Cyclopedia of Biblical, Theological & Ecclesiastical Literature

Weaver, Lindsey Carr a Methodist Episcopal (South) minister, was born in Spartanburg District, S. C., Nov. 16, 1837. He joined the Church in 1858, while a student at Wofford College; graduated in 1859; and in 1860 entered the South Carolina Conference, and labored zealously until failing health obliged him to retire from active service. He died at Bishopsville, S. C., Feb. 28, 1863. Mr. Weaver was a young man of great promise, amiable in spirit, uncompromising in integrity, unflinching in zeal, and abundant in good deeds. See *Minutes of Annual Conferences of the M.E. Church, South,* 1863, p. 449.

Weaver, Richard an English Congregational minister, was born at Tewkesbury, Sept. 9, 1804. In early life his mind was impressed with the importance of personal piety. He was educated at Wymondley College for ministerial work, and in 1830 was ordained over the Independent Church at Foulmire, where he labored usefully for some years. In 1838 he was stationed at Balsham, and continued for several years in charge of that church. He died Dec. 16, 1862. See (Lond.) *Cong. Yearbook, *1864*, *p. 248.

Weavers, Brother is a name given to the Beghards, or Lollards, in France on account of the occupation of most of them. *SEE LOLLARDS*.

Weaving (אָרִג*, arag*) is an art which appears to be coeval with the, first dawning of civilization. In what country or by whom it was invented, we know not; but we find it practiced with great skill by the Egyptians at a very early period, and hence the invention was not unnaturally attributed to them (Pliny, 7:57). The "vestures of fine linen" such as Joseph wore (Ge 41:42) were the product of Egyptian looms, and their quality, as attested by existing specimens, is pronounced to be not inferior to the finest cambric of modern times (Wilkinson, 2, 75). The Israelites were probably acquainted with the process before their sojourn in Egypt; but it was undoubtedly there that they attained the proficiency which enabled them to execute the hangings of the Tabernacle (Ex 35:35; 1Ch 4:21) and other artistic textures. At a later period the Egyptians were still famed for their manufactures of "fine" (hackled) flax and of *chorn, *חֹרַר*, *rendered in the A.V. "networks," but more probably a *white *material either of linen or cotton (Isa 19:9; comp. Pr 7:16). From them the Tyrians procured the "fine linen with broidered work" for the sails of their vessels (Eze 27:7), the handsome character of which may be inferred from the representations of similar sails in the Egyptian paintings (Wilkinson, 2, 131, 167). Weaving was carried on in Egypt generally, but not universally, by men (Herod. 2, 35; comp. Wilkinson, 2, 84). ''his was the case also among the Jews about the time of the Exode (1Ch 4:21): but in later times it usually fell to the lot of the females to supply the household with clothing (1Sa 2:19; 2Ki 23:7), and an industrious housewife would produce a surplus, for sale to others (Pr 31:13,19,24). The character of the loom and the process of weaving can only be inferred from incidental notices. The Egyptian loom was usually upright, and: the weaver stood at his work. The cloth was fixed sometimes at the top, sometimes' at the bottom, so that the remark of Herodottus (2, 85) that the Egyptians, contrary to the usual practice, pressed the woof downwards must be received with reservation (Wilkinson, 2, 85). That a similar variety of usage prevailed among the Jews may be inferred from the remark of John (Joh 19:23) that the seamless coat was woven "from the top" (ἐκ τῶν ἄνωθεν)*. *Tunics of this kind were designated by the Romans *rectae, *implying that they were made at an upright loom at Which the weaver stood to his work, thrusting the woof upwards (Pliny, 8:74). The modern Arabs use a procumbent loom, raised above the ground by short legs (Burckhardt, *Notes, *1, 67). The Bible does not notice the loom itself, but speaks of the beam (מָנוֹר so called from its resemblance to a ploughman's yoke) to which the warp was attached (1Sa 17:7; 2Sa 21:19); and of the pin (מִסֶּכֶת, a term otherwise understood of the warp, as in the Sept. and the Vulg. [Gesenius, *Thesaur. *p. 890]) to which the cloth was fixed, and on which it was rolled (Jg 16:14). We have also notice of the shuttle (אֶרֶג denoting both the web and the shuttle), which is described by a term significant of the act of weaving (Job 7:6); the thrum (דִּלָּה) or threads which attached the web to the beam (Isa 38:12, marg.); and the web itself (Jg 16:14; A. V. "beam"). Whether the two terms in Le 13:48, rendered "warp" (שׁתַי) and "woof" (עֵרֶב), really mean these admits of doubt, inasmuch as it is not easy to see how the one could be affected with leprosy without the other: perhaps the terms refer to certain kinds of texture (Knobel, *ad loc.*)*. *The shuttle is occasionally dispensed with, the woof being passed through with the hand (Robinson, *Bibl. Res. *1, 169). The speed with which the weaver used his shuttle, and the decisive manner in which he separated the web from the thrum. when his work was done, supplied vivid images the former of the rapid passage of life (Job 7:6), the latter of sudden death (Isa 38:12). The textures produced by the Jewish weavers were very various. The coarser kinds, such as tent-cloth, sackcloth, and the "hairy garments" of the poor, were made of goat's or camel's hair (Ex 26:7; Mt 3:4). Wool was extensively used for ordinary clothing (Le 13:47; Pr 27:26; Pr 31:13; Eze 27:18); while for finer work flax was used, varying in quality, and producing the different textures described in the Bible as "linen" and "fine linen." The mixture of wool and flax in cloth intended for a garment was interdicted (Le 19:19; De 32:11). With regard to the ornamental kinds of work, the "needlework" and "the work of the cunning workman" have already been discussed under the head of NEEDLEWORK to the effect that both kinds were produced in the loom, and that the distinction between them lay in the addition of a device or pattern in the latter, the *rikmah *consisting simply of a variegated stuff without a pattern. We may further notice the terms **(1) ***shabats *(שָׁבִוֹ) and *tashbets *(תִּשׁבֵּוֹ ), applied to the robes of the priest (Ex 28:4,39), and signifying *tesselated *(A. V. "broidered"), i.e. with depressions probably of a square shape worked in it, similar to the texture described by the Romans under the term *scutulautus *(Pliny, 8:73; Juvenal, 2, 97); this was produced in the loom, as it is expressly said to be the work of the weaver (Ex 39:27); **(2) ***moshar *(מָשׁזָר) (A. V. "twined"), applied to the fine linen out of which the curtains of the tabernacle and the sacerdotal vestments were made (Ex 26:1; Ex 28:6, etc.); in this texture each thread consisted of several finer threads twisted together, as is described to have been the case with the famed corselet of Amasis (Herod. 3, 47); **(3) ***mishbetsdth zahab *(מַשׁבּצוֹת זָהָב ) (A. V. "of wrought gold"), textures in which gold-thread was interwoven (Ps 45:13). The Babylonians were particularly skilful in this branch of weaving, and embroidered groups of men or animals on the robes (Pliny, 8:74; Layard, *Nineveh, *2, 413). The "goodly Babylonish garment" secreted by Achan was probably of this character (Jos 7:21). The sacerdotal vestments arc said to have been woven in one piece without the intervention of any needlework to join the seams (Josephus, *Ant. *3, 7, 4). The "coat without seam" χιτών ἄῤῥαφος)*, *worn by Jesus at the time of his crucifixion (Joh 19:23), was probably of a sacerdotal character in this respect, but made of a less costly material (Carpzov, *Appar. *p. 72). *SEE WEB*.

Web **1. **The spider's (בִּיַת, *bàyith, *Job 8:14, a *house, *as elsewhere; קוּרַים*, kurimn, *Isa 59:5-6 *threads*)*; *2. Of the loom(מִסֶּכֶת, *masseketh,* Jg 16:13-14, *warp, *as woven). *SEE WEAVING*.

Webb, Benjamin C. a clergyman of the Protestant Episcopal Church. His ministry was devoted to one object, the salvation of the Southern slaves, having had charge of several large plantations in Prince William County, Va. In 1854 he removed from the low country to Abbeville. S. C., to take charge of a white congregation, hoping to improve his health-by the change of climate; but he resigned the Church, and u was seeking relief at Wilson's Springs, N. C., in 1855, when he died, aged forty-five years. See *Amer. Quar. Church Review, *1855, p. 482.

Webb, Daniel a Methodist Episcopal minister, was born at Canterbury, Conn., April 13, 1778. He embraced religion in 1797, and immediately began his life work of preaching. He entered the New England Conference in his twentieth year, and labored on its many and vast circuits, with marvelous endurance and experience, until 1814; when the wide-spread distress occasioned by the war with Great Britain compelled him to locate, which he did at Newport. Here he opened a school, and for nine years performed the responsible duties of both schoolmaster and preacher in charge. In 1823 he rejoined the New England, Conference, and during the following eighteen years filled the most important charges in the Conference; published the Zion's *Herald *one year (1827); and was presiding elder for several years. In 1841 he superannuated; in 1843 he was transferred to the Providence Conference, and was stationed first at Little Compton, and then at Barnstabe, where by various arrangements by his highly cultured-and appreciative audience he was continued six years consecutively. Here he died, March 19, 1867, one of the most noted Methodists of his time, having spent more years in the active work than any other preacher in the annals of Methodism. See *Minutes of Annual Conferences, *1867, p. 101.

Webb, Francis an English Baptist minister, was born at Taunton in 1735. He became minister of a congregation at Barbican, London; also at Honiton; and died in 1815. He was the author of some volumes of *Sermons*: — *Somerset: a Poem *(1811): — and *Panharmonicon *(*1815*)*. *See (Lond.) *Gentleman's Magazine, *1815, 2, 278, 563.

Webb, James a Methodist Episcopal minister, was born in Pennsylvania in 1829. He embraced religion in early life; years later was licensed as an exhorter; and began his ministerial life in 1858 on Zion Circuit, Cecil Co., Md. Meeting with discouragements, he began to doubt the genuineness of His call, and soon returned to his former vocation. After much prayer and counsel he again began the active work joined the Philadelphia Conference in 1860, and in it labored four years so persistently that his health gave way and caused his superannuation. He died, greatly lamented, in Chester County, Pa., Oct. 8, 1864. See *Minutes of Annual Conferences, *1865, p. 34.

Webb, John (1) an American divine, was born in 1687. He graduated at Harvard College in 1708; was ordained minister of the New North Church, Boston, in 1714; and died in 1750. He published twenty single *Sermons. *See Allibone, *Dict. of Brit. and Amer. Authors, *s.v.

Webb, John (2) an English clergyman and eminent antiqutary was born in 1776, and died in 1869. He was the author of, *Translation of a French Metrical History of the Deposition of King 1 Richard II *(Lond. 1823): — *Household Expenses of Richard de Swinfield *(1855). See Allibone, *Dict. of Brit. and Amer. Authors, s.v.*

Webb, John (3) an English Congregational minister, was born at Dulcot in 1827. Early in life he experienced a thorough consecration to God, and was diligent in preparation for the ministry. Mr. Webb graduated at the Western College, and settled at Castle Cary in 1851. He removed to Shepton-Mallet in 1858, and settled at Lewis in 1864. The Church and congregation-I greatly increased under his administration. Mr. Webb's reading was extensive among the best writers and thinkers of the day and his preaching, though simple, was combined with such intelligence that he attracted the thoughtful Christians, and always attached them to his ministry. He died Nov. 7, 1867. See (Lond.) *Cong. Year-book, *1868, p. 301.

Webb, John (4) an English minister of the Bible Christians, was born Jan. 31, 1836. After laboring for some time as a local preacher, he gave himself wholly to the work of the ministry. He entered the Conference in 1860. At the Conference of 1873, feeble health obliged him to take a supernumerary relation. He died June 7, 1874. *See Minutes of Conferences, *1874.

Webb, Joseph a Presbyterian minister, was a graduate of Yale College in the class of 1715. He was ordained and installed pastor of the Church at Newark, N.J., and became a member of the Synod in 1720. He proposed to the Synod a case of conscience, but in such general and doubtful terms that it was remitted to the Presbytery. In 1726 a committee of Synod, at his request, went to Newark to settle a difficulty which had arisen, and the Synod approved of its action in the premises. In 1732 difficulties in his congregation led the Church missionaries to commence their services in the town. Dickinson preached on "the vanity of human institutions in matters of religion." Colonel Josiah Ogden had been suspended from Church privileges because, for fear of losing his hay, he had gathered it in on the Lord's day. He wrote to the Synod in 1734, and Cross and: Pemberton replied; but the letter did not satisfy him. Dickinson and Pemberton wrote the next year. The result was that Ogden joined the Episcopalians, and a Church missionary was stationed in Newark. Webb continued his, relation to the Synod till 1740. He and his son, a student of Yale College, were drowned while crossing the ferry at Saybrook, Conn., Oct. 21, 1741. (W.P.S.)

Webb, Loren a Methodist Episcopal minister, was born at Ridgefield, Huron Co., O., Aug. 9, 1837. He removed with his parents to La Porte, Ind., when thirteen years of age; there received a common-school education experienced conversion in 1855; removed to Roscoe, Minn., in 1857; spent two winters in a printing-office; received license to preach in 1858; studied two years at McKendree College; was one of the first to respond to president Lincoln's call for volunteers to put down the Rebellion, and served the first three months as first lieutenant, and the next three years as captain of Company F, Ninth Illinois Infantry; then, being disabled for the infantry, returned home. Soon after he joined in the effort to suppress the Sioux Indian outbreak; afterwards labored zealously as a recruiting-officer; and finally, re-entering the university at Red Wing, resumed his studies. In 1867 he entered the New York East Conference, and was stationed at Collinsville, Conn. His subsequent charges were: Essex, in 1868-69; and in 1870 Forestville, where his close application and over-exertions undermined his constitution, and hemorrhage of the lungs set in. He removed South, and employed himself at various manual occupations until his demise at Nashville; Tenn., Feb. 20, 1880. The last six years of his life were full of poverty, bereavement, and deep sorrow. See *Minutes of Annual Conferences, *1880, p. 50.

Webb, Nathan a Congregational minister, was born in Brün tree, Mass. He graduated from Harvard College in 1725; was ordained pastor of the Church in Uxbridge, Feb. 3, 1731; and died March 14, 1772, in the sixty-seventh rear o' his age. See *Sprague, Annals of the Amer. Pulpit, *2, 85.

Webb, Samuel an English Wesleyan minister, was born at Hanham, near Bristol, in 1783. He feared the Lord from his youth, and joined the Methodist Church at the age of twenty-two. He was called into the ministry in 1808, in which he continued with an unsullied reputation until his death, June 25, 1847. Meek, humble, and modest, be was firm in principle and talented in preaching. See *Minutes of Wesleyan Conferences, *1847.

