Before discussing the custom in its historical and social relations, it will be well to advert to the soil of thought out of which it sprang, and from which it drew strength and sustenance. Already we have spoken of the heritage of human sentiment. Now there is ample evidence that the indifference to the marriage of widows which marks our time did not obtain always and everywhere. On the contrary, among widely separated races such arrangements evoked deep repugnance, as subversive of the perfect union of man and wife, and clearly also of the civil inferiority of females. The notion that a woman is the property of her husband, joined to a belief in the immortality of the soul, appears to lie at the root of the dislike to second marriages--which, according to this view, imply a degree of freedom approximating to immorality. The culmination of duty and fidelity in life and death is seen in the immolation of Hindu widows. The Manu prescribes no such fiery ordeal, but it states the principles leading to this display of futile heroism: "Let her consecrate her body by living entirely on flowers, roots, and fruits. Let her not, when her lord is deceased, ever pronounce the name of another man. A widow who slights her deceased lord by marrying again brings disgrace on herself here below, and shall be excluded from the seat of her lord." A similar feeling permeated the early Church. "The argument used against the unions," says Professor Donaldson, "was that God made husband and wife one flesh, and one flesh they remained even after the death of one of them. If they were one flesh, how could a second woman be added to them?" He alludes, of course, to the re-marriage of the husband, but the argument, whatever it may be worth, applies equally to both parties. An ancient example of renunciation is afforded by Judith, of whom it is recorded: "She was a widow now three years and six months, and she made herself a private chamber in the upper part of the house, in which she abode shut up with her maids and she wore hair-cloth upon her loins, and fasted all the days of her life, except the Sabbaths and new moons, and the feasts of the house of Israel; and on festival days she came forth in great glory, and she abode in her husband's house a hundred and five years." An order of widows is said to have been founded or confirmed by St. Paul, who fixed the age of admission at sixty. This assertion, one suspects, grew out of a passage in the First Epistle to Timothy, in which the apostle employs language that would, at least, be consonant with such a proceeding: "Honour widows that are widows indeed.... Now she that is a widow indeed and desolate trusteth in God and continueth in supplications and prayers night and day." Simple but very striking is the epitaph inscribed on the wall of the Vatican: OCTAVIAE MATRONAE VIDVAE DEI.