to the house of the bride. The bride is then carried on a mule, covered with a sort of box (or, among the wealthier classes, on a camel, bearing a sort of tent), to the house of the bridegroom. The bridegroom and his friends accompany her, the latter expressing their joy by the discharge of fire-arms. The bride is then conducted to the bridegroom, in a dark apartment, and it is not till after the completion of the marriage that he obtains a sight of her face. He cannot go out of the house for eight days; she, not for two months. Formerly the bridegroom, at the end of the eight days, played the king, and decided a number of petty disputes; but since the middle of the eighteenth century, when the emperor of Morocco had eight of such kings tied to the tails of mules and dragged to death, this custom has ceased. The wedding ceremonies, among the Mohammedans in Hindostan, are similar, only the procession is accompanied by music and song. With the Persians, the bridal purchase-money is agreed upon by the bridegroom, and the father of the bride; this is either left to the father, or given to the bride in case of divorce. The contract is signed before a cadi, in a solitary place, so that enchanters may not deprive the bridegroom of his vigor. As it is considered, with all the Mohammedans, a matter of the greatest importance to find the signs of maidenhood in the bride, and as the whole relation between the two sexes is such as not to enable the bridegroom to take the bride's virtue upon trust, it is often made a point of the marriage contract, that the marriage shall be null if satisfaction is not received on this point. So much attention is paid to this subject, that, in case an accidental injury, as by a fall from a camel, &c., might bring it in question, fathers not unfrequently have an attested record made of the cause of the accident. The Circassians, who sell their daughters to the Turks, use mechanical means to prevent the loss of their virginity, from the age of puberty. With the heathen Hindoos, any one who marries out of his caste, loses its privileges, and becomes little better than a Paria. (q. v.) The Hindoos marry their children very early, often in the seventh year. When the marriage is agreed on, gifts are sent, with song and music, to the bride. Similar ones are returned to the bridegroom. On the day before the marriage, the bridegroom, adorned with a crown and flowers, proceeds through the city, accompanied by music, and attended by the young men

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of his own occupation, in palanquins, carriages, and on horseback. The bride does the same, on the day of the wedding, attended by her young female acquaintance. In the evening, the wedding takes place. A fire is lighted between the couple, a silk cord wound round them, and a kerchief, folded up, is placed between them, after which the Bramin pronounces a certain formula, the purport of which is, that the husband ought to give sufficient support to the wife, and that she ought to be faithful: the blessing follows. The Buddha religion prescribes other ceremonies and rules. In Pegu, the women are bought, and generally only for a certain time. In Siam, the husband may have, besides the legitimate wife, others, whose children, however, are not legal, and are sold as slaves. In China, the wife is bought ; poor people ask wives from the foundling houses. The young couple do not see each other before the contracts are exchanged. The bride is then conveyed, with music, torches, &c., to the husband. She is carried in a chair, securely enclosed, the key to which is given, on her arrival, to the bridegroom. Here he sees her for the first time. Formerly, the wife was sent back immediately, but at present this is generally prevented by the contract; the relations also contrive to get a pretty accurate description of the bride beforehand. The bride is then led into the house, where she bows low before the family idol. Entertainments then follow, each sex being separate. After marriage, the wife sees only the husband, and, on particular occasions, the father or some other relative, unless express provision is made for more liberty in the contract. In Japan, the bridegroom awaits the bride in the temple of Fo, where the bonze blesses them, during which eeremony the couple bear a torch or lamp. The festival then lasts for seven or eight days. The Parsees, or worshippers of fire, consider matrimony a holy state, conducive to eternal felicity, and betroth children very young. Matrimony between cousins is most esteemed. Betrothment is, with them, a ceremony entirely binding. At the wedding, the priest asks the parties whether each will have the other; if they say yes, he joins their hands and strews rice over them. Weddings among them are celebrated with much public festivity. Among the Indians of North America, the weddings are very simple.-See Tales of the North-West (Boston, 1830); also, the article Indians.-Among Christians, marriages, of late, are celebrated with much

Ices ceremony than formerly. In England, among the wealthier classes, it is customary for the couple to go, in a morning dress, to church, and, immediately after the marriage, to set out on a journey. With the Catholics, matrimony is a sacrament, and dissolvable by the pope only. With Protestants, this is not the case. In the U. States, matrimony in the eye of the law is a mere civil act; justices of the peace may perform the ceremony; yet such instances are rare. Marriages concluded by clergymen simply are valid also, and, in so far, the law differs from that in the former French republic and empire, where the contract, in the presence of the civil officer, could not be omitted.