Webb, Thomas prominent in the early history of Methodism, was an English soldier-for several years lieutenant of the Forty-eighth Regiment of Foot-and a man of wealth and education. He lost an eye and was nearly killed in the storming and capture of the French fort of Louisburg, Acadia (Nova Scotia), in 1758; and was, with Washington, one of the few officers who survived the terrible slaughter at the battle known as "Braddock's Defeat" the unsuccessful attack in 1755 on the French fort Duquesne, where Pittsburgh, Pa., now stands. Four years afterwards he scaled the Heights of Abraham with Genesis Wolf, an. saw Canada pass forever from the hands of France. He was converted under a sermon preached by Wesley, in Bristol, in 1765; united with the Methodist society, and commenced preaching. We next hear of him as barrack-master at Albany, N.Y. The report that the Methodists had commenced meetings in New, York reached the ears of the zealous captain, and he at once repaired thither (spring of 1767). Webb was the providential man. "The little society needed a leader- Webb was born to command. They needed another preacher of more experience, learning, and power-Webb was one of the best preachers then on the continent of America. They needed money wherewith to use their young society Webb was rich and generous.... It would have been a hard matter for them to have suited themselves by a choice, out of all the Methodist preachers, better than God "had suited them" (Daniels, *Hist. of Methodism, *p. 388). The congregations became too large, and in 1768 John Street Church was dedicated, Webb being one of the principal contributors in meeting the expenses of the new building. The military authorities now placed the captain on the retired list, but with full pay. He at once commenced itinerating. He introduced Methodism into Long Island at Jamaica; founded societies at Pemberton, Burlington, and Trenton, N.J.; traversed Delaware and Maryland; became the pioneer of Methodism in Philadelphia, where he preached in a sail-loft and formed a class in 1768, and two years after gave liberally for the purchase of St. George's Church. The work was now spreading rapidly. Help was needed. Webb sailed for England in 1772; preached in Dublin, London, etc.; made a stirring appeal before the Leeds Conference; and in 1773 returned with Shadforld, Railkin, and Yearbry. He continued his evangelistic labor still after the breaking-out of the Revolutionary War, being one of the last of the English preachers to leave; but finally the country became too hot for him, and he bade a reluctant good-bye to America the scene of so many struggles and victories in his eventual and varied life. On his return to England, he secured a home for his family in Portland, on the heights of Bristol; but still traveled and preached extensively in chapels, in market-places and in the open air, listened to to immense congregations. The French prisoners at Willchester (1776-82) and the soldiers and sailors at Portsmouth were benefited by his labors. In 1792 he was liberal and active in the erection of Portland Chapel, at that time one of the most elegant meeting-houses in the Methodist connection. The old soldier and evangelist died Dec. 20, 1796, aged seventy-two years, and was laid to rest under the chancel of Portland Chapel. Wesley writing to a friend in Limerick, said, "Captain Webb is a man of fire, and the power of God constantly attends his word" (*Jour. *Feb. 2, 1773; *Works *[3rd. ed. Lend.], 12:378). Charles Wesley speaks of him as an "inexperienced, honest, zealous, loving enthusiast." In 1774 John Adams says, "Mr. Webb is one of the most fluent, eloquent men ever heard. He reaches the imagination, and touches the passions very well, and expresses himself with great propriety." See Atmorc, *Meth. Mem. *s.v. Stevens, *Hist. of Meth. *1, 427; 3, 99; id. *Hist. of 21. E. Ch. *(Index), vol. 4; Porter, *Hist. of Meth. *p. 247-50, 261; Simpson, *Cyclop. of Meth. *s.v.

Webbe, George, D.D. an English prelate, was born at Bromham, Wiltshire, in 1581. He was educated at Oxford University, took holy orders, and became minister of Steeple Aston, Wiltshire, where he also kept a grammar-school, as he afterwards did at Bath. In 1621 he became rector of St. Peter and St. Paul's in Bath; was made chaplain to Charles I, on his accession to the throne; and was consecrated bishop of Limerick, Ireland, in December, 1634. Some time before his death he was confined in Limerick Castle by the rebels, and died there near the close of 1641. He was the author of *Practice of Quietness *(3d ed. 1631): — *A Brief Exposition of the Principles of the Christian Religion *(1612): *— Arraignment of an Unruly Tongue *(1619): — *Augur's Prayer; or, The Christian Choice *(1621): — The *Protestant's Calendar *(1624): — *Lessons and Exercises out of Cicero ad Atticum*: — some other text-books for schools, and several *Sermons, *which appeared from 1609 to 1619. He was accounted the best preacher in his time in the royal court, and the smoothest writer of sermons that were then published.

Webber, Francis, D.D. an English clergyman of the 18th century, was rector of Exeter College, Oxford; and in 1756 became dean of Hereford. He published five single *Sermons *(1738-58). See Alliaone, *Dict. of Brit. and Amer. Authors, *s.v.

Webber, George, D.D. a Methodist Episcopal minister, was born in Shapleigh, Maine, March 18, 1801. He embraced religion in early life, and, after spending some time as a student in Maine Wesleyan Seminary, joined the Maine Conference in 1828. and was appointed as junior preacher on Strong Circuit, which embraced nearly the whole valley of Sandy River; His reputation as an able preacher soon spread, and he was sought by all the important charges in the Conference. No preacher in the Maine Conference had ever been so highly honored by his brethren. Sixteen years he served as presiding elder; five times was a delegate to the General Conference; once to the Evangelical Alliance in London; and once to the Methodist Episcopal Church of Canada. At the General Conference of 1852 he was a prominent candidate for the office of bishop. For many years he was a trustee of Maine Wesleyan Seminary, and was prominently connected with all the great interests of the Conference for nearly half a century. As a preacher, Mr. Webber was solid rather than brilliant, profoundly impressive, evincing thorough mastery of his subject, deliberate and exhaustive, and purely extemporaneous. His forty-seven years of ministerial record stand without a blemish. In 1874 he superannuated, and retired to his home at Kent's Hill, and died May 11, 1875. See *Minutes of Annual Conferences, *1876, page 86.

Weber, Ananias a Lutheran theologian of Germany, was born at Lindenhayn, in Saxony, August 14, 1596. He studied at Leipsic, where he also took the different theological degrees. In 1627 he was appointed to the pastorate at Mutschen, in 1634 to the superintendency at Leissnig, having in the same year received the degree of licentiate of theology. In 1638 he went to Leipsic as archdeacon of St. Thomas', was appointed in 1639 professor of theology, and in 1640 received the doctorate of divinity. In 1645 he was called to Breslau, in Silesia; where he occupied the highest ecclesiastical positions. He died January 26, 1665. He wrote, *Adventus Messianus Dudum Factus et in hunc Mundum Datus, etc.*: — *Problema Theolog. de Auctoritate Divina et Infallibili Verbi Dei Scripti, etc.*: — *Synopsis Doctrine Orthodoxae de Conversione Hominis Irregeniti contra *ψευδοδοξίαν *Pelagianorum, etc., Assertae; Paulus anti-Calvinianus,* etc. See Kempf, *Memoria Ananice Weberi *(Lips. 1739); Freher, *Theatrum* *Eruditorum; Orationes in Honorem Scriptorum Habitae; *Jocher, *Allgemeines Gelehrten-Lexikon, *s.v.; *Furst, Bibl. Jud. *3:496. (B.P.)

Weber, Andreas a Protestant theologian of Germany, was born March 27, 1718, at Eisleben. From 1738 to 1742 he studied at Jena and Leipsic. In the latter place he publicly spoke on *De Cognitione Spiritus Finiti circa Mysteria *(1742). In 1749 he was called as professor of philosophy to Halle, and in 1750 to Gottingen, where he lectured till 1770, when he accepted a call to Kiel as professor of philosophy and theology. He died May 26, 1781. He wrote, *Die Uebereinstimmung der Natur und Gnade, *etc. (Leips. 1748-50, 3 volumes): — *Commentatio de Prima Melanchthonis Locorum Communium Editione *(Kiloni, 1771): — *Progr. utrum Judeaus Mosi ut Legislatori solum. non ob Miracula, quibus Conspicuus erat, Religiosam Obedientiam Debeat, *etc. (ibid, 1771). — See Doring, *Die gelehrten Theologen Deutschlands, *4:659, s.v.. (B.P.)

Weber, Beda a Roman Catholic theologian of Germany, was born October 26, 1798, at Lienz, in the Tyrol. In 1824 he received holy orders, and in 1825 was called as professor to Meran. In 1849 he accepted a call to the pastorate in Frankfort, where he died, February 28, 1858. He wrote, *Tirnol und die Reformation *(Innsbruck, 1841): — *Giovanna Maria della Croce und ihre Zeit *(Ratisbon, 1846): — *Predigten an das Tiroler Volk *(Frankfort, 1851): — he also translated six books of Chrysostom on the priesthood (Innsbruck, 1833). See *Theol. Universal Lexikon, *s.v.; Bruhl, *Geschichte der kathol. Lit. Deutschlands *(Vienna, 1861), page 411 sq. (B.P.)

Weber, Christian Friedrich a Protestant theologian of Germany, was born March 4, 1764, at Cannstadt, and died as dean at Nurtingen, in Wurtemberg, in the year 1832. He wrote, *Beitrage zur Gesch. des neutest. Kanons *(Tubingen, 1791): — *Neue Untersuchungen uber das Alter und Ansehen des Evang. der Hebraer *(ibid. 1806): — *Doctrina Evi Primi ac Prisci praecipue Mosaici de Ente Summo *(Stuttgart, 1828): — *Schurrer's Leben, Charakter u. Verdienste *(Cannstadt, 1823): — *Hegesippus qui dicitur sive Egesippus de Bello Judaico Ope Codicis Casselani Recognitus *(Marburg, 1858). See Winer, *Handbuch der theol. Lit. *1:77, 85, 412, 867; *Fiirst, Bibl. Jud.* 3:496. (B.P.)

Weber, Ferdinand Wilhelm a Lutheran theologian of Germany, was born October 22, 1836, at Schwabach. His preparatory education he received at the gymnasium in Nuremberg, which he left in 1855 for the University of Erlangen. Here he attended the lectures of Hofmann, Delitzsch, Thomasius, Hevder, and Harnack; and, besides theology, he also studied history and Rabbinic literature. After the completion of his academic curriculum, he became vicar of the well known Lohe, and second teacher at the mission school in Neuendettelsau. On account of a dissertation *Ueber den Begriff des Schonaen und Erhabenen bei Kant, *he received the degree of doctor of philosophy. At Neuendettelsau his great talents found a wide scope for usefulness. Here he published his well-known work, *Vom Zorne Gottes *(with an introduction by Delitzsch) in 1862, and his *Introduction to the Writings of the Old and New Testaments *(eod.; 5th ed. 1878). In 1864 he went to Diebach, where he labored until 1872, when he was appointed Lbhe's successor. Bodily infirmities, however, soon obliged him to retire to Polsingen, where he died, July 10, 1879. Besides the works already mentioned, he published, *Hermann der Pramonstratenser, oder die Juden und die Kirche des Mittelalters *(Nordlingen, 1861), with a preface by Lohe: — *Kurze Betrachtungem uber die Evangelien und Episteln der Sonn- und Festtage des Kirchenjahrs*: — *Der Prophet Jesaja in Bibelstunden ausgelegt *(2 parts 1875, 1876). He left in manuscript *Grundzuge der paldstinisch-judischen Theologie aus Targum, Midrasch und Talmud dargelegt, *which will soon be published. See Delitzsch, *Saat auf Hoffnung (Erlangen, *1879), page 228 sq. (B.P.)

Weber, Georg Gottlieb a Protestant theologian of Germany, who was born in 1744, and died February 18, 1801, as court deacon and member of consistory at Weimar, is the author of, *Die Augsburgische Confession nach der Urschrift ins Reichsarchiv *(Weimar, 1781): — *Kritische Geschichte der Augsburgischen Confession, aus archivalischen Nachrichten *(Frankf. 1783). See Winer, *Handb. der theol. Lit. *1:326, 328. (B.P.)

Weber, Johann Georg a Protestant theologian of Germany, was born at Herwigsdorf, near Zittau, July 10, 1687. He studied at Leipsic, and was appointed there in 1718 preacher in the university church. In 1719 he was called to Weimar, where he was made chief court preacher in 1720. In 1729 he was made general superintendent and chief preacher of St. Paul and St. Peter's, at the same time having the superintendence of the gymnasium there. He died November 24, 1753. Besides a number of ascetical works, he published, *Dissertatio de Sacris Nocturnis *(Lips. 1718): — *Odo Ecclesiasticus in Augustana Confessione Triumphans *(Vimarise, 1730): — *Doctrina Tutior de Descensu Christi ad Inferos, *etc. (ibid. 1731): — O 'AMHN 'AMHN, *hoc est, Commentatio Exegetico-theologica in Amen Evangelicum, vel Veritatem Doctrinae Evangelicta Jure jurando Christi Confirmatam, *etc. (Jense, 1734). See Doring, *Die gelehrten Theologen Deutschlands, *4:662. (B.P.)

Weber, Joseph a Roman Catholic theologian of Germany, was born Sept. 23,1753, at Rhain, in Bavaria. In 1776 he received holy orders; in 1779 he was appointed lecturer on canon law and catechetics at the seminary in Pfaffenhausen; in 1781 he was made professor of philosophical sciences at Dillingen; and in 1800 he was made doctor of divinity. In 1826 he was appointed cathedral dean and general vicar at Augsburg, where he died, Feb. 14,1831. He wrote, *Leitfaden zu Vorlesungen uber die Vernunftlehre *(Dillingen, 1788); — *Institutiones Logicac *(ibid. 1790): — *Logica in Usum eorum qui eidem Student *(Landshut, 1793): — *Metaphysica in Usunm eorum, *etc. (ibid. 1795): — *Character des Philosophen und Nichtphilosophen *(Augsburg, 1786): — *Philosophie, Religion und Christenthum im Bunde zur Veredlung und Beseligung des Menschen *(Munich, 1806-11): — *Lichter fur Erbauung suchende Christen *(ibid. 1816-20, 3 volumes), etc. See Felder, *Gelehrten-Lexikon, *2:482 sq.; Schmid, *Domdecan Joseph v. Weber *(Augsburg, 1831); *Theolog. Universal-Lexikon, *s.v. (B.P.)

Weber, Michael a German doctor and professor of theology, was born December 8, 1754, at Groben, near Weissenfeld. In 1784 he was called as professor of theology at Wittenberg, and in 1815 to Halle, where he died, August 1, 1833. He wrote, *Authentia Capitis Ultimi Evangelii Tohannis, *etc. (Halle, 1823): — *Ecloge Exeg. criticae ad Nonnullos Libror. N.T. Historicor. Locos *(ibid. 1825-32): — *Interpretatio Nova Novi Praecepti a Christo Dati John *13:34-35.(ibid. 1826): — *Paraphr. Capitis III Epistole Pauli ad Galatas *(ibid. 1833): — *De Descensu Christi ad Inferos e Loco *1 *Peter *3:19 *Tollendo, *etc. (Wittenb. 1805): — *Libri Symbol. Ecclesia Evang. Lutherane, Accur. Editi Variique Generis Animadverss. ac Disputat. Illustr. *(ibid. 1809): — *Confessio Augustana eaque Invariata ex Editione Melanchthonis principe Accurate Reddita, *etc. (Halis, 1830): — *Confessio Augustana Anno CIO1OXL, a Melanchthone Edita, qua recte guidem Nominata est Variata, temere autem Vitata Accurate Redditur,* etc. (ibid. eod.): — *Doctrina Biblica de Natura Spiritus Sancti *(ibid. 1825): —*Doctrina Biblica de Natura Christi Fili Dei *(ibid. 1826): — *Ecloge Exegetico-criticae ad Nonnullos Evangelii Marci Locos *(ibid. 1831). See Winer, *Handb. der theol. Lit. *1:88, 242, 249, 262, 270, 321, 324, 325, 423, 424, 435, 562; Zuchold, *Bibl. Theol. *2:1423. (B.P.)

