross, and his lips moved in prayer, and he died thus in prayer, gazing on the sign of his salvation.

      His body was laid in the nave of the Church of Souvigny, near that of S. Majolus.

      He is often represented saying mass, with purgatory open beside the altar, and those suffering extending their hands to him, in allusion to his having instituted the commemoration of All Souls.

      January 2.

      The Octave of S. Stephen, the First Martyr

      SS. Frontasius, and Companions, MM. in Gaul.

      SS. Martyrs, at Lichfield, circ. a.d. 304. S. Isidore, B.C., in Egypt, 4th cent.

      S. Macarius, of Alexandria, Ab., a.d. 394.

      S. Aspasius, C., at Melun, France, a.d. 550.

      S. Maximus, Ab. M., in France, a.d. 614.

      S. Adalhardt, Ab. of Corbie, a.d. 826.

      S. Silvester, Monk of Trani, in S. Italy, a.d. 1185.

THE HOLY MARTYRS OF LICHFIELD(a. d. 304.)[Anglican Martyrologies.]

      Lichfield derives its name from Lyke-field, the field of dead bodies, because it is traditionally said, that in the persecution of Diocletian, many Christians suffered there for the faith. The arms of Lichfield are a plain strewn with corpses. Nothing certain is known of this event, which is probably altogether apocryphal.

S. MACARIUS OF ALEXANDRIA, AB(a. d. 394.)

      [There were two Macarii. Both are commemorated together by the Greeks, on Jan. 19th; but the Latins commemorate S. Macarius of Alexandria, on Jan. 2nd; and S. Macarius the Egyptian, on Jan. 15th. The history of this S. Macarius is perfectly authentic, having been written by S. Palladius (B. 368,) in the year 421; the writer knew S. Macarius personally, having been nine years in "the cells," of which S. Macarius was priest. Three of these years Macarius and Palladius lived together; so that, as the author says, he had every opportunity of judging of his manner of life and actions.]

      Saint Macarius the younger was born in Alexandria, of poor parents, and followed the trade of confectioner. Desirous of serving God with his whole heart, he forsook the world in the flower of his age, and spent upwards of sixty years in the deserts, in the exercise of fervent penance and prayer. He first retired into the Thebaid, or Upper Egypt, about the year 335; then, aiming at greater disengagement, he descended to Lower Egypt, in or about the year 373. Here there were three deserts almost adjoining each other; that of Scété; that of the Cells, so called because of the multitude of cells wherewith its rocks were honey-combed; and a third, which reached the western bank of the Nile, called the Nitrian desert. S. Macarius had a cell in each of these deserts. When he was in Nitria he gave advice to those who sought him. But his chief residence was in the desert of the Cells. There each hermit lived separate, assembling only on Saturday and Sunday, in the church, to celebrate the divine mysteries, and to partake of the Holy Communion. All the brothers were employed at some handicraft, generally they platted baskets or mats. All in the burning desert was still; in their cells the hermits worked, and prayed, and cooked their scanty victuals, till the red ball of the sun went down behind the sandy plain to the west; then from all that region rose a hum of voices, the rise and fall of song, as the evening psalms and hymns were being chanted by that great multitude of solitaries in dens and caves of the earth.

      Palladius has recorded an instance of the great self-denial observed by these hermits. A present was made to S. Macarius of a bunch of grapes, newly gathered. The holy man carried it to a neighbouring solitary who was sick; he sent it to another, and each wishing that some dear brother should enjoy the fruit rather than himself, passed it on to another; and thus the bunch of grapes made the circuit of the cells, and was brought back to Macarius.

      The severity of life practised by these hermits was great. For seven years together S. Macarius lived on raw herbs and pulse, and for the three following years contented himself with four or five ounces of bread a day. His watchings were not less surprising. He told Palladius that it had been his great desire to fix his mind on God alone for five days and nights continuously. And when he supposed he was in the proper mood, he closed his cell, and stood up, and said, "Now thou hast angels and