Odor, Sweet (nirT^S, nicho'dch, Lev. xxvi, 31 ; Dan. ii, 46 ; elsewhere " sweet savor"), was offered to God and sovereigns as representatives of Deity by all ancient nations. See Incense. But also in common life, not only the natural odors of flowers, but prepared extracts of plants, are far more used by the Orientals than by the Western nations. The odors of the groves of Lebanon were anciently very famous (Hos. xiv, 7; Cant, iv, 11); flowers, even exotics, were cultivated in pleasure-gardens for this purpose (Cant, i, 12; iv, 6, 14). Odorous extracts were used sometimes in the form of incense, sometimes as ointments (Cant, i, 3; iv, 10); sometimes in water, with which clothing, bed-furniture, etc.. was sprinkled (Prov. vii, 17). See Incense; Peii- fume; Spices.
Ocloraii(iie), a French monastic, was born in 985. Now little known, he enjoyed in his lifetime great celeb- rity. He cultivated letters with success, and excelled even in mechanical arts. He was an inmate of the ab- bey of Saint-Pierre-le-Vif, in Sens, where he displayed his skill by two works, of which he speaks himself: a crucifix — a remarkable piece of workmanship — and a well, the structure of which, it seems, was original and siiigidar. It is presumed that he was persecuted by envious brothers, because he dared to express himself uimn consecrated dogmas in terms of offensive novelty. Obliged to flee from the abbey of Saint-Pierre upon the charge of anthropomorphism, he went to Saint-Denis, near Paris. From thence he was called to Dreux by king Kol)ert, and queen Constance, who commissioned him to execute several shrines of great price. He died some time after 1045. We can api^reciate neither the ex- perience nor the merit of the goldsmith or the architect. We know, however, some of his writings. The principal is a Chronica reruni in orhe gestarum , which commences with the j-ear 675, and ends with the year 1032. It is found in the large collection of the liistoriens de France, vols, viii and x. It had already been j)ublished by Du Chesne. Odoran is also the author of a narrative of the Translutiun de Saint - Suvinien, inserted by Mabillon ill his Acta^ viii, 254, and of a manuscript, Uistvire de
I'A hhaye de Saint-Pierre, See Hist, litter, de la France, V, 356. — Hoefer, Nouv. Biog. Generale, xxxviii, 503.
Odylism (Gr. hdoc, path, and vXi], matter) is the doctrine of the supposed material power or influence producing the phenomena oi mesmerism (q. v.), called also odijlic force. See Od.
CEcolampadius, Johannes (more properly Jo- hann Ilausschein, for he Latinized his name according to the fashion of the Reformation age, like Melancthon, etc.), was one of the most eminent Reformers in Switz- erland, and, as coadjutor of ZwingH, maintained such a relation to that most noted of Swiss Reformers as to liken him to Luther's coadjutor Melancthon. In Ger- man Switzerland he and Zwingli performed the same work that Beza and Calvin effected in the French sec- tions of that mountain countrj'.
Qicolampadius -was born at Weinsberg, a small town in the north of Wiirtemberg, in 1482. His mother, a pious and devoted woman, was a native of Basle, in Switzerland. His father, a merchant, who destined the boy for the legal profession, sent him at first to the school at Heilbronn, and afterwards to the LTniversity of Bo- logna, and later to Heidelberg, where he yielded to his own strong inclinations, and relinquished jurisprudence for theology. His early proficiency procured him the degree of bachelor of philosophy in his fourteenth year. He continued his theological studies for a while, and then accepted the appointment of tutor to a son of the elector of the Palatinate ; but he resigned his office in a short time, and resumed his theological studies. He was next appointed to a benefice founded by his parents, and performed the duties for about six months, preach- ing with great acceptability. His sermons at this early period evinced a deep spirit of devotion and a close fol- lowing of Komish doctrines. He especially exalted the efficacy of the Holy Virgin's intercession, and com- mended the conventual life. But deeming himself as yet incompetent for the charge, he shortlj' resigned and visited Tubingen and Stuttgard, where he sought a more thorough acquaintance with the sacred tongues. He acquired Hebrew from a Spaniard, and Greek under Reuchlin, and in a short time wrote a Greek grammar, which was published in 1520. While residing at Hei- delberg he formed a friendship with Capito, who was then preacher at Bruchsal, and was afterwards the Re- former at Strasburg. This association produced its ef- fects on the individuals according to their various char- acters: the ardent Capito soon became a zealous Re- former; the mild and studious Qicolanipadius hesitated — he feared the misery which would probably result from a disruption of the Church, and changed not till he felt convinced that the cause of truth should over- balance the fear of transient evils. For a short time Qicolampadius resumed his clerical duties at Weinsberg ; but in 1515, Capito, then settled at Basle, induced him to undertake the office of preacher. At this important German-Swiss centre 02colampadius enjoyed the asso- ciation of many of the most eminent minds of the 16th century, Erasmus was then engaged upon his Com- mentary of the New Testament, and in this work secured important assistance from the young preacher Qilco- lampadius, who. even at this early time of his life, was distinguished all over the Continent for vast erudition and mastery of the Hebrew and Greek tongues. But it is not only as a student that CEcolampadius's stay at Basle at this time is memorable. In the pulpit he was as distinguished as in the labors of the study. He not only attracted many hearers by his oratorical skill, but also on accoimt of his outspoken condemnation of whatever he saw to condemn. He preached against many of the abuses which had crept into the Church, and held up purity of life as exhibited by Christ in the flesh. Yet he did not at that time cherish any in- tention of rupture with the Church of Rome, He fought for reform from within, and hoped for a residt which he afterwards learned it is impossible to bring about in the