Webster, Alexander, D.D. a Scotch clergyman, was born in Edinburgh in 1707. He became minister of Culross in 1733, and of Tolbooth Church, Edinburgh, in 1737; drew up for the Scotch government in 1755 the first attempt at a census; published several sermons and poems; and died January 25, 1784. See Allibone, *Dict. of Brit. and Amer. Authors, *s.v.

Webster, Alonzo, D.D. a Methodist Episcopal minister, was born at Weston, Vermont, January 27, 1818. In 1837 he joined the Vermont Conference. He was presiding elder four years, and for four years agent of the American Bible Society. During the war he was chaplain. In 1865 he was sent to South Carolina to extend the work among the colored people. He was the founder and first president of Claflin University and served seventeen years in this field as presiding elder, and was such at the time of his death, August 1, 1887. He was a member of six General Conferences, editor and proprietor of the *Charleston Advocate, *the *Southeastern Advocate, *and the *Methodist Messenger suc*cessively. See *Minutes of Annual Conferences *(Spring), 1888, page 99

Webster, John Calvin, D.D. a Congregational minister, was born at Hampton, N.H., January 19, 1810. He graduated from Dartmouth College in 1832, and from Andover Theological Seminary in 1835; preached at Wells, Maine, two years thereafter; was seamen-chaplain at Cronstadt, Russia, in 1838; pastor at Hopkinton, Mass., until 1864; professor in Wheaton College, Illinois, until 1876; acting-pastor at Lisbon, in the same state, from 1878 to 1882, and died at Wheaton, August 12, 1884. He published several sermons. See *Cong. Yearbook, *1885, page 37.

Webster, Noah, LL.D. the lexicographer, was a learned layman of the Congregational Church, and born in Hartford, Connecticut, October 16, 1758. Under the guidance of Reverend Nathan Perkins, he was fitted for college, and entered Yale in 1774, at the age of sixteen. The Revolution seriously interrupted the college exercises, and in his junior year he joined the army. Notwithstanding, he graduated with his class in 1778. After graduation he was occupied more or less in teaching, and also in the study of law with Oliver Ellsworth, of Hartford, afterwards Chief-justice of the United States. In 1781 he was admitted to the bar, but still taught school; and for a time was principal of an academy in Goshen, N.Y. In 1782 he conceived the plan of preparing and publishing a series of school-books, and returned from Goshen to Hartford; and in the following year published the *American Spelling-book. *Soon after he issued an *English Grammar *and a *Reader. *The spelling-book attained an unprecedented popularity. Five million copies had been issued up to 1818, and in the year 1847, 24,000,000 had been published. After that time the annual demand was about 1,250,000 copies. Since 1861 the sale has been about 500,000 copies annually. Among his publications may be mentioned, *Sketches of American Policy (1784-85):-Dissertations on the English Language *(1789): — *Effects of Slavery on Morals and Industry, *etc. In 1788 he began the publication, in New York, of the *American Magazine; *in 1793 he established there a daily paper called the *Minerva; *and afterwards a semi- weekly paper known as the *Herald. *Between 1783 and 1822 his time was passed at Hartford, New Haven, New York, and Amherst. He removed from Amherst to New Haven in 1822, and made that place his residence until his death. His great work is, of course, his *Dictionary of the English Language, *which he began in 1807. Preliminary to this, he had published, in 1806, an octavo dictionary. In 1823 he received the degree of LL.D. from Yale College; and then, having nearly completed his large dictionary, he sailed for France, in June 1824; spent two months at Paris in consulting rare works in the Royal Library and then went to England, spending eight months at the University of Cambridge, with free access to the libraries. There he finished the *American Dictionary. *An edition of 2500 copies was printed in the United States at the close of 1828, which was followed by an edition of 3000 in England. In 1840 a second American edition was issued- 3000 copies in two volumes. In 1843 he published a volume entitled *A Collection of Papers on Political, Literary, and Moral Subjects. *As a religious man, Dr. Webster was earnest and prayerful, having united with the Church in 1808. The Bible was his daily study, and he prepared a revised edition of the common English version (New Haven, 1833, 8vo). He died at New Haven, May 28, 1843. See *Cong. Quar. *1865, page 1.

Webster, Samuel, D.D. a Congregational minister, was born at Bradford, Massachusetts, in 1718. He graduated from Harvard College in 1737; was ordained pastor of the Church at Salisbury, August 12, 1741, and died July 18, 1796. In 1757 he published a pamphlet entitled *A Winter Evening's Conversation upon the Doctrine of Original Sin, *etc., which brought out rejoinders from Reverend Peter Clark and others. Mr. Webster issued a defence of his pamphlet, which led to a general controversy. This was conducted with great spirit and ability on both sides. See Sprague, *Annals of the Amer. Pulpit, *1:291.

Webster, William, D.D. a learned English divine, was born in 1689. He was educated at Caius College, Cambridge, where he graduated in 1711. He became curate of St. Dunstan in the West, London, in 1715; was removed in 1731; became curate of St. Clement Eastcheap in 1732; rector of Deptden, Suffolk, in 1733; resigned his curacy and rectory for the vicarages of Ware and Thunderidge. He died December 4, 1758. He was the author of *The Clergys Right of Maintenance Vindicated*: — *Two Discourses, *on the nature of error in speculative doctrines and the doctrine of the Trinity (1729): — *A Translation of Simon's New Testament *(1730): — *The Fitness of the Witnesses of the Resurrection of Christ Considered *(1731): and several other works, chiefly pamphlets of temporary interest. He also edited the *Life of General Monk *(1725); and conducted *The Weekly Miscellany *for a short time, beginning in 1733. See Chalmers, *Biog. Dict. *s.v.

Wechselbalg in German mythology. The elves or dwarfs sometimes purloin well-formed children from the cradle, and put their own ugly, deformed children, or even themselves, in their stead. These spurious beings are therefore called Wechselbailge. The object for changing seems to be a desire on the part of the elves to improve their race. A protection against such changing, in the popular estimation, is to place a key or a part of the father's clothing, or steel or sewing needles, in the cradle. An interesting piece of superstition is the manner of freeing one's self from such a Wechselbalg. It is necessary, first, by some strange and unusual act, to bring him to an acknowledgment of his own age, and then of the theft and change, upon which he immediately withdraws and the stolen child returns, as the elves want nothing gratis. For example, if the Wechselbalg should see water boiling in egg-shells over a fire, he calls out, "Now I am as old as Westerwald, and have never yet seen water boil in egg-shells."

Weda in German mythology, is one of the two gods of war among the Friesians. He was represented and worshipped with his brother god Freda. The head was covered with a feathered helmet, the. breast with a shield; and he was also represented as having wings. Because Weda and Freda appeared as twins, it was thought they were Castor and Pollux returned.

Wedag, Friedrich Wilhelm a Protestant theologian of Germany, was born in 1758 at Neuenrade, in Westphalia. He studied at Halle and Duisburg; and after the completion of his academical curriculum he acted as a private tutor. Having no prospects for obtaining a position in his own country, he thought of going to Amsterdam', and there to obtain from the East India Company a position as preacher in the East or West Indies. Having received a call from the Reformed congregation at Dortmund in 1786, he remained at home. But his position was such that he was often obliged to preach in other congregations ill order to keep himself. On one occasion he had to preach at Leipsic, where he proved himself such an excellent pulpit orator that after Zollikofer's death (1788) he was called as his successor. Here he labored until his death, May 18, 1799. He published some works of an ascetical character, for which see Doring, *Deutsche Kanzelredner, *page 565; Winer, *Handbuch der theol. Lit. *2:93, 198, 244. (B.P.)

Wedderburn, James a Scotch prelate, was born in Dundee, and studied at Oxford. In 1631 he became a prebendary of Whitechurch, in the diocese of Wells. England. He was afterwards professor of divinity at St. Andrews.In February, 1636, he was preferred to the see of Dunblane, and in 1638 deprived and excommunicated by the Assembly at Glasgow. He died in 1639. See Keith, *Scottish Bishops, *page 182.

Wedding (γάμος, Mt 22:3,8,10,12; Lu 12:36; Lu 14:8, *marriage, *as elsewhere rendered). See the monographs cited in Volbeding, *Index Program. *page 152, 153. *SEE MARRIAGE; SEE RING WEDLOCK*.

Wedge Of Gold לָשׁוֹן, *lashon, *Jos 7:21,24, *a tongue, *as elsewhere rendered; more elliptically, כֶּתֶם, *ke'them, *Isaiah 13:*12, fine gold, *as elsewhere rendered). *SEE GOLD*.