MARROW. (See Bone, and Medulla.) MARS, mademoiselle Hyppolite-Boutet, the most eminent of the French actresses, was born in 1778, and is the daughter of Monvel, an actor of great celebrity. In giving her instructions, her father had the judgment and good taste not to make her a mere creature of art. On the contrary, he taught her that much ought to be left to the inspiration of natural feelings, and that art ought only to second, and not supersede, nature. She first came out in 1793, on the Montansier theatre, and at length was received at the Theatre François. Her original cast of parts consisted of those which the French denominate ingénues-parts in which youthful innocence and simplicity are represented. These she performed for many years with extraordinary applause. At length she resolved to shine in a diametrically opposite kind of acting; that of the higher class of coquettes. In accomplishing this, she had to encounter a violent opposition from mademoiselle Leverd, who was already in possession of the department; for, in France, each actor has an exclusive right to a certain species of character. Mademoiselle Mars, however, succeeded in breaking through this rule; and, in the coquette, she charmed fully as much as she had before done in the child of nature. In comedy, she is what mademoiselle George is in tragedy. She charms foreigners no less than she does her own countrymen. Mr. Alison, the son of the author of the Essay on Taste, speaks of her as being "probably as perfect an actress in comedy as ever appeared on any stage. She has (he says) united every advantage of countenance, and voice, and figure, which it is possible to conceive." Mademoiselle Mars has been very beautiful. At Lyons, she was crowned publicly, in the theatre, with a garland of flowers,

and a fête was celebrated in honor of her, by the public bodies and authorities of the town.

MARS, MAVORS (with the Greeks Ares); the god of war. According to the oldest poets, he was the son of Jupiter and Juno; according to later ones, of Juno alone, and the fiercest of all the gods. Ares or Mars is, originally, a Pelasgian deity, whose worship was first celebrated in Thrace, and afterwards transferred to Greece. In the earliest times he was the symbol of divine power, and with the Greeks, the symbol of war, so far as regards strength, bravery and fierceness, or, in other words, was the god of battles. Minerva, on the contrary, as the goddess of war, was the symbol of courage joined with wisdom and military art. In later times, he is always represented in the human form, and is the protector of innocence. The Romans early adopted his worship from the Greeks. According to tradition, Romulus and Remus, the founders of Rome, were the fruit of his intercourse with Rhea Sylvia. Several temples in Rome and the Campus Martius (q. v.) were dedicated to him. His service was celebrated by particular flamines devoted to him, and by the college of the Salii (q. v.), whose duty it was to preserve his shield (ancile), said to have fallen from heaven. The month of March was sacred to him, and his festivals were celebrated on the 1st of March and 12th of October. He was likewise the god of spring. Among the Romans, soldiers and gladiators, and fire, were sacred to him; also horses, birds of prey, vultures, cocks, woodpeckers and wolves; the suovetaurilia (q. v.) were also in honor of him. In peace, they called him Quirinus; in war, Gradivus (the striding). They considered Bellona as his wife and sister. Greeks, on the other hand, assigned him no wife, although he had children by Venus and several other mistresses. His intrigue with the former was betrayed to Vulcan by Sol. Vulcan immediately made a fine iron net, which he threw over the two lovers, whom he found in bed together: he then called together all the gods, and exposed his captives to the scorn of Olympus. He was the father of Harmonia, by Venus; Deimos (Terror) and Phobos (Fear) were his sons. Simonides also calls Cupid the son of Mars and Venus. Phobos is his constant companion in war; Phobos and Deimos harness the steeds to his chariot, and guide him to the fight. Enyo, the destroyer of cities (Bellona), and Eris, always hover around him

