WICHMANS
G17
WIDOW
their neighbours. Their permanent dweUings were
cone-shaped, with a diameter of from forty to fifty
feet, and were thatched with grass; when travelhng
they Uved in skin tipis. Before coming under the
influence of civihzation their dress was very scanty;
they tattooed their faces, arms, and chests, and so
were called the "tattooed people" by some of the
other tribes, thus: Dnguat or Tuchquet (Kicwa),
Ddkana (Comanche), Hochsuwitan (Cheyenne). They
were a steadfast, peaceful race, given to ceremonial
dances, particularly the Horn dance and the Gift
dance, and also held foot-races in which all the tribe
competed.
MooNEY in Handbook of American Indians, II (^^ashington, 1910), s. v.; HoDOE in ibidem, a. v. Quivira: Moonet, Quimra and the Wichilas in Harper's New Monthly Magazine, XCIX (New York, 1899), 126-35.
A. A. MacErlean.
Wichmans, Francis, in religion Augustine, b. at Antwerp, 1596; d. 1661. Having finished his classi- cal studies, he received the white habit in the Nor- bertine Abbey of Tongerloo, Belgium, 21 Sept., 1612. Ordained priest 4 March, 1620, he was sent to the University of Louvain, where he graduated as bache- lor of theology. Recalled to the abbey, he filled the offices ol master of novices and circator. In 16,30 he was made parish priest of Mierlo, and rural dean of Helmond. After the taking of Hertzogenbusch by the Dutch Protestants in 1629, Bishop Ophovius was obliged to leave his city, and resided at Geldorp, three miles from Mierlo. The bishop's "Diarium" shows that Ophovius conferred almost daily with Wichmans on the affairs of his diocese.
In 1632 \\ichmans was transferred to the parish of Tilburg, in the same diocese, and was made rural dean of Hilvarpnbeek. In 1634 the Retorsion laws were made, whereby Catholic priests were expelled, their churches confiscated and handed over to Protestant preachers. Wichmans then resided at Alphen, a village just outside the boundaries and six miles from Tilburg. From this place he administered his parish, always at the risk of his liberty and even of his life. It was owing to Wichmans's fearless zeal that not one CathoUc of Tilburg apostatized. In 1642 Wichmans was elected coadjutor to Abbot Verbraken, whose suc- cessor he became in 1644. He was also named a mem- ber of the Permanent Committee of the States of Brabant. Wichmans promoted education in his abbey; in 1647 six of his religious graduated at Lou- vain, and a seventh in Rome. He erected or decora- ted several chapels in honour of the Blessed Virgin, and wrote several books; "Sabbatismus Marianus", "Brabantia Mariana", "Syntagma Sacerdotale", are the most important.
Van Spilbeeck. De Abtly van Tongerloo; Tatmavb. Lier. Cath' oliek Meyerysch Memorieboek (Hertzogenl>uach, 1819).
F. M. Geudens.
Widmer, Joseph, Catholic theologian, b. at Hohen- r.aim. Lucerne, Switzerland, 1.5 Aug., 1779; d. at Beromiinster, 10 Dec, 1844. He .studied philosophy at Lucerne, and theology at Landshut (1S02-4) under Sailer and Zimmer, the former exercising a great and abiding influence over him. After ordination Wid- mer was appointed professor of philo.sophy in 1804, and of moral and pastoral theology in 1.S19 at the lyceum of Lucerne. In 1833 he was removefi from his position by the Government and received a can- onry in the collegiate chapter at Beromiin.ster; in 1841 he became the provost of this chapter. In connexion with Giigler Widmer did goo<l service in opposing the teachings of Wessenberg, and in reviv- ing ecclesiastical life in Switzerland. Among his writings are: "Der kathohsche Seel.sorger" (Munich, 1819-23); "Systematische Uebersicht der in .Sailer's Handbuch der christlichen Moral ausfiihrlich ent- wickelten und dargestellten Grund.s.atze" (Sarmens- torf, 18.39); "Vortrage iiber Pastoraltheologie"
(Sarmenst orf , 1S40). lie edited the works of Sailer
(Sulzbach, 1830-46), of Franz Geiger (Fluelen,
182.3-39), and Giigler (Lucerne, 1828-40).
GoLDUN, Rrinnerungen an J. Widmer (Baden im Aargaii, 1849).
Friedrich Lauchert.
Widmerpool, Robert, Venerable. See Wil- cox, Robert, Venerable.
Widow. — I. Canonical prescriptions concerning widows in the Old Testament refer mainly to the question of remarriage. If a man died without ehil- dren, his widow was obliged to marry her deceased husband's brother, and if the latter refused to take her to wife he was put to shame before the people (Deut., XXV, 5-10). The high-priest was forbidden to marry a widow (Lev., x.xi, 14), but other members of the priesthood were at liberty to take to wife the widow of another priest, but not the widow of a layman (Ezech., xliv, 22). Outside of these prescriptions, there is no law in the Old Testament restricting a widow's remarriage. The support of widows was commended to the charity of the IsraeUtes, and they were to have the gleanings of the cornfields, olive trees, and vineyards (Deut., xxiv, 19-22). In the third year of tithes (or the great tithe) widows were to have their share of the oiTering (Deut., xxvi, 12), and at the three principal solemnities of the year they were to be invited to feast with the nearest house- holder (Deut., x\'i, 11). In the times of the Macha- bees money was deposited and provisions were kept in the Temple at Jerusalem for the subsistence of widows (II Mach.j iii, 10), and the spoils of battle were also shared with them (II Mach., viii, 28). For their protection, there was a prohibition against tak- ing their garments in pawn (Deut., xxiv, 17). In the Book of Job the taking away of a widow's ox for a pledge is considered a wicked action (xxiv, 3), from which commentators generally gather that the law of Deuteronomy was later extended to all a widow's possessions. Besides legal prescriptions for the pro- tection of widows, the Old Testament contains many general precepts commending them to the reverence and benevolence of the cho.sen people and bitter de- nunciations of their oppressors and defrauders. The lot of the widow in Old Testament times was gener- allj' a hard one, and Christ refers to the widow's mite as an offering from the poorest of the poor (Mark, xii, 44). He also strongly denounces the Pharisees: "be- cause you devour the hou.ses of widows" (Matt., xxiii, 14). Under the Old Dispensation some widow's devoted themselves to a life of special religious obser- vance, as is recorded of Anna the Prophetess, "who departed not from the temple, by fastings and prayers serving night and day" (Luke, ii, 37).
II. In primitive Christian times the support of widows was made a special duty by the Apostles, who collected alms for them and gave care of them to the deacons (Acts, vi, 1). This support of needy widows has always been considered a particular charge of the ministers of the Christian Church, and many decrees of popes and councils make mention of it as specially incumbent on bishops, parish priests, and holders of benefices. In Apostolic times widows were em- ployed in certain capacities in the ministry of the Church (Rom., xvi, 1), though not as pastors (I Cor., xiv, 34; I Tim., ii, 12). In his First Epi.stle to Tim- othy (v, 9) >St. P.aul speaks of certain widows of the Church, directing that one to be chosen must be "of no less than threescore years of age, who hath been the wife of one husband. Having testimony for her good works . . . ", and some see in this a reference to the order of deaconess (q. v.), while others do not. Shortly after, however, the office of deaconess was re- ferred to as "widowhood" (St. Ignat., "Ep. ad Smj-m.", viii, 1). As to the remarriage of widows in the Christian Church, though St. Paul declares that