Wedlock a word that occurs but once in the A.V. (in the phrase "break wedlock," נָאִŠ, Eze 16:38, to *commit adultery, *as elsewhere rendered); but the relation is very often referred to both in its literal and figurative (spiritual) sense in the Scriptures. The term properly designates the state of lawful matrimony as distinguished from all illicit or irregular connection of the sexes. As this is a subject having extensive social relations, we give here a treatment of the several topics embraced under it, presenting some additional points to those given under previous articles, and supplementing the whole from various sources, especially the prescriptions and regulations of the Talmud. **I. ***The Married State*. — This among the Hebrews was contracted by the fathers of the two parties (Ge 34:4; Ge 38:6; 1Ki 2:17; comp. Homer, *Iliad, *9:394; 19:291; Arvieunx, *Voy. *3:254 a), and only in their absence by the mothers (Ge 21:21; by daughters with the consent of their full brothers, 24:50; 34:10), so that the bride (כִּלָּה) and the bridegroom (חָתָן) often did not even see each other previously (as is still customary, at least with the inhabitants of cities in the East; see Russell, *Aleppo, *1:414; Burckhardt, *Proverbs *page 178; *Descr. de l'Egypte, *18:84; but comp. Jg 14:1 sq.; Song 8:1 sq.; Tob. 7:10). Indeed, the parents sought the wife for their son (Ge 34:4,8; Ge 38:6; Jg 14:1; comp. Ruppell, *Abyss. *2:49; yet see Tob. 7:10), and a formal price (מֹהִר, dowry) had to be stipulated (Ge 29:15 sq., 34:12; Ex 22; Ex 15 sq.; 1Sa 18:25; Ho 3:2), a rule which prevailed likewise with the ancient Greeks (Homer, *Odyss. *8:318 sq.; Aristotle, *Polit. *2:8; Pausan. 3:12, 2), Germans (Tacitus, *Germ. *c. 8; see Strodtmann, *Deutsch. Alterth. *page 309 sq.), Babylonians (Herod. 1:196), and Assyrians (AElian, *V.H. *4:1; Strabo, 16:745), as still among the Arabians (Arvieux, 3:21, 254; Buckingham, 2: 129; Joliffe, *Trav. *page 304), Kurds (Niebuhr, *Reis. *2:420), Persians (Olear. *Voy. *page 318), and other Asiatics and Africans (Ruppell, *Abyss; *2:49; comp. B. Michaelis in Pott's *Syllog. *2:81). This sum was naturally very various (Ge 34:12; 1Sa 18:23; Ho 3:2, etc.), but in one case (De 22:29) was to be fifty shekels as a minimum (see, on the other hand, Ho 3:2). The practice of the modern Egyptians illustrates this; for with them the dowry, though its amount differs according to the wealth of the suitor, is still graduated according to the state of the bride. A certain portion only of the dowry is paid down, the rest being held in reserve (Lane, 1:211). Among the modern Jews also the amount of the dowry varies with the. state of the bride, according to a fixed scale (Picart, 1:240). *SEE DOWRY*. Different from this was the present (מִתָּן) which the wooer bestowed beforehand (Ge 24:53; Ge 34:12; Gr. προϊvξ). In some cases, where the suitor was poor or a particular task was exacted, the daughter was earned (Ge 29:20,27; Jos 15:16; Jg 1:13; 1Sa 18:24-sq.; 2Sa 3:14; comp. Pausan. 3: 12, 2; Herod. 6:127; Diod. Sic. 4:42, 64; Burckhardt, 1:465), and sometimes a dowry accompanied the bride (1Ki 9:16; comp. Jos 15:18 sq.; Tob. 8:23). But it is a disgrace, according to Oriental ideas, for a maiden to make the match herself (Isa 4:1). The Talmudists specify three modes by which marriage might be effected, viz., money, marriage contract, and consummation *(Kiddush. *1:1). The matrimonial agreement between the parents was verbal in the presence of witnesses, but occasionally ratified by an oath (Mal 2:14); it is only after the Exile (Tob. 7:15) that we meet with a written marriage contract (Talmud, כּתוּבָה, lit. *a writing; *see the Mishnic tract entitled *Kethuboth). *The technical term of the Talmudists for the dowry which the wife brought to her husband, answering to the *dos *of the Latins, was נדוניא. The technical term used by the Talmudists for betrothing was *kiddmshin *(קַדּוּשַׁין), derived from קָדִשׁ, "to set apart." There is a treatise in the Mishna so entitled, in which various questions of casuistry of slight interest to us are discussed. As to the age of the parties, nothing is specified in the Mosaic law; but later enactments require full twelve years for the girl and thirteen for the boy (puberty in both sexes being much earlier in warm climates, so that females of ten or eleven years often become mothers, and lads but little older fathers; see Ruippell, *Nub. *page 42; *Abyss. *1:201; 2:50, 57; Harmer, *Obs. *2:312), though the usual age was about eighteen (Mishna, *Pirke Aboth, *5:21; Carpzov in the *Brem. Biblioth. *2:907 sq.). *SEE BETROTHAL*. The Mosaic law permitted several wives to one man, as is universally customary in the East; yet before the Exile this practice seems to have been mostly confined to princes and important personages. *SEE POLYGAMY*. Second marriages, especially on the woman's part, were held in disesteem (see Rau, *De Odio Secund. Nuptiarum *[Lips. 1803]), at least in later times (Lu 2:36 sq.; 1Co 7:8; 1Ti 1:9), if we may judge from the priestly (Josephus, *Life, § *75, 76) and the apostolical regulations (1Ti 3:2; Tit 1:6), as generally among the Greeks and Romans (Diod. Sic. 13:12; Virgil, *AEn. *4:23 sq.; Plutarch, *Quaest. Rom. c. *105; Val. Max. 2:2, 34 Josephus, *Ant. *18:6, 6). The celibacy of the Essenes (Philo, 2:482, 633; Josephus, *Ant. *18:1, 5; *War,* 2:8, 2; Pliny, 5:15) was a disreputable asceticism (1Ti 4:3). *SEE MATRIMONY*. **II. ***The Wedding Itself*. — In this the most observable point is that there were no definite religious ceremonies connected with it. It is worthy of note that there is no term in the Hebrew language to express the ceremony of marriage. The substantive *chatunnah *(חֲתֻגָּה) occurs but once, and then in. connection with the day (Song 3:11). The word "wedding" does not occur at all in the A.V. of the Old Test. It is probable, however, that some formal ratification of the espousal with an oath took place, as implied in some allusions to marriage (Eze 16:8; Mal 2:14), particularly in the expression "the covenant of her God" (Pr 2:17), as applied to the marriage bond. and that a blessing was pronounced (Ge 24:60; Ru 4:11-12) sometimes by the parents (Tob. 7:13). But the essence of the marriage ceremony consisted in the removal of the bride from her father's house to that of the bridegroom or his father. There seems, indeed, to be a literal truth in the Hebrew expression — "to take" a wife (Nu 12:1; 1Ch 2:21), for the ceremony appears to have mainly consisted in the taking. Among the modern Arabs the same custom prevails, the capture and removal of the bride being effected with a considerable show of violence (Burckhardt, *Notes, *1:108). The bridegroom prepared himself for the occasion by putting on a festive dress, and especially by placing on his head the handsome turban described by the term *peer *(Isa 61:10; A.V. "ornaments"), and a nuptial crown or garland (Song 3:11); he was redolent of myrrh and frankincense and "all powders of the merchant" (verse 6). The bridegroom's crown was made of various materials (gold or silver, roses, myrtle or olive), according to his circumstances (Selden, *Ux. Ebr. *2:15). The use of the crown at marriages was familiar both to the Greeks and Romans. The bride prepared herself for the ceremony by taking a bath, generally on the day preceding the wedding. This was probably in ancient, as in modern, times a formal proceeding, accompanied with considerable pomp (Picart, 1:240; Lane, 1:217). The notices of it in the Bible are so few as to have escaped general observation (Ru 3:3; Eze 23:40; Eph 5:26-27); but the passages cited establish the antiquity of the custom, and the expressions in the last ("having purified her by the laver of water." "not having spot") have evident reference to it. A similar custom prevailed among the Greeks (Smith, *Dict. of Class. Ant. *s.v. "Balneae"). The distinctive feature of the bride's attire was the *tsaiph *(צָעַיŠ) or " veil" — a light robe of ample dimensions, which covered not only the face, but the whole person (Ge 24:65; comp. 38:14, 15). This was regarded as the symbol of her submission to her husband, and hence in 1Co 11:10 the veil is apparently described under the term*, *"authority." The use of the veil was not peculiar to the Hebrews. It was customary among the Greeks and Romans; and among the latter it gave rise to the expression *nubo, *lit. "to veil," and hence to our word " nuptial." It is still used by the Jews (Picart, 1:241). The modern Egyptians envelop the bride in an ample shawl, which perhaps more than anything else resembles the Hebrew *tsaiph *(Lane, 1:220). She also wore a peculiar girdle, named *kishshmurim *(קַשׁוּרַים; A.V. the "attire"), which no bride could forget (Jer 2:32). The girdle was an important article of the bride's dress among the Romans, and gave rise to the expression *solvere zonam. *Her head was crowned with a chaplet, which was again so distinctive of the bride that the Hebrew term *kalldh *(כִּלָּה, "bride") originated from it. The bride's crown was either of gold or gilded. The use of it was interdicted after the destruction of the second Temple, as a token of humiliation (Selden, *Ux. Ebr. *2:15). If the bride were a virgin, she wore her hair flowing *(Kethub. *2:1). Her robes were white (Re 19:8), and sometimes embroidered with gold- thread (Ps 45:13-14), and covered with perfumes (verse 8): she was further decked out with jewels, (Isa 49:18; Isa 61:10; Re 21:2). When the fixed hour arrived, which was generally late in the evening, the bridegroom set forth from his house, attended by his groomsmen, termed in Hebrew *mereim *(מֵרֵעַים; A.V. "companions," Jg 14:11), and in Greek υἱοὶ τοῦ νυμφῶνος (A.V. "children of the bride-chamber," Mt 9:15). Winer *( Realw. *s.v. "Hochzeit") identifies the "children of the bride-chamber" with the *shoshbenim *(שׁוֹשׁבֵּנַים) of the Talmudists. But the former were the attendants on the bridegroom alone, while the *shoshbeanim *were two persons selected on the day of the marriage to represent the interests of bride and bridegroom, apparently with a special view to any possible litigation that might subsequently arise on the subject noticed in De 22:15-21 (Selden, Ux. *Ebr. *2:16). These attendants were preceded by a band of musicians or singers (Ge 31:27; Jer 7:34; Jer 9:1 Macc. 9:39), and accompanied by persons bearing flambeaus (2 Esdr. 10:2; Mt 25:7; comp. Jer 25:10; Re 18:23, "the light of a candle"). With these flambeaus we may compare the δᾶ'/δες νυμφικαί of the Greeks (Aristoph. *Pax, *1317). The lamps described in Mt 25:7 would be small hand-lamps. .Without them none could join the procession (Trench, *Parables, *page 57, note). *SEE LANTERN*. Having reached the house of the bride, who with her maidens anxiously expected his arrival (Mt 25:6), he conducted the whole party back to his own or his father's house. The bride was said to "go to" (בּוֹא אֵל) the house of her husband (Jos 15:18; Jg 1:14) — an expression which is worthy of notice, inasmuch as it has not been rightly understood in Da 11:6, where "they that brought her" is an expression for *husband. *The bringing home of the bride was regarded in the later days of the Roman empire as one of the most important parts of the marriage ceremony (Bingham, *Christ. Ant. *book 22, ch. 4:§ 7).. This procession was made with every demonstration of gladness (Ps 45:15). From the joyous sounds used on these occasions the term *haldl *(הָלִל) is applied in the sense of marrying in Ps 78:63 (A.V. "their maidens were not given to marriage," lit. "were not praised," as in the margin). This sense appears preferable to that of the Sept., οὐκ ἐπένθησαν, which is adopted by Gesenius *(Thesaur. *page 596). The noise in the streets attendant on an Oriental wedding is excessive, and enables us to understand the allusions in Jeremiah to the "voice of the bridegroom and the voice of the bride." On their way back they were joined by a party of maidens, friends of the bride and bridegroom, who were in waiting to catch the procession as it passed (Mt 25:6; comp. Trench, *Parables, *page 244, note). The inhabitants of the place pressed out into the streets to watch the procession (Song 3:11). At the house a feast was prepared, to which all the friends and neighbors were invited (Ge 29:22; Mt 22:1-10; Lu 14:8; Joh 2:2), and the festivities were protracted for seven or even fourteen days (Jg 14:12; Tob. 8:19). The feast was regarded as so essential a part of the marriage ceremony that ποιεῖν γάμον acquired the specific meaning "to celebrate the marriage feast" (Sept. at Ge 29:22; Es 2:18; Tob. 8:19; 1 Macc. 9:37; 10:58; Mt 22:4; Mt 25:10; Lu 14:8), and sometimes to celebrate any feast (Es 9:22). The guests were provided by the host with fitting robes (Mt 22:11; comp. Trench, *Parables, *page 230), and the feast was enlivened with riddles (Jg 14:12) and other amusements. The bridegroom now entered into direct communication with the bride, and the joy of the friend was "fulfilled" at hearing the voice of the bridegroom (Joh 3:29) conversing with her, which he regarded as a satisfactory testimony of the success of his share in the work. In the case of a virgin, parched corn was distributed among the guests *(Kethub. *2:1), the significance of which is not apparent; the custom bears some resemblance to the distribution of the *mustaceum *(Juvenal, 6:202) among the guests at a Roman wedding. The modern Jews have a custom of shattering glasses or vessels by dashing them to the ground (Picart, 1:240). The last act in the ceremonial was the conducting of the bride to the bridal chamber, *cheder *(חֶדֶר, Jg 15:1; Joe 2:16), where a canopy, named *chuppah *(חֻפָּה), was prepared (Ps 19:5; Joe 2:16). The term occurs in the Mishna *(Kethub. *4:5), and is explained by some of the Jewish commentators to have been a bower of roses and myrtles. The term was also applied to the canopy under which the nuptial benediction was pronounced, or to the robe spread over the heads of the bride and bridegroom (Selden, *Ux. Ebr. *2:15). The bride was still completely veiled, so that the deception practiced on Jacob (Ge 29:23) was very possible. If proof could be subsequently adduced that the bride had not preserved her maiden purity, the case was investigated; and if she was convicted, she was stoned to death before her father's house (De 22:13-21). A newly married man was exempt from military service, or from any public business which might draw him away from his home, for the space of a year (De 24:5): a similar privilege was granted to him who was betrothed (De 20:7). *SEE MARRIAGE*. **III. ***Violation of Marriage Vows*. — Unfaithfulness on the part of the wife was punished with death (Le 20:10; De 22:22; Eze 16:38,40; Sus. 45; comp. Josephus, *Apion. *2:24; *Ant. *4:8, 23) by stoning (De 22:4; Eze 16:40), and not by strangulation (as the Talmudists maintain, Mishna, *Sanhedr. *11:1, 6). The legislation of other nations was milder (Tacitus, *Germ. *19; Elian, *V.H.* 11:6; 12:12; 13:24; yet see Arnob. 4:23). The Roman law *(Lex Julia de Adulteis Coei ocendis) *only prescribed confiscation of part of the culprit's goods, and public infamy, as the extreme penalty. Constantine first made adultery a capital crime (see Dick, in the *Stud. u. Krit. *1832, volume 4; Rein, *Rom. Criminalrecht, *page 839). The ordeal of the bitter waters (Nu 5:14 sq.) is detailed in the Mishna *(Sota, *2:2), and has its parallel in other nations (AElian, *Anim. *1:57; Achil. Tat. 8:3; see Groddeck, in Ugolino, *Thesaur. *30; Otho, *Lex. Rabb. *page 52). *SEE ADULTERY*. **IV. ***Dissolution of the Marriage Tie*. — Separation of a man from his wife was legitimate (De 24:1), except in two cases (De 22:19,29), when he found reason (עֶרוִת דּבָר, a phrase that led to much Talmudical casuistry); but must be done by a regular certificate of dismissal (סֵפֶר כּרַיתוּת, Isaiah , 1; Jer 3:8; Talmudic גַּיטָה or גֵּט; βιβλίον ἀποστασίου, Mt 19:7; Mr 10:4; or ἀποστάσιον simply, Mt 5:31; comp. *repudium, *Suet. *Calig. § *36). The subject is treated at great length in the Talmud (tract *Gittin), *and by Selden *(Ux. Hebr.) *and Buxtorf *(Sponsal. et Divort.). SEE DIVORCE*. Wednesday is a day often marked by special religious exercises, being numbered among the Rogation and Ember days in the Church of England. At a very early period in the history of the Christian Church, the custom of meeting for divine worship on Wednesdays and Fridays was adopted. Both days were considered as fasts, on the ground that our Lord was betrayed on a Wednesday and crucified on a Friday. The fasting continued till three in the afternoon; hence they were called *semi-jejuna, or *half-fasts, in opposition to the fast of Lent, which was continued till the evening. Subsequently the Montanists introduced the custom of limiting the kind of food to be taken, which consisted only of bread, salt, and water. These fasts were called *stationes, *from the practice of soldiers keeping guard, which was called *statio *by the Romans. Lent begins on that day *SEE ASH WEDNESDAY*. In the Western Church Saturday at length took the place of Wednesday as a fast. *SEE FAST; SEE LENT*.

Wednesday, Ash. *SEE ASH WEDNESDAY*.

Wedurhoelner, in Norse mythology, is the hawk, sitting between the eyes of the eagle, that dwells on the top of the ash Ygdrasil.

Weed (סוּŠ, *suph, *Jon 2:6; elsewhere rendered "flag," Ex 2:3; Isa 19:6, but usually as an epithet of the Red Sea, lit. the *weed-sea; *Sept. φῦκος; Lat. *alga, *see Pliny, 31:46,4; 9:25), the *sea-weed (Fucus natans *of Linn.; *Fucus marinus, *Pliny, 26:66 and 79), a sort of sea-grass with lanciform, serrated leaves, and threadlike knotted stalks, which grows in great abundance on the shores of the Mediterranean (Jon 2:6; see Hirtius, *Bell. Afric. *24), but especially of the Hellespont (Ovid, *Heroid.* 18:108; Belon, *Observ. *2:3), as likewise of the Red Sea (comp. Strabo, 16:773; Diod. Sic. 3:19, μνίον), the last taking its name (יִם סוּŠ) from that circumstance. *SEE RED SEA*. The plant is described by Acosta (in Clusii *Exoticor. Libb. *[Antw. 1605], page 293), Delile *(Flora AEgypt. *in *Descr. de I'Egypte, 19:*113), Bochart *(Phaleg, *4:29), Celsius *(Hierobot.* 2:67 sq.). There are several varieties (see Pliny, 27:25; 32:22; Galen, *Med. Sinpl. *vin.l 21, 9), of which it is uncertain which is the Egyptian species (Pliny, 13:44; Theophr. *Plant. *4:9: see Gesenius, *Thesaur. *page 944). *SEE FLAG*. Noxious weeds in general seem to be denoted by the phrase "thorns and thistles" (Ge 3:18). *SEE THORN*.

Weed, Bartholomew a Methodist Episcopal minister, was born at Ridgefield (now Danbury), Connecticut, March 6, 1793. He was trained in the Calvinistic faith and became a Baptist in 1809, but joined the Methodist Episcopal Church in the eighteenth year of his age, under the ministry of Rev. Seth Crowell; was licensed to exhort in 1812: obtained local preacher's license in 1815; and joined the Philadelphia Conference in 1817. During his ministry of sixty-four years he filled appointments in Philadelphia, Bridgeton, Trenton, etc., and was four years a presiding elder in the Rock River Conference, from which he was elected delegate to the General Conference of 1844. His last years were spent in the Newark Conference, which, in 1864, gave him a superannuated relation. During the last eleven years of his life he acted as chaplain of Essex County Jail. He died in Newark, N.J., January 5, 1879. Mr. Weed was ardent in his attachment to the doctrines, discipline, and usages of the Methodist Episcopal Church, and bore with cheerfulness a part in the sacrifices and sufferings of her pioneer work. His ministry was characterized by clearness, warmth, and strength. He was a man of simple tastes and manners, of strong convictions and attachments, and of a heroic and magnanimous spirit. Preaching was his loved employment, and it seemed as hard for him to quit it, though in his eighty-sixth year, as it was for him, a few weeks later, to die. See *Minutes of Annual Conferences,* 1879, page 73. (R.V.)

Weed, Henry Rowland, D.D. a Presbyterian minister, was born at Ballston, N.Y., July 30, 1789. He graduated from Union College in 1812, and with the first class of Princeton Theological Seminary in 1815; was ordained pastor at Jamaica, L.I., in 1816; in 1822 went to Albany, N.Y., as pastor of the First Presbyterian Church; in 1830 became agent for the Board of Education; in 1832 pastor of the First Presbyterian Church at Wheeling, Virginia, and died at Philadelphia, Pennsylvania, December 14, 1870. In the councils of the Church he was greatly respected.

