it surpasses some good things in excellence. The evil things are adultery and fornication. Now from these illicit things she is far removed who by a free vow has bound herself, and thus has brought to pass not by the power of law, but by the purpose of love, that for her not even lawful things should be lawful." See DIGAMISTS: CELIBACY.

caught their inspiration from some of the high damesthe Fulvias and Julias-of the expiring Roman republic. The neglect to look at the religious and moral side of marriage is also doing great evil in this country. In fact, a state of things now exists which our fathers hardly dreamed of, and which makes reflecting men tremble for the future. Rash and ill-sorted marriages have always existed; but where divorce laws, so loose as to be opposed to the very idea of marriage, open an

3. But if the apostle Paul could even advise young widows to marry again, must not this be understood as if he thought this the less of two evils, and only nec-easy door to get out of an uncomfortable relation, the essary to save the persons in question from crime? How otherwise can we explain his directions that a bishop, and so also a deacon, must be the husband of one wife? (1 Tim. iii, 2, 12; Titus i, 6). Some have explained these directions as forbidding polygamy--that is, simultaneous polygamy, to speak technically -which would seem to imply that among the private members of the Church at Ephesus and in Crete such plurality of wives was allowed. But the words in 1 Tim. v, 9, where the qualification occurs that the aged widow in question must have been the wife of one man, forbid such an interpretation, for otherwise we should have to suppose that polyandry was practiced. The phrases are exactly of the same form in all the four cases, since in the last-mentioned verse the participle yeyovvia is to be joined to "sixty years" (comp. Luke ii, 42). The sense, then, must be that the bishop, or deacon, or widow had not been married but once. Now this was a special precept suited to the state of life of the times, for in marrying more than once they might have obtained divorce-in their heathenish conditionor have married divorced persons contrary to the law of Christ. Of these irregularities, if they had married but once, there would be less probability.

tendency is that parties will marry with divorce before their eyes, and that, instead of forbearance and patience, they will magnify their present evils, and give to one another only half a heart. In the old times there were few who did not look upon large families as a blessing; at present it is established beyond doubt that a multitude of women, in one part of the country, regard children as an evil to be prevented or avoided, and do actually use the means for such flagitious ends. See INFANTICIDE. Some of these women are communicants in Christian churches, as physicians assert who profess to know. This shows that the very notion of marriage in many minds is a degraded and a corrupting one-that this union is entered into as an honest way of gratifying the lowest desires of human beings, and for no higher purpose. Nor are there wanting representatives of these base views, who practice upon them in their communities and defend them before the world. Who will question that the extreme of ancient asceticism, which gave to the word chastity the sense of rigid abstinence, as we give to the word temperance the same perverted meaning, was infinitely nearer to the Christian standard, in fact to any respectable pagan standard of morals, than feelings which can tolerate such practices? That they can exist and even be common is an alarming sign for the future of our country. The conscience of men and women needs to be enlightened on a point of morals which can hardly be referred to from the pulpit. We ought not to hear Catholics twit the Protestantism of the country with winking at methods of preventing the increase of families. We ought to strike at that extravagance of living and showiness of dress which tempt the less wealthy to such things. We ought to hear from every quarter where the subject can be mentioned that "they who do such things cannot inherit the kingdom of God." (T. D. W.)

IV. Many one-sided and erroneous opinions must arise when marriage is looked at only in one of its aspects or relations. Thus it may be said to exist liberorum quærendorum causâ; but if that is the only side on which we view it, we shall have to say that no marriages ought to be contracted when the woman is past the age of child-bearing. It may be put on the foundation of restraining and moderating those sexual desires which might otherwise imbrute men. But if this were the only reason for marriage, it would be at the best but a necessary evil. It may be said to be instituted for the happiness of the partners in the union; but if this were all, every disappointed man or woman ought to have an opportunity to place his or her affec-i, tions on a new object. It may be said to be in idea the highest religious union, but a Christian wife has never felt it to be right for this reason to leave a husband merely because he is unconverted. We must, then, look at marriage on every side; on its jural, moral, and religious aspects; on its relations to sexual differences; to the birth and education of children; to its use in cementing the State together through the ties of kindred; to the love that will almost of course subsist between the married couple; to the field which it affords for the highest social and spiritual well-being of husband, wife, and family. It ought to be added also, as a point of no small importance, that the jural relations of marriage are determined by the moral convictions of men, and that thus Christianity, by purifying the moral sense, and by giving forth a nobler idea of marriage, has ennobled and strengthened civil law. Those nations have had the best moral habits where the sentiments regarding matrimony and the family were the most pure. Witness the Romans of the earlier ages, to whom divorce was unknown, and among whom the matron was chaste and frugal. The corruption of Roman morals first appeared, according to Horace, in the defilement of married life and the family:

"Fecunda culpæ sæcula nuptias

Primum inquinavere et genus et domos." And so, if our Christianity is destined to decay, the loss will be soon shown in the family relations. Even now a race of women is springing up who seem to have

See Grove, Mor. Phil. ii, 470; Paley, Mor. Phil. vol. chap. viii, p. 339; Leslie, Sermons on Marriage (1702, 8vo); Fordyce, Moral Philos. (1769, 8vo); Delany, Relative Duties (1750, 8vo); Beattie, Elem. Moral Science, vol. ii; Bean, Christian Minister's Advice to a Newmarried Couple (Lond. 1793); Guide to Domestic Happiness; Advantages and Disadvantages of the Married State; Stennett, On Domestic Duties; Jay, Essay on Marriage; Doddridge, Lect. (8vo edit.) i, 225, 234, 265; Ryan, Philosophy of Marriage, in its Social, Moral, and Physical Relations (Lond. 1839, 12mo); Evans, Christian Doctrine of Marriage (Balt., Md., 1860, 8vo); Klee, Die Ehe: eine dogmat.-archæol. Abhandl.; Tradition, ou histoire de l'église sur le sacrement de mariage; tirée des monumens les plus authentiques de chaque siècle tant l'orient que de l'occident (Paris, 1725, 3 vols. 4to); Schaff, Ch. Hist. i, 325 sq.; ii, 111 sq., 242 sq.; Lea, Sacerdotal Celibacy (see Index); Fry (John), Marriage between Kindred (1773, 8vo); Marriage Rites, Customs, and Ceremonies of the Nations of the Universe (Lond. 1824, 8vo); Wuttke, Ethics (transl. by Prof. Lacroix, N. Y. 1873, 2 vols. 12mo), ii, 310 sq.; Brit. and For. Rev. 1844, p. 95 sq.; Engl. Rev. iii, 129; Biblical Repository, ii, 70 sq.; Biblioth. Sacra, i, 283 sq.; Fraser's Magazine, xli, 112 sq.; (Lond.) Quart. Rev. lxxxv, 84 sq.; Lond. Qu. Rev. x, 545; Princet. Rev. xv, 182, 420; Meth. Qu. Rev. 1866, p. 137; Christian Remembr. 1, 130; Evangel. Qu. Rev. 1870, p. 482 sq.; North Brit. Review, xii, 286, 532; 1870, p. 267 sq.; New Engl. 1870 (July), p. 540; Am. Qu. Congreg. Rev. 1871, p. 627; South. Rev. 1871 (Jan.), art. v. See also Herzog, Real-Encyklop. xix, 458; iii, 666, art.

respecting the character of separation from the world which ought to be sustained by his Church, the ends for which it is called, and the objects it is bound to perform; statements which all bear on the principle as to marriage, operating to enforce and to confirm it (see especially 2 Cor. vi, 14-18; vii, 1). But, without amplifying here, and satisfied that this principle receives, from the testimony already quoted, a convincing and solemn establishment, the reader is requested to ponder a truth, which is as indubitable as it ought to be impressive, namely, that marriages formed by Christians in violation of the religious design of the institute, and of the express principles of their religion, are connected with evils many and calamitous, most earnestly to be deprecated, and most cautiously to be avoided. Is it, indeed, to be expected, on the ground of religion, that an act can be committed against the expressed will of the Most High God without exposing the transgressor to the scourge of his chastisement? Is it to be expected, on the ground of reason, that an alliance can be formed between individuals whose moral attributes and desires are essentially incompatible without creating the elements of uneasiness, discord, and disappointment? Excited inagination and passion may delude with the belief of innocence and hope of escape, but religion and reason speak the language of unchangeable veracity, and are ever justified in the fulfilments of experience and of fact,