The

in battle. The fables relate many of his exploits. He is mentioned in the account of the war of the giants only by the later poets. According to Claudian, he was the first who attacked the giants: he slew Pelorus and Mimas. But he was compelled to flee, with the other gods, before Typhous, and, to escape his fury, changed himself into a fish. In the fight with Otus and Ephialtes, the sons of Aloëus, he was taken and confined in a brazen prison, where he languished 13 months. But the mother of the Aloides discovered the place of his confinement to Mercury, by whom he was delivered. He twice engaged in combat with Hercules, for the protection of his sons. In one of the combats, the god was wounded; in the other, Jupiter separated the combatants by hurling his thunderbolts between them. Mars having slain Halirrhotius, the son of Neptune and the nymph Euryte, for of fering violence to his daughter Alcippe, Neptune accused him before the twelve gods, who judged the cause on a hill near Athens (Areopagus, Mars' hill), and acquitted him. As Mars was the first who was tried in this place, it derived its name from that circumstance. In the Trojan war, he assisted the Trojans against the Greeks. Diomedes wounded him, and he bellowed like 10,000 men united. He fought also against Minerva, and hurled his spear against her ægis: she smote him to the ground with a rock. Mars is represented as a young warrior in full armor, of a strong frame, broad forehead, sunken eyes, thick and short hair. His attributes are a helmet, a spear, a sword and a shield.-Mars is also the name of a planet. (See Planets.) In chemistry, Mars was formerly put for iron; in both cases, it is marked by this sign: .

MARS' HILL. (See Areopagus.)

MARSDEN, William, born in 1754, at Verval, in Ireland, was sent out, early in life, as a writer, to the island of Sumatra, where he rose to be chief, and gained much information respecting the language, manners and antiquities of the Oriental archipelago, a part of which he has communicated in articles sent by him to the royal and antiquarian societies. The chief of these are, On a Phenomenon observed in the Island of Sumatra ; Remarks on the Sumatran Language; Observations on the Language of the People commonly called Gipsies; On the Hejira of the Mohammedans; On the Chronology of the Hindoos; and On the Traces of the Hindoo Language and Literature, extant among the Malays. His separate

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publications are, the History of Sumatra (1802); a Dictionary of the Malayan Language (1812); and a Grammar of the Malayan Language; to which is prefixed an interesting Discourse on the History, Religion and Antiquities of the Oriental Islands.

MARSEILLAISE HYMN, the celebrated song of the patriots and warriors of the French revolution, was composed by M. Joseph Rouget de l' Isle, while an officer in the engineer corps at Strasburg, early in the French revolution, with a view of supplanting the vulgar songs then in vogue, relative to the struggle then going on. He composed the song and the music in one night. It was at first called L'Offrande à la Liberté, but subsequently received its present name, because it was first publicly sung by the Marseilles confederates in 1792. It became the national song of the French patriots and warriors, and was famous through Europe and America. The tune is peculiarly exciting. It was suppressed, of course, under the empire and the Bourbons; but the revolution of 1830 called it up anew, and it has since become again the national song of the French patriots. The king of the French has bestowed on its composer, who was about 70 years old at the time of the last revolution, having been born in 1760, a pension of 1500 francs from his private purse. M. Rouget de l'Isle had been wounded at Quiberon, and persecuted by the terrorists, from whom he had escaped by flying to Germany. The celebrity of the Marseillaise hymn, the important influence which it has exerted, and the new interest which it has lately acquired, induce us to give it at length.

Allons, enfans de la patrie:
Le jour de gloire est arrivé:
Contre nous de la tyrannie
L'étendard sanglant est levé.
Entendez-vous dans les campagnes
Mugir ces féroces soldats ?

Ils viennent jusques dans vos bras
Egorger vos fils, vos compagnes.
Aux armes, citoyens, formez vos bataillons;
Marchez, qu'in sang impur abreuve vos sillons

CHŒUR.

Aux armes, citoyens; formons nos bataillons;
Marchons ;-qu'un sang impur abreuve nos sillons.
Que veut cette horde d'esclaves,
De traîtres, de rois conjurés ?
Pour qui ces ignobles entraves,
Ces fers dès long-tems préparés ?—
Français, pour nous, ah! quel outrage!
Quels transports il doit exciter!
C'est nous qu'on ose menacer
De rendre à l'antique esclavage!