Week (שָׁבוּעִ, or שָׁבֻעִ, *shabuia, *from שֶׁבֵע, "seven," lit. a *heptad *of anything, but specifically used for a period of seven days; Sept. ἑβδομάς; Vulg. *septimana), SEE SEVEN*. **1. **The *origin *of this division of time is a matter which has given birth to much speculation. Its antiquity is so great, its observance so wide-spread, and it occupies so important a place in sacred things, that it has been very generally thrown back as far as the creation of man, who, on this supposition, was told from the very first to divide his time on the model of the Creator's order of working and resting. The week and the Sabbath are, if this be so, as old as man himself, and we need not seek for reasons either in the human mind or the facts with which that mind comes in contact, for the adoption of such a division of time. since it is to be referred neither to man's thoughts nor to man's will. A purely theological ground is thus established for the week and for the sacredness of the number seven. They who embrace this view support it by reference to the six days' creation and the Divine rest on the seventh, which they consider to have been made known to man from the very first, and by an appeal to the exceeding prevalence of the hebdomadal division of time from the earliest age-an argument the force of which is considered to be enhanced by the alleged absence of any natural ground for it. *SEE DAY*. To all this, however, it may be objected that we are quite in the dark as to when the record of the six days' creation was made known; that as human language is used and human apprehensions are addressed in that record, so, the week being already known, the perfection of the Divine work and Sabbath .may well have been set forth under this figure, the existing division of time moulding the document, instead of the document giving birth to the division; that, old and wide-spread as is the recognition of that division, it is not universal that the nations which knew not of it were too important to allow the argument from its prevalency to stand; and that, so far from its being without ground in nature, it is the most obvious and convenient way of dividing the month. Each of these points must now be briefly considered: **(1.) **That the week rests on a theological ground may be cheerfully acknowledged by both sides; but nothing is determined by such acknowledgment as to the original cause of adopting this division of time. The records of creation and the fourth commandment give, no doubt, the ultimate and therefore the deepest ground of the weekly division, but it does not therefore follow that it was not adopted for lower reasons before either was known. Whether the week gave its sacredness to the number seven, or whether the ascendency of that number helped to determine the dimensions of the week, it is impossible to say. The latter fact, the ancient ascendency of the number seven, might rest on divers grounds. The planets, according to the astronomy of those times, were seven in number; so are the notes of the diatonic scale; so also many other things naturally attracting observation. **(2.) **The prevalence of the weekly division was indeed very great, but a nearer approach to universality is required to render it an argument for the view in aid of which it is appealed to. It was adopted by all the Shemitic races, and, in the later period of their history at least, by the Egyptians. On this side of the Atlantic we find it, or a division all but identical with it, among the Peruvians. It also obtains now with the Hindus, but its antiquity among them is matter of question. It is possible that it was introduced into India by the Arabs and Mohammedans. So in China we find it, but whether universally or only among the Buddhists admits of doubt. (See, for both, Priaulx's *Quaestiones Hosaiae, *a work with many of the results of which we may be well expected to quarrel, but which deserves, in respect not only of curious learning, but of the vigorous and valuable thought with which it is impregnated, to be far more known than it is.) On the other hand, there is no reason for thinking the week known till a late period either to Greeks or Romans. **(3.) **So far from the week being a division of time without ground in nature, there was much to recommend its adoption. Where the days were named from planetary deities, as among first the Assyrians and Chaldees, and then the Egyptians, there of course each period of seven days would constitute a whole, and that whole might come to be recognized by nations that disregarded or rejected the practice which had shaped and determined it. But, further, the week is a most natural and nearly an exact quadripartition of the month, so that the quarters of the moon may easily have suggested it. **(4.) **Even if it were proved that the planetary week of the Egyptians, as sketched by Dion Cassius *(Hist. Rom. *37:18), existed at or before the time of the Exode, the children of Israel did not copy that. Their week was simply determined by the Sabbath; and there is no evidence of any other day, with them, having either had a name assigned to it, or any particular associations bound up with it. The days seem to have been distinguished merely by the ordinal numerals, counted from the Sabbath. **2. ***History among the Hebrews*. — Whatever controversies exist respecting the origin of the week, there can be none about the great antiquity, on particular occasions at least, among the Shemitic races, of measuring time by a period of seven days. This has been thought to be implied in the phrase respecting the sacrifices of Cain and Abel (Ge 4:3), in process of time," literally "at the end of days." It is to be traced in the narrative of the subsidence of the Flood (Ge 8:10), "and he stayed yet other seven days;'' and we find it recognised by the Syrian Laban (Ge 29:27), "fulfil her week." It is needless to say that this division of time is a marked feature of the Mosaic law, and one into which the whole year was parted, the Sabbath sufficiently showing that. The week of seven days was also made the key to a scale of seven, running through the sabbatical years up to that of jubilee. We have seen in Ge 29:27 that it was known to the ancient Syrians, and the injunction to Jacob, "fulfil her week," indicates that it was in use as a fixed term for great festive celebrations. The most probable exposition of the passage is that Laban tells Jacob to fulfill Leah's *week, *the proper period of the nuptial festivities in connection with his marriage to her, and then he may have Rachel also (comp. Judges 14). So, too, for funeral observance, as in the case of the obsequies of Jacob, Joseph "made a mourning for his father seven days" (Ge 1:10). But neither of these instances, any more than Noah's procedure in the ark, goes further than showing the custom of observing a term of seven days for any observance of importance. Nor does it prove that the whole year, or the whole month, was thus divided at all times, and without regard to remarkable events. In Exodus, of course, the week comes into very distinct manifestation. Two of the great feasts — the Passover and the Feast of Tabernacles — are prolonged for seven days after that of their initiation (Ex 12:15,20, etc.), a custom which remains in the Christian Church, in the rituals of which the remembrances and topics of the great festivals are prolonged till what is technically called the *octave. *Although the Feast of Pentecost lasted but one day, yet the time for its observance was to be counted by weeks from the Passover, whence one of its titles, "the Feast of Weeks." The division by seven was, as we have seen, expanded so as to make the seventh month and the seventh year sabbatical. To whatever extent the laws enforcing this may have been neglected before the Captivity, their effect, when studied, must have been to render the words שבוע, ἑβδομάς, *week, *capable of meaning a seven of years almost as naturally as a seven of days. Indeed, the generality of the words would have this effect at any rate. Hence their use to denote the latter in prophecy, more especially in that of Daniel, is not mere arbitrary symbolism, but the employment of a not unfamiliar and easily understood language. This is not the place to discuss schemes of prophetic interpretation, nor do we propose giving our opinion of any such, but it is connected with our subject to remark that, whatever be the merits of that which in Daniel and the Apocalypse understands a year by a day, it cannot be set aside as forced and unnatural. Whether days were or were not intended to be thus understood in the places in question, their being so would have been a congruous, and we may say logical, attendant on the scheme which counts weeks of years, and both would have been a natural computation to minds familiar and occupied with the law of the sabbatical year. *SEE DAY*. **3. ***Christian Observances*. — In the New Test., we of course find such clear recognition of and familiarity with the week as need scarcely be dwelt on. Sacred as the division was, and stamped deep on the minds and customs of God's people, it now received additional solemnity from our Lord's last earthly Passover gathering up his work of life into a week. Hence the Christian Church, from the very first, was familiar with the week. Paul's language (1Co 16:2, κατὰ μίαν σαββάτων) shows this. We cannot conclude from it that such a division of time was: observed by the inhabitants of Corinth generally; for they to whom he was writing, though doubtless the majority of them were Gentiles. yet knew the Lord's day, and most probably the Jewish Sabbath. But though we can infer no more than this from the place in question, it is clear that if not by this time, yet very soon after, the whole Roman world had adopted the hebdomadal division. Dion Cassius, who wrote in the 2d century, speaks of it as both universal and recent in his time. He represents it as coming from Egypt, and gives two schemes, by one or other of which he considers that the planetary names of the different days were fixed (Dion Cassiuis, 27:18). Those names, or corresponding ones, have perpetuated themselves over Christendom, though no associations of any kind are now connected with them, except in so far as the whimsical conscience of some has quarrelled with their Pagan origin, and led to an attempt at their disuse. It would be interesting, though foreign to our present purpose, to inquire into the origin of this planetary week. A deeply learned paper in the *Philological Museum, *by the late archdeacon Hare, gives the credit of its invention to the Chaldees. Dion Cassius was, however, pretty sure to have been right in tracing its adoption by the Roman world to an Egyptian origin. It is very striking to reflect that while Christendom was in its cradle, the law by which she was to divide her time came, without -collusion with her, into universal observance, thus making things ready for her to impose on mankind that week on which all Christian life has been shaped-that week grounded on no worship of planetary deities, nor dictated by the mere wish to quadripartite the month, but based on the earliest lesson of revelation, and proposing to man his Maker's model as that whereby to regulate his working and his rest that week which once indeed in modern times it has been attempted to abolish, because it was attempted to abolish the whole Christian faith, but which has kept, as we are sure it ever will keep, its ground, being bound up with that other and sharing therefore in that other's invincibility and perpetuity. *SEE TIME*.

Week, The Great, is the name of the week following Palm Sunday. *SEE LENT*.

Weeks, Feast Of *SEE PENTECOST*.

Weeks, John Willis, D.D. a colonial bishop of the Church of England, died March 25, 1857, having just returned to Sierra Leone, of which he was bishop, on the 17th of that month, after visiting the stations of the Yarriba Mission. His consecration to this see occurred in 1855. See *Amer. Quar. Church Rev. *1857, page 471.

Weeks, Seventy *SEE SEVENTY WEEKS*.

Weeks, William Raymond, D.D. a Presbyterian divine, was born at Brooklyn, Connecticut, August 6, 1783. He graduated at the College of New Jersey in 1809; studied theology at the Andover Theological Seminary; was licensed to preach by the Association in Vermont, and was ordained and installed by the Columbia Presbytery as pastor of the church in Plattsburg, N.Y., in February 1812. He resigned this charge in 1814, and was occupied in supplying different churches and teaching until 1832, when be became pastor of the Fourth Presbyterian Church in Newark. N.J., where he continued to perform the double duty of preaching and teaching a school until 1846, when, on account of declining health, he had to give up both. He died June 27, 1848. Dr. Weeks had a mind of more than ordinary activity and independence; the classics and the Hebrew language were the studies of his life, and in these departments few have attained to greater accuracy of scholarship. He published, *Nine Sermons on the Decrees and Agency of God *(1813, three editions): — *Scripture Catechism *(1813, two editions): — *Pilgrim's Progress in the Nineteenth Century *(1849, 12mo, posthumous):also single *Sermons, Letters, *and a series of *Short Tracts. *See Sprague, *Annals of the Amer. Pulpit, *4:473; Allibone, *Dict. of Brit. and Amer. Authors, *s.v.

Weepers (προσκλαίοντες, *fentes*), the class who lay in the porch weeping and beseeching the 'prayers of all who entered. — Walcott, *Sacred Archaeol. *s.v.

Weeping (בּכַי, κλαίω). The ancient Hebrews Wept and made their troubles to appear openly, in mourning and affliction; they were not of opinion that courage and greatness of soul consisted in seeming to be insensible in adversity, or in restraining their tears. It was even looked upon as a great disrespect for any one not to be bewailed at his funeral. Job says of the wicked man, "His widow shall not weep" (Job 27:15). The Psalmist, speaking of the death of Hophni and Phinehas, says, " Their priests fell by the sword, and their widows made no lamentation" (Ps 73:28). God forbids Ezekiel to weep or to express any sorrow for the death of his wife, to show that the Jews should be reduced to so great calamities that they should not have the liberty even to mourn or bewail themselves (Eze 24:16). *SEE MOURNING TEARS*.

Wegelin, Josua a Lutheran theologian of Germany, was born January 11, 1604, at Augsburg. He studied at Tubingen, and was appointed in 1627 deacon in his native place. In 1629, when, at the command of the emperor Ferdinand III, the evangelical churches were closed and divine service was prohibited, Wegelin had to leave the city with the other evangelical ministers. He returned again in 1632, after Gustavus Adolphus had entered the city, to leave it again in 1635. He went to Presburg, in Hungary, where he died, September 14, 1640. For the benefit of his members in Augsburg, he composed *Augsburger Betbuchlein *(2d ed. Nuremb. 1648), and *Hand-, Land- und Standbichlein *(ibid. 1637). After his death, his ascetical writings were published under the title *Gebete und Lieder *(ibid. 1660). One of his hymns, *Auf Christi Himmelfahrt allein, *has also been translated into English. "Since Christ has gone to heav'n, his home," in the *Choral BookfoJr England, *No. 64. See Hartmann; *Wurtembergisches Magisterbuch, *15th series; Koch, *Gesch. d. deutschen Kirchenliedes,* 3:169 sq. (B.P.)

Wegelin, Thomas a Protestant divine of Germany, was born at Augsburg, December 21, 1577. At the Ratisbon Colloquy he acted as amanuensis of the Protestant theologians. He died as professor of theology and president of the church- convent at Strasburg, March 16, 1629. He wrote, *Dissert. II de Scripture* *Sacrae Auctoritate, Linguis et Versionibus: *— *Hgyponema Theoloicum de Hymno Trisagio*: — *Praelectiones im Pentateuchum: *— *De Christo: *— *De Majestate Christi: *— *De Indulgentiis: *— *De Resurrectione Mortuorum, *etc. See Serpilius, *Epitaphia Theologorum; *Witte, *Memoriae Theologorum; *Jocher, *Allgemeines Gelehrten-Lex. *s.v. (B.P.)

Weger, Laurentius a German philologist, was born December 30, 1653, at Konigsberg. He prosecuted his studies at his native place and Leipsic, and was appointed, in 1679, professor of Oriental languages in his native city, where he died, May 21, 1715. He wrote, *Dissert. de Verbo Dei Occasione Phraseos Chaldaicae *מימרא דיי: — *De Osculatione Alanus Idololatrica ex Job *31:26, etc. He also wrote on Ps 22; Ho 3:4; Eze 8:17. See Arnold, *Hist. der Konigsbergischen Universitat; *Jocher, *Allgemeines Gelehrten-Lex. *s.v.; Furst, *Bibl. Jud. *3:497. (B.P.)

Wegleiter, Christoph a Lutheran theologian of Germany, was born April 22, 1659, at Nuremberg. He studied at Altdorf and other universities. In 1688 he was appointed professor of theology and preacher at Altdorf, where he died, August 16, 1706. Besides some dissertations, he is also the author of sermons and hymns. See *Programma Funebre in Obitum Dr. Wegleiteri *(Altdorf, 1706); Zeltneri *Vitae Theol. Altorphin. *(1720), page 435 sq.; Jocher, *Allgemeines Gelehrten-Lex. *s.v.; Koch, *Gesch. des deutschen Kirchenliedes, *3:502 sq. (B.P.)

Wegner, Gottfried a Protestant theologian of Germany, was born at Oels, March 18, 1644, and died June 14, 1709, as doctor and professor of theology, and court preacher at Konigsberg. He is the author of, *Dissert. Hist.-theol. de Sabbatho Christianorum Judaico *(Konigsb. 1702): — *Disput. Histor. Ecclesiast. de Alba Veste Baptiztorum *(ibid. 1700, 1734): — *Horolgium Hebraeum cum Isagoge *(Frankf. 1678): — *Programmad de Computo Ecclesiastico et Accentuatione Hebrace *(ibid. 1680), reprinted in *Syntagma Disputationum Francofurtensium *(ibid. 1700): — *Specimen Analysis Hebr. de Vearbo *ברא (ibid. 1670). See Winer, *Handb. der theol. Lit. *1:617, 631 , Furst, *Bibl. Jud. *3:497; Steinschneider, *Bibliog. Handbuch, *No. 2130. (B.P.)