Ehe; and for early literature, Walch, Bibl.; and for English writers, especially sermons on this subject, Malcolm, Theol. Index, s. v. For modern half or left-hand matrimony in Christendom, see MORGANATIC MARRIAGE. For marriage as a sacrament, see MATRIMONY. V. Marriage with Believers.—The importance of regulating the conjugal alliance on religious principles was, according to the record of the Old Testament, practically recognised at a very early period. Indeed, the corruption of manners which rendered the Flood necessary is directly traced to such mixed marriages (Gen. vi, 1-4). The intermixture, by marriage, of the professed servants and worshippers of God, with those by whom his authority was disowned, was first branded, and afterwards positively forbidden by divine authority; being denounced as an evil, the results of which were most injurious to the interests of religion, and which exposed those who fell into it to the condign and awful displeasure of the Most High (Exod. xxxiv, 16). Now, although there were some circumstances attending the marriages in this manner denounced which do not directly apply to the state of society in our own country (especially the circumstance that the people with whom such intercourse was forbidden were idolaters), yet there is much, as must be evident to every pious observer, that illustrates the sin and danger of forming so intimate and permanent a union in life with the ungodly. The general fact is hence clearly deducible that there is an influence in marriage strongly affecting the character, which demands from those who are anxious for moral rectitude and improvement much of caution as to the manner in which their affections are fixed; and that unequal alliances-alliances where the parties are actuated by different spiritual habits and desires, and where good is made to meet and combine with bad, encounter-made to the moral influence of marriage, and as the ing most imminently the danger of seduction and pollution-are guilty, unnatural, and monstrous. The expression of the divine authority, in application to the Jews, is to be regarded as comprehending the principle of his people in all ages, that here they ought not to walk in the counsel of the ungodly, nor to stand in the way of sinners.

The operation of the evil results whose origin is thas deduced, is of course susceptible of modifications from several circumstances in domestic and social life; and, for many reasons, the degrees of public exhibition and of personal pressure may vary. 1. Yet it may be remarked uniformly, respecting these results—they are such as deeply affect the character. A reference has already been

marriages stigmatized under the patriarchal, and forbidden and punished under the Jewish dispensation, were obnoxious on account of the contamination into which they led the professed people of God, so are the mar riages of Christians with worldlings in this age, a worldly spirit being still the essence of idolatry (James iv. 4; Col. iii, 5; 1 John ii, 15-17; Matt. vi, 24), the objects of What we thus are enabled to conclude from the Old censure and deprecation, because of the baneful effect Testament, will be still more distinctly exemplified from they exert on those who are numbered among the rethe New. The evangelical writings do not, indeed, fre- deemed of the Lord. Such marriages as these present quently offer directions expressly on the subject of mar- constant and insinuating temptations to seduce Chrisriage, the point appearing rather to be assumed than ar- tians to worldly dispositions and pursuits; they entergued, that in Christian marriage the husband and wife ble their spiritual energies; interfere with their com ought both, in the emphatic terms of the apostle Peter, munion with God; hinder their growth in the attainto be and walk as being "heirs together of the grace of ments of divine life; check and oppose their perform life." In the first Epistle to the Corinthians, the apos- ance of duty and their pursuit of usefulness, in the fam tle Paul applies himself to a question which seems at ily, the Church, and the world. There has probably nev that time to have been agitated-whether Christians er been known a forbidden marriage which, if its original who, previous to their conversion, had contracted mar- character were continued, did not pollute and injure. riages with unbelievers, ought not to be actually di- Some instances have been most palpable and painful; vorced from the wives or husbands remaining in unbe- nor can it be considered other than a truth, unquestions lief, because of the evil and peril attending the continu-ble and notorious, that whoever will so transgress invokes ance of the alliance. Such an extreme, advocated by some, he considers as uncalled for (1 Cor. vii, 10-17). But, respecting the formation of a new matrimonial connection by a believer (the case taken being that of a believing widow, though the rule, of course, extends to all), this is the direction: "She is at liberty to be married to whom she will, only in the Lord" (1 Cor. vii, 39). Here is a simple proclamation, the force of which is permanent, and in submission to which Christians in every period should act. They are to marry "only in the Lord." They, being themselves "in the Lord"-united to the Lord Jesus by the divine Spirit, and possessing an interest in the redeeming blessings he has purchased are to marry only on Christian principles, and, of course, only such as are thus also "in the Lord"-believer with believer, and with none else. This is the obvious meaning of the passage, which no sophism can evade or