Aux armes, &c.

deacon Travis, in support of one of his notes on Michaelis. He next took up his pen against Mr. Belsham, for the purpose of defending his own hypothesis respecting the history of the gospel. He was afterwards engaged in a newspaper war on the dispute between Mr. Lancaster and Dr. Bell. He likewise published an Essay on the English National Credit. What most recommended him to notice was his History of the Politics of Great Britain and France, which was esteemed a full justification of the conduct of the English ministry. These exertions in the cause of church and administration rendered him conspicuous, and he was, in 1816, appointed bishop of Landaff, and soon after translated to the see of Peterborough. His other works are, an Examination of the Conduct of the British Ministry relative to the Proposal of Bonaparte; the Politics of Great Britain vindicated; a Dissertation on the Origin and Composition of the three first Gospels (1802); Letters to the Anonymous Author of the Remarks on Michaelis and his Commentator; the Il lustration of his Hypothesis respecting the three first Gospels (1803); a Defence of the above Illustration (1804); a Course of Lectures on Divinity (1810); a Vindication of Mr. Bell's System of Education (1811); History of the Translations of the Scriptures (1812); Hora Pelasgica (1813), containing an Inquiry into the History and Language of the Pelasgians; with others of less note.

MARSHAL (in ancient German, Marschalk); derived, according to some, from the ancient German word Mar, a horse of the nobler kind, and Shalk, originally a servant (though at present a cunning fellow); hence Marschalk, a man appointed to take care of the horses. Maréchal, in French, still designates a farrier, though it also denotes a high dignity. As the word came, in the sequel, to designate high officers of state and war, this derivation of the word proved unacceptable to some persons, and it was attempted to derive it from mar, maer, from the Latin major, as in major-domo; but the first derivation is the most probable, and it is by no means the only instance in which the names of high dignities originated with low employments. A similar instance is the French connétable, from comes stabuli, Marshal signified at first a person intrusted with the charge of twelve horses under the comes stabuli. In France, the title sunk still lower, so as to designate, as we have said, every farrier; but in other parts of Europe, it rose in dignity, as horses were

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highly valued at courts, so that it came to signify the person appointed to the care of all the horses of a prince; and, these persons being at length appointed to high commands in the army, and important posts in the state, the title came to signify one of the highest officers of the court. The marshal of the German empire derived his origin from the Frankish monarchs, and was equivalent to the comes stabuli or connétable. He was bound to keep order at the coronation of the emperor, and to provide lodgings for the persons connected with the ceremony. He was called archmarshal, a dignity belonging to the electorate of Saxony. At the coronation, it was his duty to bring oats, in a silver vessel, from a heap in the open market-place, and to present the vessel to the emperor. His duties were discharged by a hereditary marshal (Erbmarschall). In France, maréchal de France is the highest military honor: maréchal de camp is equal to majorgeneral, in Austria to field-marshal. In Prussia, general-field-marshal is the highest military honor. In England, fieldmarshal means the commander-in-chief of all the forces. It is also given as an honorary rank to general officers who have no immediate command.—Marshal was, and in many countries of Germany is, the title of the president of the diet of the estates.

His office is sometimes hereditary. Marshal also signifies a person who regulates the ceremonies on certain solemn celebrations. Marshal is also used for some inferior officers in England, The marshal of the king's bench has the custody of the prison called the King's bench. He attends on the court of the same name, and takes into custody all prisoners committed by it. The officers in the U. States' courts, corresponding to the sheriffs in the courts of the several states, have also the name of marshal.

Marshal, Earl. (See Earl Marshal.) Marshal, Provost. (See Provost Marshal.)

MARSHAM, Sir John, a learned writer on ancient history and chronology, born in 1602, in London, was educated at Oxford, and entered as a student of the law at the Middle Temple. In 1638, he was made one of the six clerks in chancery, which place he lost; and suffered in his estate for his attachment to royalty during the civil wars. At the restoration of Charles II, he recovered his office, was knighted, and became a member of parliament. Three years after, he obtained a baronetcy. He died in 1685. His Canon Chronicus Egyptiacus, Ebraicus, Græcus