Wegscheider, Julius August Ludwig the foremost systematic theologian of rationalism, was born in 1771 at Kübbelingen, in Brunswick. In 1791 he was in the University of Helmstaidt, where Henke then occupied the theological chair, and in 1795 he became tutor in the family of a prominent merchant of Hamburg. He gave ten years to this service. His leisure time was devoted to the study of Kant's philosophy, the fruit of which appeared in 1797 in *Ethices Stoicorum, cum Principiis Ethicis a Kantio Propositis Comparata, *and in a *Versuch d. Hallotsize d. philosoph. Religionsleare in Predigten darustellen. *In 1804, he added to these a treatise *Ueber die Trenlung der Moral von der Religion. *In 1805 he obtained a tutorship in the University of Göttingen, and in the following work came more prominently before the public by the issue of his *Einleitung in das l'angelieu Johannis. *He was thereupon called to a professorship in the Hessian University of Kintell, and afterwards on the absorption of Rinten was transferred to Halle. Here he became exceedingly popular with students, who thronged his lecture- rooms, and he added to his fame by the publication of his *Institiones Theologiae Dogmatic. *His popularity continued until the *Denunciation of the Evangelical Kirchenzeitung, *as it was called, in 1830, when he was, together with his colleague Gesenius, cited before a committee of examination to defend himself against complaints respecting his teachings in the lecture-room. The intervention of political events deprived the examination of such importance as it might have possessed for him, but his influence was nevertheless irrevocably broken. Ullmann came to reinforce Tholuck in 1829, Julius Müller ten years afterwards; and the orthodox tendency grew ill every direction. Many of the polemical blows aimed by Hase against Rohr in 1834 took effect on Wegscheider also. As his reputation declined, students no longer found it possible to endure the tediousness and monotonous delivery of his lectures, and but few of them continued to sit at his feet after 1840. He died in February, 1849.. The scientific value of his *Institutiones, *the great systematic theology of rationalism, owes but little of its character to Wegscheider. Its thoughts are borrowed, usually from Henke's *Lineamlenta *and Ammon's *Suma, *and, in many instances, in the exact words of those books. It abounds in half- completed ideas and unreconciled differences, as it does scarcely any other theological work. Its true character was shown up for the first time by Hase in his *Antiror *(1837). See also Steiger, *Kritik des Rationalisnmus in Wegscheider's Dogmatik *(1830) and Herzog, *Real-Encyclop. *s.v.

Wegswin in Norse mythology, is one of the streams of Hel, flowing through Niflheim.

Weichselzopf in German mythology, is a name given to a certain disease which was thought to be derived from the river Weichsel, because this sickness was supposed to be common in Poland. It is, however, now quite certain that the name really is *Vichtelzopf; *taken from the superstitious idea of Wichtel- small, domestic, elf like spirits that, doubtless, in many cases are beneficial to men, yet, when teased or tantalized, are angry and evil-minded; and, besides doing other mischief, they are said to interlace the hairs of the head into inextricable plats and knots. —Vollmer, *Worterb. d. Mythol. *s.v.

Weickhmann, Joachim Samuel a Lutheran theologian of Germany, was born May 1, 1714, at Dantzic. From 1735 to 1739 he studied at Leipsic, and his dissertation, published in 1739, *De Fontibus Veritatis Sacrae in Rivulis Profanis Sparsae ad Lactant. Lib. VII, Cap. *7, gave him the privilege of lecturing on philosophy. In 1740, having presented another dissertation, *De Platonica Animornum Immortalitatea *he was appointed adjunct to the philosophical faculty. Three years later he was made professor extraordinary, and in 1744 professor in ordinary of theology, his dissertation for this occasion having been *De Theologis Tridentinis, alia Loquentibus, alia Sentientibus. *Shortly afterwards he was made doctor of theology, and died Oct. 18, 1774. Besides the writings already mentioned, he published, *De Christo in A Morte Gloriosissimo *(Vitebergae, 1755): — *De Discrimine Gratic Divine sine Iferito contra Merituwn *(ibid. 1757): — *Jobus, Resurrectionis non Typus, sed Professor *(ibid. 1759). His other writings are enumerated in Fürst, *Bibl. Jud. *3, 497; Doring, *Die Gelehrten Theologen Deutschlands, 4*:672 sq. (B. P.)

Weidelbot is a priest of the Wends in Pomerania and Rigen, the next to Griwe.

Weidman, Paul a Reformed (Dutch) minister, was born in 1788. He graduated at Union College in. 1818, at New Brunswick Theological Seminary in 1820, and was licensed by the Classis of New Brunswick the same year; was pastor at Schoharie, N. Y., 1820-36; at Manheim, 1837-41, and again, 1841-50. He died in 1852. Sec Corwin, *Manual of the Ref. Church in America, *p. 543.

Weidner, Johann Joachim a Lutheran theologian of Germany, was born Aug. 11, 1672, at Rostock. He studied at different universities, and in 1699 he was appointed deacon at St. Mary's in his native place. In 1706 he received the degree of D.D., in 1716 was appointed professor of theology, and in 1721 senior of the theological faculty, and died Oct. 17, 1732. He was a voluminous writer. Of his works we mention: *Disputt. IX contra Reformatos, quod non Conveniunt cuem Lutheranis in Plurimis Articulis Fidei*: — *Dissertationes Tres de Gratia Dei Universali non Particulari*: — *Christus ex Bibliis *ὁμοούσιος: — *De Formta S. Caence in Consecratione et cum eadem Conjuncta Sacramental Manducatione et Bibitione*: — *Miraculum Murorum Hierichuntis Cadentium: Christus Resurgens Victor, *etc. See Seelen, *Athenae Lubecenses; Jocher, Allgemeines Gelehrten-Lexikon, *s.v. (B. P.)

Weidner, Paul a Jewish convert of Carinthia who joined the Christian Church in 1588, was professor of Hebrew at the Vienna University, and was appointed by imperial permission to preach occasionally to the Jews. He wrote *Loca Praecipua Fidei Christianae Collecta et Explicata *(Vienna, 1559; 2nd ed. 1562, with *Epistola Hebr. ad R. Jehudam, Venet. Habitantem, cum Ves- sione Latina*)*. *See Kalkar, *Israel und die Kirche, p. *90; Delitzsch, *Wissenschalt, Kunst, Judenthum, *p. 139, 290; Wolf, *Bibl. Hebr. *1, 964; Jocher, *Allgeneines Gelehrten-Lexikon, *s.v.; Fürst, *Bibl. Jud. *3, 498; Bayle, *Dictionnaire Historique et Critique. *(B. P.)

Weigel, Christopher a German engraver, was born at Redwitz, in Bohemia, in 1654. After visiting various German cities, he settled in Nuremberg, where he died in 1725. His principal work was a set of Bible plates engraved from his own designs, entitled *Sacra Scriptuat Loquens in Imaginibus, *etc., published in 1690. They were executed with the graver. He is also said to have engraved in mezzotinto and to have carried on an extensive commerce in prints. See Spooner, *Biog. Hist. of the Fine Arts, *s.v.

Weigel, Valentine a mystic of the 16th century, was born in 1533 at Hayn, in Misnia, where his father was then pastor. He studied at Leipsic and Wittenberg from 1554 to 1567; he was ordained pastor of Zschoppau, in the diocese of Chemitz, Nov. 16, 1567, by Paul Eber (q.v.). He remained in that position till he died, June 10, 1588. He was married, but remained childless. He was beloved by his parishioners, who were not capable of discovering his heterodox views, more especially as he did not publish them to the world, and contented himself with privately elaborating them. He was not wholly successful, however, in preventing reports of his unsound opinions from being circulated, according to which he was tainted with Osiandrian and Schwenkfeldian errors. His cantor, Weikert, collected a band of mystical adepts; who undertook the multiplication, and subsequently the publication, of Weigel's works; and who issued them at Halle, Magdeburg, and elsewhere, in 1612, and afterwards in repeated editions. It is possible that interpolations of foreign matter into these writings took place, as the editors assumed pseudonymous names. The sum and substance of Weigel's theorizing may be comprehended in the words of his epitaph at Zschoppan (see Arnold, *Kichen u. Ketzerhistorie.* 2, 17, 17), "O man, learn to know thyself and God; this is sufficient for thee!" His argumentation proceeds within the range of the subjective consciousness, objective proofs being regarded by him as the demonstration of a bondage to the letter, which is opposed to all true spiritual wisdom. He teaches that man is a microcosm, which embodies within itself the potentiality of salvation equally with other elements. Nature and grace are not in contrast with each other, even in an ethical sense, but are simply different degrees of the same state. Man is furthermore a threefold principle-his body being taken from the *limus terra, *his soul from the stellar spirit or firmament, and his spirit from the *spiraculum vitae *in God. This spirit is also the Holy Divine Spirit; or, more strongly expressed, man comprehends in himself by nature not only the world, but also God and Christ. Man is consequently both a microtheos and a microcosms, and constitutes the point at which the world, which emanated from God, returns to God. Weigel's pantheism is undeniable. The idea of emanation appears in his cosmology, and the thoughts of eternity and time, the invisible and the visible, are everywhere regarded by him as correlated, so that none of them can exist without its counterpart. The: creature is considered essential to the unfolding of the divine nature. The personality of the Son and the Holy Spirit is not necessary to the immanent being of God but originates in connection with the emanation of the world from God. The Son is the center in which God and the creature come together. Through him God becomes corporeal and temporal. It will be noticed that this does not effect the emanation of the creature from God, but is a mere impossible reduction of the divine and the eternal to the measure of time and sense; nor does Weigel anywhere succeed in achieving the completeness essential to the consistency of his system which the establishing of a distinct creature-nature would involve. Angels were created by the word of God, and in them the invisible world; but when Lucifer fell, God desired to have man, and therefore created the earth. Yet man is called the eye, ear, foot, hand, instrument of God, through which everything must be recognized and wrought; and it is said that this could not have come to pass had Adam remained in Paradise. In brief, all externality is but a reflex of the internal, and an idealism exists in which the distinction between the world and God is altogether subjective, and Whose result is that man lacks personality. All effect is the result of the divine action, and yet the human will is said to be unnecessitated in the fall into sin a contradiction — which Weigel nowhere explains. Sin is not a substance, but an accident assumed by the will, though it may be considered a substance in view of its effect on human nature, which involves the loss to man of his whole body being equivalent to all that is objective. Original sin is a necessary condition of the creature nature, which involves the departure of man from Eden, that he may till the soil and learn to know himself. Redemption consequently has no objective signification. Christ and the new life exist naturally in man. The kingdom of God is so in man that all the potencies of salvation exist in him, and it is actualized by the attainment of the soul to a knowledge of itself, and thereby to a knowledge of the Eternal and of God. The key to the whole of Weigel's system is his postulated opposition between the internal, which is the divine in man, and the external, which is the product of the interval. The Scriptures, as the outward letter, are depreciated and accounted incapable of revealing eternal life, which, according to Weigel is made known by the subjective spirit alone; and yet they are said to be necessary in another direction, because of our blindness and weakness. The duty of man is fulfilled in a simple surrender to the operations of the immanent Christ. It remains to be observed that while, in his opposition to the literalism of the Church, Weigel was at one with the sects of the time of the Reformation, he was utterly at variance with them in his advocacy of a fully developed quietism, and in his denunciation of war, lawsuits, etc., as he was also with the gross materialism which characterized the early Anabaptists in the unqualified intellectualism of his views. His mysticism afforded no aid whatever towards the thorough regeneration of theology. His significance probably extends no further than his influence contributed to the renewal of philosophical methods in theological inquiry, and as he antagonized the supranaturalism then current with his principle that nothing can be true which does not impress itself immediately upon the consciousness as being true. See Arnold, *Kirchen 2. Ketzerhistorie, *2, 17, 17, where a complete list of Weigel's works is given; *Unschuldige Nachrichten, *1115; Hilliger, a dissertation entitled *Fata et Scripta M.V. Weigel, *etc. (Wittenberg, 1721); comp. also Roth, *Nothiger. Unterricht von d. prophet. Weissagungen *(1694), § 24. Arnold has stated Weigel's peculiar tenets in an apologetical way, while Hilliger has furnished a somewhat extended list of his heresies. His importance to philosophy is set forth in Ritter, *Gesch. d. Philophie, 10,* 77-100; Standenmayer, *Philos. d. Christenthunis, *, 72-3 sq.; Carriere, *Philosoph. Weltanschauung d. Reformationszeit, *p. 203-209; further, Walch, *Einl. in d.'Rel. — Streitikeiten, 4*:1024-1066; Planck, *Gesch. d. piaot. Theolgie, *p. 72 sq.; Hagenbach, *Vorles. üb. d. Ref-Gesch. *3, 337 sq.; Dorner, *Christologie, *2, 853; Baur, *Trinitatslehre, *3, 255-260; id. *Versohniungslehre, *p. 463. — Herzog, *Real-Encyklop. s.v.*

Weighing Of Souls is a practice accredited to the Egyptian gods to determine their place in the future world. The heart of the deceased was placed on one side of the scales held by Horus and Anubis, and the god Thoth registered the result of the weighing. Upon this judgment (which was rendered by Osiris and his forty-two deputies) the irrevocable fate of the soul depended. If the deceased was convicted of unpardonable faults, he became the prey of an infernal monster, with the head of a hippopotamus, and was beheaded by Horns and by Smu, one of the, forms of Set, upon the *nemma *or infernal scaffold. The most wicked were punished with final annihilation. See Lenormant, *Chaldaean Magic, *p. 86. *SEE WEIGHT*.