ter away.

a very blighting of the soul. 2. It may be remarked re specting these results, again, they are such as deeply af fect happiness. Christian character and Christian hap piness are closely connected: if the one be hurt, the other will not remain untouched. And who sees not in the unhallowed alliance a gathering of the elements of sorrow? Are there not ample materials for secret and pungent accusations of conscience, that agitate the heart with the untold pangs of self-condemnation and re morse? Is there not reason for the bitterness of disappointment, and the sadness of foreboding fear, because the best intercourse is unknown-the purest affection is impossible-the noblest union is wanting-and the being on whom the spirit would repose is, to all that is the sweetest and most sublime in human sympathies, b man joys, and human prospects, an alien and a stranfrit-ger? And what must be the horror of that anticipa tion which sets forth the event of a final separation ai the bar of God, when, while the hope of personal salvation may be preserved, the partner of the bosom is set

It would be easy to employ the attention further, on the general statements contained in the Word of God,

for respecting the character Mal- which ought to be sustained and which it is called, and the AR- statements which all bear on NY. operating to enforce and to g- Cor. vi, 14-18; vi 1). as, and satisfied that this price

as one to be condemned by the Judge, and banished | were in use on such occasions, as among the Jews and with everlasting destruction from his presence and the pagan nations. The festivities were celebrated by nupglory of his power! Oh the infatuation of the folly tial processions going out to meet the bridegroom and which leads to unite, where evils like these are created, conducting him home, by nuptial songs and music, and rather than where God will sanction, and where time marriage feasts. These festivals were frequently the and eternity will both combine to bless! 3. Its effects subject of bitter animadversion by the fathers, especialupon what may be regarded as the supreme end of the ly by Chrysostom, and often called for the interposition ly mony already quoted, acmarriage relation, the religious education of children, is of the authority of the Church. At marriage festivals plishment, the reader is request another most distressing consideration. What must it it was customary to distribute alms to the poor. The is is as indubitable as it oughts be! What has it ever been! That much injury, there- groomsman had various duties to perform to accomthat marriages formed by Cranfore, has arisen to the public interests of the Church of pany the parties to the church at their marriage; to act - religious design of the instit Christ from this transgression cannot be doubted. In- as sponsor for them in their vows; to assist in the marciples of their religion, are ene jury done to individual character is injury done to the riage ceremonies; to accompany them to the house of and calamitous, most earnest community to which the individual is attached. It has the bridegroom; to preside over and direct the festivimost cautiously to be avada always been a fact, that whoever sins in the household ties of the occasion. pected, on the ground of riga. of faith, sins not only against himself, but against othcommitted against the expressiners; and that this transgression is one peculiarly exGod without exposing the mear tended in its influence, operating more than, perhaps, of his chastisement? Is it the any one else which can be named to bring religion from f reason, that an alliance on its vantage ground, to clog its progress, and to retard its iduals whose moral attribus triumph. See Cong. Mag. May, 1831; Malcolm on the ally incompatible withe ar: Christian Rule of Marriage; H. More's Caleb's in Search casiness, discord, and dispar of a Wife.-Henderson's Buck, s. v. ination and passion may delné vu̸.ence and hope of escape k the language of mehnga justified in the fallimending he operation of the Fil ed, is of course susceplies