Weight (אֶבֶן *eben, *De 22:24; De 15:15; 2Sa 14:26; Pr 11:1; Pr 16:11; Pr 10:10; Mic 6:11; a *stone, *as elsewhere rendered; usually מַשׁקָל, *mishkal *[once מַשׁפל , *manishkol, *Eze 4:11], from שָׁקִל, *to weigh*; פֶּלֶס*, peles, *Pr 16:11; "scales," Isa 40:12, a *balance*; ὄγκος, Heb 12:1, a *mass*; βάρος*, *2Co 4:17, elsewhere burden"). It is evident from one of these names (*eben*) that stones were used in the most ancient times among the Hebrews for weights, as they were also among many other nations; and from another *(mishkal*)*, *that of their moneys weights and terms, the shekel was that in most common use, and the standard by which others were regulated. In later times weights were made of lead (Zec 5:6). These weights were carried in a bag (De 25:13; Pr 16:11) suspended from the girdle (Chardin, *Voy. *3, 422), and were very early made the vehicles of fraud. The habit of carrying two sets of weights is denounced in De 25:13 and Pr 20:10, and the necessity of observing strict honesty in the matter is insisted upon in several precepts of the law (Le 19:36; De 25:13). But the custom lived on, and remained in full force to the days of Micah (Mic 6:11), and even to those of Zechariah, Who appears (ch. 5) to pronounce a judgment against fraud of a similar kind. *SEE BAG*. Between ancient weights and money there was a very intimate connection. All Greek money was originally a certain weight of silver, and a similar rule probably held with the money of other nations. Hence, perhaps, the best mode of ascertaining an ancient weight is by weighing a good coin of the same denomination. When this is ascertained, we can form a just opinion of the other weights in the scale from their relative proportions. Gold, even as late as the time of David was not used as a standard of value, but was considered merely as a very precious article of commerce, and was weighed like other articles. In Oriental countries, as far back as the time of Abraham, the value of goods was estimated at a certain quantity of silver, the purity of which was taken into account by the merchant (Ge 23:16). But there is no trace of stamped silver or coin previous to the Captivity. Nor, indeed, was it at that early period divided into pieces of a certain size. It was commonly weighed out in balances, though its weight was sometimes ascertained by means of an instrument of weighing answering to our steelyards. *SEE SCALE*. By means of the balance the Hebrews appear to have been able to weigh with considerable delicacy, and — for this purpose they had weights of extreme minuteness, which are called metaphorically n. "the small dust of the balance" (Isa 40:15). The "little grain" (οπή) of their balance in Wisd. 11:22 is the, small weight which causes the scale to turn. In this passage, as, in 2 Macc. 9:8, the Greek word πλάστιγξ, rendered "balance," was originally applied to the scale-pan alone. *SEE BALANCE*. The balance in this form was known at a very early period. It is found on the Egyptian monuments as early as the time of Joseph, and we find allusions to its use in the story of the purchase of the cave of Machpelah (Ge 23:16) by Abraham. Before coinage was introduced, it was of necessity employed in all transactions in which the valuable metals were the mediums of exchange (43:21; Ex 22:17; 1Ki 20:39; Es 3:9; Isa 46:6; Jer 32:10, etc.). *SEE MONEY*. The shekel, the half-shekel, the talent, are not only denominations of moneys, of certain values, in gold and silver, but also of certain weights. The earliest weight to which reference is made is the a קשַׂיטָה, *kesitadh *(*Genesis *33:19 Jos 24:32; Job 42:11), which in the margin of our version-is in two passages rendered "lambs," while in the text it is "piece of money." It may have derived its name from being in the shape of a lamb. *SEE SHEEP*. A number of small statues, of a crouching lion in bronze, forming a series of various dimensions, from one inch to twelve in length, found at Nimruld, and now in the British Museum, appear to have been Assyrian weights. On the tombs at Thebes are representations of weights having the form of stags, sheep, gazelles, etc. There are also among the Egyptian antiquities some Coptic weights of great antiquity, but not antecedent to the Christian era. They are circular, and have grooves or channels cut in them. See *The Weight of *the *Sanctuary, *or Weight of the Temple (Ex 30:13,24; Le 5:15; Nu 3:50; Nu 7:19; Nu 18:16, etc.) was probably the standard weight, preserved in some apartment of the Temple, and *into *a different weight from the common shekel (1Ch 23:29); for though Moses appoints that all things valued by their price in silver should be rated by the weight of the sanctuary (Le 27:25), he makes no difference between this shekel of twenty oboli, or twenty gerahs, and the common shekel. Ezekiel (Eze 45:12), speaking of the ordinary weights and measures used in traffic among the Jews, say-s that the shekel weighed twenty oboli, or gerahs; it was therefore equal to the weight of the sanctuary. Neither. Josephus nor Philonor Jerome, nor any ancient author, speaks of a distinction between the weights of the Temple and those "in common use. Besides, the custom of preserving the standards of weights and measures in temples is not peculiar to the Hebrews. The Egyptians, as Clemens Alexandrinus informs us, had an officer in the college of priests whose business it was to examine all sorts of measures and to take care of the originals; the Romans had the same custom (Fannius, *De Amphora*); and the emperor Justinian decreed that standards of weights and measures should be kept in Christian churches. The Jews do not seem to have had any officers whose especial duty it was to superintend weighing transactions like the kabbaneh, or public weighers of Egypt, the Greek ζυγόσταται (Artemnitl. 2, 37), or Latin *libripendes *(Pliny, 33:3); but care was always taken that the money used should be of full weight (Ge 43:21). For the estimation of Hebrew weights, *SEE METEROLOGY*. The expression in Da 5:27, "thou art weighed in the balances, and art found wanting," has been supposed to be illustrated by the custom of weighing the Great Mogul on his birthday in the presence of his chief grandees. The ceremony is ascribed in a passage from-Sir Thomas Roe's *Voyage in India, *quoted in Taylor's Calmet, *Frag. *186: "The scales in which he was thus weighed were, plated with gold, and so the beam on. which they hung by great chains, made likewise of that most precious metal. The king, sitting in one of them, was weighed first against silver coin, which immediately after was distributed among the poor; then was he weighed against gold; after that against jewels (as they say); but I observed (being there present with my lord ambassador) that he was weighed against three several things, laid in, silken bags, on the contrary scale.... By his weight (*of *which his physicians yearly keep an exact account) they presume to guess of the present state of his body; of which they speak flatteringly, however they think it to be." It appears, however, from a consideration of the other metaphorical expressions in the same passage of Daniel that the weighing in balances is simply a figure, and may or may not have reference to such a custom as that above-described. Many examples of the use of the same figure of speech among Orientals are given in Roberts's *Oriental Illustrations, *p. 502. The allusion, however; maybe of a far more solemn character. The Egyptians entertained the belief that the actions of the dead were solemnly weighed in balances before Osiris, and that the condition of the departed was determined according to the preponderance of good or evil. Such judgment scenes are very frequently represented in the paintings and papyri of ancient Egypt, and one of them (given on the following page) we have copied as a suitable illustration of the present subject. One of these scenes, as represented on the walls of a small temple at Deir-el- Medlneh, has been so well explained by Mr. Wilkinson that we shall avail ourselves of his description; for although that to which it refers is somewhat different from the one which we have engraved, his account affords an adequate elucidation of all that ours contains: "Osiris, seated on his throne, awaits the arrival of those souls that are ushered into Amenti. The four genii stand before him on a lotus-blossom [ours has the lotus without the genii], the female Cerberus sits behind them, and Harpocrates of the crook of Osiris. Thoth, the god of letters, arrives in the presence of Osiris, bearing in his hand a tablet, on which the actions of the deceased are noted down, while Horus and Aroeris are employed in Weighing the good deeds of the judged against the ostrich feather, the symbol of truth and justice. A cynocephalus, the emblem of truth, is seated on the top of the balance. At length arrives the deceased, who appears between two figures of the goddess, and bears in his hand the symbol of truth, indicating his meritorious actions, and his fitness for admission to the presence of Osiris" (Kitto, *Pict. Bible. *note *ad loc.*)*.* A *weight of glory, *of which Paul speaks (2Co 4:17), is opposed to the lightness of the evils of this life. The troubles now endure are really of no more weight than a feather, or of no weight at all, if compared to the weight or intenseness of that glory which shall be hereafter a compensation for them. In addition to this, it is probable the apostle had in view the double meaning of the Hebrew word כָּבוֹד *kabod, *which signifies not only *weight, *but *glory*; that is splendor is in this world the lightest thing in nature; but in the other world it may be real, at once substantial and radiant.

Weihenmayer, Johann Heinrich a Lutheran theologian of Germany, was born at Ulm, Aug. 4, 1637.. He studied at Jena, was appointed deacon in 1662 at Leipheim, and pastor at Altheim in 1681. In 1687 he, was called to Ulm, where he died, May 29, 1706. He left a great many writings, mostly of an ascetical nature, which are given in Pipping, *Memoire Theologoruni*; Serpilius, *Epitaphia Theoloorunvm*; Jocher, *Allgemeines. Gelehrten-Lex. *s.v. (B. P.)

Weikel, John H. a German Reformed minister, was pastor of Boehm's and some other churches in Montgomery County, Pa., from 1776 to 1781, but his loyalty to the American cause during the Revolution finally led to his resignation on account of dissatisfaction among his parishioners. Nothing seems to be known of him after the war. See Harbaugh, *Fathers of the Germ. Ref. Church, *2, 400.

Weil, Jakob a Jewish teacher of German, was born in 1792 at Frankfort, where he died, Nov. 19, 1864. He wrote and spoke for the emancipation of his coreligionists. He published, *Fragmente aus dem Talmud und den Rabbinen *(Frank kt. 111-12): *— Dcasjunge Detschland und die Judenz *(ibid. 1836): — *Die erste sdchsische Kammer und die Juden *(Hanau, 1837): *— Wagener. Stahl, die Juden und tie protestanstischen Dissidenten *(Frankf. 1857)*. — Die alten Propheten und das Leben Jesu *(ibid. 1864). See Winer, *Handb. der theol. Lit. *1, 526; Fürst, *Bibl. Jud. *3, 499; Kayserling, *Bibliothek jüdischer Katnzelredner, *1, 400 sq. (B. P.)

Weiller, Kajetan von a Roman Catholic theologian of Germany, was born at Munich, Aug. 2, 1762. He studied theology and philosophy in his native place. In 1785 he received holy orders, and in 1799 he was placed in the chair of philosophy and pedagogics. The University of Landshut conferred on him the degree of doctor of philosophy in 1802, while learned societies admitted him to membership. In 1812 he was ennobled by his king, and died June 24, 1826. His writings are, *Ueber die religisse Aufgabe unserer Zeit *(Munich, 1819): — *Das Christenthum in seinem Verhaltnisse zur Wissenschaft *(ibid. *1821*): *— Dera Geist des altesten Katholicismus, als Grundlage fiiu jeden* *spotern *(ibid. 1824): *— Grundriss der Philosophie *(ibid. *1818*): *— Grundlegung der Psychologie *(*ibid. *1818). His orations and minor treatises are collected in his *Kleine Schriften, Schulreden, *etc. (3 vols. 1822-26). See Doring, *Die gelehrten Theologen Deutschlands, 4*:679 sq.; Winer, *Handbuch deri theologischen Literatur, *1, 406, 509, 865; 2, 145. (B. P.)

Weimar Hymn-book was a work prepared by Herder at Weimar in 1778. His plan was to restore the old hymns to their original readings, and introduce as many as possible that were already established in the hearts of the people. He thought it subversive of the highest interests of the Church to alter these compositions to meet the peculiar views of theologians of successive generations, yet he would not pursue his own method of restoration without certain restrictions within the bounds of reason. See Hagenbach, *Hist. of the Church in the 18th and 19th Centuries, *2:53 sq.

Weimar, David a Jewish philologist of Germany who lived in the 17th century, is the author of תורת טעֹמי המקרא *Doctrina Accentuationis Hebr. *(Cizae, 1681; studio Matthew, Lips. 1687 a.o.): *— Hysterium ain Infallibili Accentum Bibl. Ministerio Detectum *(ibid. 1681): — *Solida Demonstratio de Vera Decalogi Divisione *et *Infillibili Duplicis Accent. Principio *(ibid. eod.): *— Usus Accentuationis Bibl. per *25 *Locos Vet. Test. Princmissa ejus *θεοπνευστίας *Denmonstratione *(Jens, 1693 a. o.). See First, *Bibliotheca Judaica *(3, 501 sq.; Steinschneider, *Bibliographisches Handbuch, *s.v. (B. P.)

Weinbrenner, Friedrich an eminent German architect, was born at Carlsruhe in 1766. He was trained as a carpenter and builder, and in 1788 began to travel for improvement, visiting in turn Zurich, Dresdenn, and Berlin, and in 1792 started for Italy. Here he discovered his own want of training and instruction, and entered upon a thorough course of study and research, supporting himself in part by giving instruction in architecture to numerous persons, some strangers of distinction. He returned to Carlsruhe in 1797, where he became inspector of buildings, and soon after erected a synagogue and some private mansions. He removed to Strasburg two years after, but did not find much employment, and in a short time returned to Carlsrnhe in his former capacity. He entertained higher views of his art than his countrymen generally, and did much to diffuse the same sentiment throughout the next generation by his instructions. At Carlsruhe he constructed the Catholic church, Lutheran church, Theatre, Museum, Mint, Hochberg Palace, and other edifices. At Baden he supervised the erection of numerous buildings. He also constructed several churches, mansions, villas, etc., in various parts of Germany. He published a number of works on different branches of architectural studv, viz., *Zeichnungslehre *(1810): — *Optik *(1811 ): — *Perspectivlehre *(1817-24): — *Ueber Form und Schouheit *(1819): — *Ueber architektonische Verzierungen *(1820): — and other works. He died March 1, 1826.

Weinrich, Johann Michael a Protestant theologian of Germany, was born October 12, 1683, at Dettern, in Franconia, and died as court-deacon at Meiningen; March 18, 1727. He wrote, *Kirchen und Schulenstaat des Furstenthums Henneberg alter und mittlerer Zeiten *(Leips. 1720): — *Historische und theologische* *Betrachtungen der merkwurdigen Alterthumer und gelehrten Dinge *(Coburg, 1725): — *Comparatio Poeseos Germanicorum cum illa Hebraeorum Veteri *(printed in *Misc. Lips. *10:76 sq.). See Winer, *Handb. der theol. Lit. *1:803; Furst, *Bibl. Jud. *3:502. (B.P.)

Weinrich, Thomas a Protestant theologian of Germany, who died May 4, 1629, at Leipsic, is the author of, *Examen Synodi Dordracenae de Absoluto Praedestin Decreto*: — *Thronum Christi Regalem ex Psalm *60:8, *Homiliis Explicatum*: — *Controversia de Spiritu S. contra Photinianos: *— Ε᾿ξέτασις *Abominationis Pontificiae. *See Freher, *Theatrum Eruditorum; *Ebert, *Leorinum Eruditum; *Cave, *Hist. Lit. Scriptorum Ecclesiasticorum; *Winer, *Handb. der theol. Lit. *1:445; Jocher, *Allgemeines Gelehrten- Lexikon, *s.v. (B.P).

Weinzierl, Franz Joseph a Roman Catholice theologian of Germany, was born December 24, 1777, at Pfaffenberg, in Bavaria. He studied at Munich and Ratisbon, received holy orders in 1801, and acted as chaplain at Penting for a short time. In 1802 he went to Ratisbon as professor of the gymnasium, where he labored until 1806, when he was appointed cathedral preacher. He died January 1, 1829. He published, *Die Klaggesdnge des Propheten Jeremias nach der Vulgata, in Versen *(Augsburg, 1805): — *Die sieben Busspsalmen in gereimten Versen *(ibid. 1814): — *Die Psalmen nebst den Klageliedern Jeremid und den ubrigen Gesangen der heiligen Schrift in gereimnten Versen *(ibid. 1819; 2d ed. 1823): *Spriiche der Weisheit, aus den heiligen Biuchern in gereimten Versen iibersetzt *(ibid. 1821). See Ddring, *Die pelehrten Theologen Deutschlands, 4:*682 sq.; Furst, *Bibl. Jud. *iii, 502; Winer, *Handb. der theol. Lit. *ii, 113. (B. P.)