al circumstances in desiat

reasons, the degresije pressure may vary. Les

formly, respecting these n-3

fret the character, Janine:

the moral influenced matt es stigmatized under the

punished under the Jews on account of the co

VI. Marriage Ceremonies. In the early, Christian
Church marriages were to be notified to the bishop or
society, and in the first centuries were solemnized by
the clergy, but with very many exceptions. Much was
borrowed from the customs of the Roman law. Banns
were required about the 12th century. See BANNS.
No prescribed form for the solemnization of marriage
seems to have existed in early times. Witnesses were
required, and the dowry was settled in writing. The

sponsalia or betrothal preceded, and tokens or pledges
were given or exchanged. The ceremonies were to all
appearances not regarded as essential by the early Chris-
tians, but were merely considered appropriate and be-
coming, and when celebrated were observed as follows:
"The use of the ring, in the rites both of espousal and

For a considerable time the observance of a marriageceremony fell into desuetude among the Christians, to remedy which certain laws enforcing it were enacted in the 8th century. The ceremony now differs in different places. In Scotland, like all other religious services of that country, it is extremely simple, and is performed in the session-house, the residence of the minister, or the private house of some friend of one of the parties. In Lutheran countries it is generally celebrated in private houses. In England, by the ancient common law, a like custom prevailed as in Scotland until 1757, when, by lord Hardwicke's Act, a ceremony in a church of the state establishment was made necessary, and this continued till 1836, when the Dissenters succeeded in removing this exclusiveness. Persons have now the option of two forms of contracting marriage: it may be with or without a religious ceremony; and, if with a religious ceremony, it may be either in the established church or in a dissenting chapel, the marriage is to take place in an established church, then there must be either publication of banns of marriage for three preceding successive Sundays, or a license or certificate obtained, which dispenses with such publication; and, in

he professed people af marriage, is very ancient. It is mentioned both by either case, seven or fifteen days' previous residence in

hristians with working 2ing still the essence y

J John ii, 15-17; MA deprecation, bece those who are

he Lord. Such mag i insinuating tempat ily dispositions in pass tual energies; me d: hinder ther life: check

their parsite and the world Forbidden magy

ave been mos ered other char at whoever wil

Tertullian and Clement of Alexandria, the latter of
whom says,
'It was given her, not as an ornament; but
as a seal, to signify the woman's duty in preserving the
goods of her husband, because the care of the house be-
longs to her.'" The crowning of the married pair with
garlands was a marriage-rite peculiar to many nations
professing different forms of religion. Tertullian in-
veighs against it with all the zeal of a Montanist, but it
is spoken of with approbation by the fathers of the 4th
and 5th centuries, from whom it appears that the friends
and attendants of the bridal pair were adorned in the
same manner. These chaplets were usually made of
myrtle, olive, amaranth, rosemary, and evergreens, in-
termingled with cypress and vervain. The crown, ap-
propriately so called, was made of olive, myrtle, and
rosemary, variegated with flowers, and sometimes with
gold and silver, pearls, precious stones, etc. These
crowns were constructed in the form of a pyramid or
tower. Both the bride and the bridegroom were crown-
ed in this manner, together with the groomsman and
the bridesmaid. The bride frequently appeared in
church thus attired on the day when proclamation of
the banns was made. Chaplets were not worn by the
parties in case of second marriage, nor by those who
had been guilty of impropriety before marriage. In
the Greek Church the chaplets were imposed by the
officiating minister at the altar. In the Western Church
it was customary for the parties to present themselves
thus attired. The wearing of a veil by the bride was
borrowed from the Romans. It was also conformable to
the example of Rebecca (Gen. xxiv). From this mar-
riage-rite arose the custom of taking the veil in the
Church of Rome. By this act the nun devotes herself
to perpetual virginity as the spouse of Christ, the bride-
groom of the Church. It appears to have been custom-
ary also to spread a robe over the bridegroom and bride,
called vitta nuptialis, pallium jugale, etc., and made of a
mixture of white and red colors. Torches and lamps

nected: if

the parish by one of the parties is necessary, according as it is a certificate or license respectively which is applied for. The marriage must take place in the church, the marriage-service of the Church of England being read over, and this must be done in canonical hours, i. e. between 8 and 12 A.M., in presence of two witnesses at the altar, before which, in the body of the church, the parties are placed, after having mutually joined hands, and pledged their mutual troth, according to a set form of words, which they say after the minister; the man gives a ring to the woman, then lays it on the book, with the accustomed duty to the priest and clerk. The priest then takes the ring and delivers it to the man, whom he instructs to put it on the fourth finger of the woman's left hand, and, holding it there, to repeat the words, "With this ring I thee wed, with my body I thee worship, and with all my worldly goods I thee endow. In the name of the Father, and of the Son, and of the Holy Ghost. Amen." The minister next joins their right hands together, and, after prayers and blessings, during certain parts of which the man and woman kneel before the altar, they are dismissed with the reading of a part of the Prayer-book, which points out the duties of the marriage state. If the marriage is celebrated in a dissenting chapel (and for that purpose such chapel must be duly licensed and registered), there must be present the superintendent-registrar of the district as one of the witnesses, but the dissenting clergyman may use his own or any kind of form of service. If the marriage is not to be with any religious ceremony, then it must take place in the office of the superintendent-registrar, and in presence of witnesses, the essential thing being that both parties should in the presence of witnesses there exchange a declaration that they take each other for man and wife. The canonical hours must be attended to in all cases, and the condition of previous residence by one of the parties in the district; but the condition of residence is often evaded. In all cases the

In the United States of America the customs of the Church of Scotland are followed by the Presbyterian and Congregational churches, and measurably also by the Baptists. The Protestant Episcopal Church adheres closely to the practices of the Church of England, and from the latter the Methodists also, in a somewhat modified form, have copied in this particular. Minor ecclesiastical bodies of the Christian Church follow the practices of one or the other of the churches mentioned. The laws of the several states differ somewhat as to the matter of marriage ceremonies, but they are adapted to the usages of all acknowledged Christian denominations, and recognise the validity of the act whether performed by a clergyman or magistrate, or by a simple contract before witnesses.

Peculiar usages are found in some of the Eastern churches of to-day. In Russia the bride and bridegroom hold a lighted taper in their hands in front of a small altar placed in the centre of the church. Rings are placed on their fingers, and, their hands being joined, they are led by the priest three times round the altar. Two highly-ornamented gilt crowns are placed on their heads, and held over them by the groomsman during a part of the service. They drink wine out of a cup three times, and, kissing one another, the ceremony is finished. The married couple then make the tour of the church, crossing themselves at and saluting each saintly image on their way. Weddings generally take place towards evening, so that immediately after the ceremony dinner commences at the house of the bride's father. At a marriage-feast lighted candles are placed in every position and corner possible. No other wine but champagne is drunk, and the quantity of this beverage consumed is remarkable. The dinner is followed by a ball, and the feasting is usually kept up for twenty-four hours. The custom of honeymoon does not exist in Russia. The married couple spend the first few days of their wedded life with the bride's father. Shortly after the marriage the bride and bridegroom must call upon every one of their relations, friends, and acquaintances, and after this ceremony is finished they sink back into their ordinary life (Ivan at Home). For the Roman Catholic view of marriage, see MATRIMONY.