Weis, Nicolaus Von a German prelate, was born March 8, 1796, at Schonhof, in the bishopric of Metz. He studied at Mayence, was appointed pastor at Dudenhofen in 1820, and two years later capituilary at Speyer, where he was consecrated as bishop July 10, 1842. He died December 13, 1869. In connection with the bishop of Strasburg, Andreas Rass, he founded the *Catholic, *a very influential paper in Germany, and translated many works into German; thus they translated Butler's *Lives of the Saints *(Mayence, 1821-27, 23 volumes) from the French translation of Godescard; from the latter language they also translated Robelot's work *On the Influence of Luther's Reformation upon Religion, Politics, *etc. (ibid. 1823). See *Literarischer Handweiser fur das katholische Deutschland, *1869, page 550; Winer, *Handbuch der theol. Lit. *1:350, 352, 405, 673, 742, 818, 847; 2:23, 85, 88, 112, 113. (B.P.)

Weise, Georg Andreas a Lutheran minister of Germany, was born December 11, 1737, at Astrakhan, in Rmssia. He went to Halle with his father in 1743, and here lie received, not only his early education, but also his theological instruction, and Franke, Michaelis, Freylinghausen, Baumgarten, and Knapp were his teachers in the university. From 1761 to 1768 he superintended the schools of the Orphan Asylum; in the latter year he was appointed deacon of St. George's, and in 1774 pastor of that church. In 1783 he was called to Magdeburg, where he died, June 16, 1792. He published, *Ueber die Reden des sterbenden Mittlers *(Halle, 1778): — *Reden uber die Weissagung des Jesaias von Christi Leiden und Auferstehung *(ibid. 1780). He also published sermons for the Christian year. See Doring, *Die gelehrten Theologen Deutschlands, *4:684 sq. (B.P.)

Weiser, Daniel, D.D. a German Reformed clergyman, was born at Selinsgrove, Pennsylvania, January 13, 1799. In his youth he learned the trade of a nailsmith in Lewisburg, and in 1814 served four months in the United States army. He began to study for the ministry at Hagerstown, Maryland, in 1819, was licensed in 1823, and ordained in 1824. His first charge embraced three congregations in the vicinity of Selinsgrove, which he extended to eleven. After laboring in this field for ten years, he became pastor at New Goshenhoppen and Great Swamp, in Montgomery County, Pennsylvania, to whom he ministered for thirty years. In 1863 he withdrew from the active ministry, but until the close of his life frequently assisted his son, who succeeded him, and supplied neighboring pulpits. He died December 2, 1875. Dr. Weiser was a hard-working pastor, a close student, and a good preacher. See Harbaugh, *Fathers of the German Ref. Church, *5:146.

Weishaupt, Adam founder of the sect of the IIluminati (q.v.), was born at Ingolstadt, February 6, 1748. He was educated at the seminary of the Jesuits in his native city, but soon quitted it for the university, where he was made doctor in 1768 and in 1772 professor of jurisprudence. In 1775 he displaced the Jesuits in the chair of canon law, and thence forth became their opponent, first by means of a powerful secret society, and afterwards by the establishment of the mystical or enthusiastic sect above named, in whose interest his works (for which see Hoefer, *Nouv. Biog. Generale, *s.v.) were written. In 1785 here signed his professorship, and retired to Gotha, engaged in scientific and social labors, still occupying the honorary position of aulic counsellor. He died there November 18, 1830.

Weismann, Christian Eberhard a Lutheran theologian of Germany, was born September 2, 1677, at Hirschau. He studied at Tubingen, was appointed in 1701 deacon at Calw, and in 1704 court chaplain at Stuttgart, but in 1707 he exchanged his position for that of professor of church history and philosophy at the gymnasium there. Here he published *Einleitung in die Merkwurdigkeiten der Kirchenhistorie N. Testaments zur Befunderung der Erkenntniss des Reichs Gottes, *etc. (1718, 1719, 2 parts). In 1721 he was called as professor of theology to Tubingen, was honored in the same year with the degree of D.D., and succeeded G. Hoffmann as provost of St. George's in 1729. He died May 26, 1747. Besides his *Institutiones Theologicae Exegeticodogmaticae *(1739), he wrote some very fine hymns. See Moser, *Beitrage zu einem Lexico der jetzt lebenden luth. und reform. Theologen *(Zidllichatu, 1740), pages 444-454; Brucker, *Bildersaal heutigen Tages lebender Schriftsteller *(Augsb. 1741); Romner, *Kirchl. Gesch. von Wurtemberg *(1848), page 387-395, 421-423; Koch, *Gesch. des deutschen Kirchenliedes, *5:50 sq.; Winer, *Handbuch der theol. Lit. *1:293, 534, 760. (B.P.)

Weiss (Lat. Weitzius), George Michael a (Dutch) Reformed minister, was a native of the Palatinate of the Rhine, but was licensed and ordained to the Gospel ministry at Heidelberg in 1725. With about four hundred German emigrants, he settled in Pennsylvania in 1726-27, accompanying them by request of his classis as their spiritual teacher. They were aided on their way by the Classis of Amsterdam. In 1731 the colony numbered fifteen thousand souls, who sought here a refuge from oppression. Mr. Weiss settled and founded a Church at Skippach, about twenty-four miles, west of Philadelphia. In 1,728 he asked help for these scattered sheep in the wilderness from his classis of, the Palatinate. But these persecuted "churches under the cross" could only refer them to the Synod of Holland. In 1729-30 he visited Holland with an elder, J. Reif, to solicit money, which was given to a large amount for that day. But Reif stole most of it, only one hundred and thirty- five pounds being recovered. The Classis of Amsterdam sent over ministers and money to sustain these German churches, and thus began that system of missionary labor and supervision out of. which the German Reformed Church has grown up, and which formed a strong and early tie between her and the Reformed Church of Holland. When Weiss returned to America in 1731, he settled among the Germans in New York state, in Schoharie and Dutoihess and Greene counties, at Catskill (now Leeds), Coxsackie etc. Indian depredations obliged in about fourteen years afterwards to return to Pennsylvania. He was a member of the first German ecclesiastical assembly, held in Philadelphia in 1746, and was minister of three German congregations west of Philadelphia about fourteen years. He died at the age of sixty-five. He is represented to have been a fine speaker, speaking Latin as well as he did his native German. His ministry was. entirely a pioneer work, prosecuted under great difficulties and with manifest blessings attendant upon it. See Corwin, *Manual of the Ref. Ch. in America, *pages 262, 263. (W.J.R.T.)

Weiss, Charles a Protestant theologian, was born at Strasburg, December 10, 1812. On publishing his *Richard de Saint-Victor et la Thiologie Mystique, *he was appointed professor of history in the Lycde Bonaparte; and both his *L'Espa.qne Depuis *le *Regne de Philippe 11, *etc. (Paris, 1844, 2 volumes), and his *Histoite des Refugies Protestants de Paris *(1853, 2 volumes) were crowned by the Academy. While preparing a second edition of the last work, Weiss became insane (1864), and spent the rest of his life in an asylum at Vanves, near Paris, where he died in 1881. See Lichtenberger, *Encyclop. des Sciences Religieuses, *s.v. (B.P.)

Weiss, Michael a German divine, contemporary with Luther, was born at Neisse, in Silesia. When the Reformation began, the Bohemian Brethren were among the first to hail it; as early as 1522 they sent messengers to Luther to wish him success and confer with him on questions of Church discipline. One of these was Michael Weiss, who afterwards became pastor of the German branch of the Bohemian Brethren at Landskron and Fulneck, in Bohemia, and for their benefit translated into German the finest of the Bohemian hymns, adding some of his own. Weiss died in 1540. Of his own hymns we mention: *Christus ist erstanden *(Eng. transl. in *Chorale Book for England, *No. 58: Christ the Lord is risen again"): — *Lob sei dem allerhochsten Gott *(Eng. transl. in *Moravian Hymn-book, *No. 24: "To God we render thanks and praise"). (B.P.)

Weiss, Paul a Lutheran theologian of Germany, was born in 1543 at Strelen, in Silesia. In 1568 he was appointed professor of Greek at the Konigsberg University, and in 1581 professor of theology there. In 1589 he was appointed court.preacher, and died January 5, 1612. He wrote, *Disputationes de Peccato Originali ex Jeremiah *17:9: — *De Ecclesia ejusque Signis,* etc. See Witte, *Diarium Biographicum; *Arnold, *Historie der konigsbergischen Universitat; *Jocher, *Allgemeines Gelehrten-Lexikon, *s.v. (B.P.)

Weisse, Christian Hermann a Protestant theologian and philosopher of Germany, was born August 10, 1801, at Leipsic. At first he studied law, but betook himself more and more to the study of Hegelian philosophy, and commenced lecturing in his native place in 1823. In 1828 he was appointed professor of philosophy, but in 1837 he retired to spend his time entirely in literary pursuits. Having thus spent a few years, He again commenced lecturing, and in 1845 he was made professor in ordinary of philosophy, lecturing at the same time as *Privat docent *on theology. He died September 19, 1866, having been honored with the doctorate of divinity in 1838 by the Jena University. At first a follower of Hegel, he soon emancipated himself from that system, as may be seen from his *Ueber den Begriff, die Behandlung und die Quellen der Mythologie *(Leipsic, 1827). Prominent among his works are: — *Die Idee Gottes *(Dresden, 1833): — *Die philosophische Geheimlehre von der* *Unsterblichkeit *(ibid. 1834): — *Grundzuge der Metaphysik *(Hamburg, 1834): — *Die evangel. Geschichte kritisch und philosophisch bearbeitet* (Leipsic, 1838, 2 volumes): — *Ueber die Zukunft der evang. Kirche *(ibid. 1849): — *Philosophische Dogmatik *(1855-62, 3 volumes): — *Christologie Luthers *(ibid. 1855): — *Die Evangelienfrage in ihrem gegenwartigen Studium *(ibid. 1856). After his death were published, *Beitrage zur Kritik der paulin. Briefe *(ibid. 1867): — *Psychologie und Unsterblichkeitslehre *(1869). See Seydel, *Chr. H. Weisse *(Leipsic, 1866); *Theolog. Universal-Lexikon, *s.v.; Zuchold, *Bibl. Theol. *2:1431; Winer, *Handbuch der theol. Lit. *1:412, 472. (B.P.)

Weissel, Georg a Lutheran theologian of Germany, was born in 1590 at Domnau, in Prussia. He was rector at Friedland for three years, and in 1623 became minister of the newly erected Rosengarten Church at Konigsberg. He is said to have quickened the poetic powers of others, and especially of Simon Dach, his junior contemporary. He died August 1, 1635. Weissel is the author of some very fine hymns, which are still used in the German Evangelical Church, e.g. *Macht hoch die Thur, das Thor macht weit *(Eng. transl. in *Lyra Germ. *1:10: "Lift up your heads, ye mighty gates"). See Koch, *Gesch. d. deutschen Kirchenliedes, *3:180 sq. (B.P.)

Weissenbach, Joseph Anton a Roman Catholic divine of Germany, was born October 15, 1734, at Bremgarten, and died April 11, 1801, at Luzerne. He wrote, *Kritisches Verzeichniss der besten Schriften, welche in verschiedenen Sprachen zum Beweis und zur Vertheidigung der Religion herausgekommen *(Basle, 1784): — *De Eloquentia Patrum Libb. XIII *(Augsburg, 1775, 9 volumes). See Winer, *Handbuch der theol. Lit. *1:380, 882. (B.P.)

Weissenborn, Friedrich Ludwig a German theologian, was born April 16, 1816, at Parkentin, in Mecklenburg-Schwerin. He occupied the philosophical chair at Halle, and afterwards at Marburg, where he died, June 4, 1874. He published, *Vorlesungen uber Schleiermachers Dialektik und Dogmatik *(Leipsic, 1847 2 parts): — *Vorlesungen uber Pantheismus und Theismus *(Marburg, 1859). (B.P.)

Weissenborn, Jesaias Friedrich a Lutheran theologian of Germany, was born November 15, 1673, at Smalcald. He studied at Erfurt, in 1700 was appointed pastor of St. Michael's there, was made superintendent in 1722, professor of theology in 1724, and died July 3, 1750. He wrote, *Dissertt. de *εὐδαιμονίᾷ: — *De Sabbathi Obligatione Naturali: *— *Jesus Pontificiorum cum Jesu Lutheranorum Collatus*: — *Detrimentum Fidei et Pietatis e Dogmate Reformatorum de Absoluto Decreto Enatum: *— *De Negatione Resurrectionis Christi Detestanda e Pauli Verbis *1 *Corinthians *15:17, 18: — *De Divinitate Spiritus S. contra Pneumatomachos, *etc. See Moser, *Lexikon jetztlebender Gottesgelehrten; *Neubauer, *Nachricht von jetztlebenden Gottesgelehrten; *Jocher, *Allgenzeines Gelehrten-Lexicon, *s.v. (B.P.)

Weissenborn, Johann a Lutheran theologian of Germany, was born at Siglitz, in Thuringia, November 21, 1644. He studied at Jena, was appointed rector of the Evangelical Lutheran school at Smalcald in 1672, and in 1683 went to Hildesheim as director of the gymnasium there. In 1691 he received a call as pastor to Erfurt, was made doctor of divinity in 1692, and in 1700 followed a call as professor of theology and superintendent to Jena, where he died, April 20 of the same year. He is the author of *Schmalkaldisches kernhaftes Gebetbuch nebst allerhand geistreichen Lebensregeln *(1706; new ed. 1716). See Pipping, *Memor. Theol. Decas IX *(1707); Zeumeri *Vitae Prof: Theol. Jenensium, *page 252; Koch, *Gesch. d. deutschen Kirchenliedes, *5:418 sq. (B.P.)

Weissensee, Philipp Heinrich a Lutheran theologian of Germany, was born February 6, 1673, at Vickberg, in Wurtemberg. He stnudied at Tubingen, was appointed in 1703 teacher at the monastery in Maulbronn, and in 1708 he was called for the same position to Blaubeuren. In 1722 he received the prelacy in the same school, and in 1727 that of Hirschau. In 1740 he was appointed provost and general superintendent at Denklendorf, and died January 6, 1767, as senior of the evangelical church of Wurtemberg. He is the author of some fine hymns which are still in use in Germany, and published in 1718 an edition of Thomas a Kempis's book, *The Imitation of Christ, *in German rhvmes. See Burk, *Der Christenbote, *1847, No. 3, pages 25-28; No. 11, page 130 sq.; No. 16, page 187; No. 25, page 297; Pregizers, *Gottgeh. Poesie *(Tub. 1727), pages 280-285; Koch, *Gesch. d. deutschen Kirchenliedes, *5:79 sq. (B.P.)

Weissmann, Ehereeich a Lutheran theologian of Germany, was born July 15, 1641, at Weyerburg, in Lower Austria. Religious intolerance obliged him to leave his country. He went to Wurtemberg and studied at Tubingen. In 1662 he was appointed pastor at Hirschau; in 1680 special superintendent and pastor atWaiblingen; in 1693 he was called to Stuttgart; was made general superintendent and abbot at Maulbronn in 1711: and died February 23, 1717. He wrote *Rhetorica Sacra, *besides ten vols. on homiletical subjects. See Winer, *Handbuch der theol. Lit. *2:58; Jocher, *Allgemeines Gelehrten- Lexikon, *s.v. (B.P.)