fact of the marriage must be entered in a register, which | if she be not arrived at the age of puberty, but after she register is kept by a public officer, and ultimately filed has attained that age she may choose a husband for and kept in Somerset House, London, where a copy of herself, and appoint any man to arrange and effect her the certificate of registration of every marriage in Eng- marriage. In the former case, however, the relations land can at all times be had for a small sum. of a girl sought in marriage usually endeavor to obtain her consent to the proposed union. The bridegroom can scarcely ever obtain even a surreptitious glance at the features of his bride until he finds her in his abso lute possession, unless she belong to the lower classes of society; in which case it is easy enough for him to see her face. When a female is about to marry, she should have a deputy to settle the compact and conclude the contract for her with her proposed husband. If she be under the age of puberty this is absolutely necessary; and in this case her father, if living, or (if he be dead) her nearest adult male relation, or a guardian appointed! by will or by the magistrate, performs the office of deputy; but if she be of age she appoints her own deputy, ! or may even make the contract herself, though this is seldom done. After a youth or man has made choice of a female to demand in marriage, on the report of his female relations, and, by proxy, made the preliminary arrangements before described with her and her relations, he repairs, with two or three of his friends, to her deputy. Having obtained consent to the union, if the intended bride be under age, he asks what is the amount of the required dowry. The giving of a dowry is indis pensable. It is generally stipulated that two thirds of the dowry shall be paid immediately before the marriage-contract is made, and the remaining third held in reserve, to be paid to the wife in case of divorcing her against her own consent, or in case of the husband's death. This affair being settled, and confirmed by al persons present reciting the opening chapter of the Koran, an early day (perhaps the day next following) is appointed for paying the money, and performing the ceremony of the marriage-contract; but it is very seldom the case that any document is written to confirma the marriage, unless the bridegroom is about to travel to another place, and fears that he may have occasion to prove his marriage where witnesses of the contract cannot be procured. Sometimes the marriage-contract is concluded immediately after the arrangement respecing the dowry, but more generally a day or two after. On the day appointed for this ceremony the bridegroom, again accompanied by two or three of his friends, goes to the house of the bride, usually about noon, taking with him that portion of the dowry which he has promised to pay on this occasion. It is necessary that there be two witnesses (and those must be Moslems) to the marriage-contract, unless in a situation where witnesses cannot be procured. All persons present recite the same chapter of the Koran, and the bridegroom then pays the money. After this the marriage-contract is performed. It is very simple. The bridegroom and the bride's dep uty sit upon the ground face to face, with one knee upon the ground, and grasp each other's right hand, raising the thumbs, and pressing them against each other. A schoolmaster is generally employed to instruct them what they are to say. Having placed a handkerchie over their closed hands, he usually prefaces the words of the contract with a few words of exhortation an prayer, with quotations from the Koran and Traditivas, on the excellency and advantages of marriage. He ther desires the bride's deputy to say, "I betroth [or marry] to thee my daughter [or the female who has appointed me her deputy], such a one [naming the bride, the virgin [or the adult virgin], for a dowry of such amount." (The words " for a dowry," etc., are sometimes omitted.) The bridegroom says, "I accept from thee her betrothal [or marriage] to myself, and take her under my care, and bind myself to afford her my procee tion; and ye who are present bear witness of this." The deputy addresses the bridegroom in the same manner a second and a third time, and each time the latter replies as before. They then generally add, “And blessing be o the apostles, and praise be to God, the Lord of all crest»

MARRIAGE, HEATHEN. Under this head, as being most akin to the ancient Hebrew, and perhaps best representing the general type of Oriental matrimony, we begin with

I. Mohammedan,—The following description of this (condensed from Lane's Modern Egyptians) applies especially to Cairo, but will serve for a general illustration in most Moslem countries. To abstain from marrying when a man has attained a sufficient age, and when there is no just impediment, is esteemed by the Egyptians improper, and even disreputable. Oriental females arrive at puberty much earlier than the natives of colder climates. Many marry at the age of twelve or thirteen years; few remain unmarried after sixteen years of age. An Egyptian girl at the age of thirteen, or even earlier, may be a mother. It is very common among the Arabs of Egypt and of other countries, but less so in Cairo than in other parts of Egypt, for a man to marry his first cousin. In this case the husband and wife continue to call each other "cousin" because the tie of blood is indissoluble, but that of matrimony very precarious. Most commonly the mother, or some other near female relation of the youth or man who is desirous of obtaining a wife, describes to him the personal and other qualifications of the young women with whom she is acquainted, and directs his choice; or he employs a woman whose regular business it is to assist men in such cases. The parents may betroth their daughter to whom they please, and marry her to him without her consent