Marquis, Thomas, a Presbyterian minister, was born near Winchester, Va., in 1753. His early life was subjected to many deprivations. He received an ordi- nary common-school education, prosecuted his classical studies, amid painful vicissitudes, at Buffalo and Can- onsburg, and in April, 1793, was licensed to preach ; labored one year as a licentiate, and in 1794 was ordain- ed and installed pastor ofthe clmrch at Cross Creek, Pa. la 1790 he became an active missionary to the Indians, travelling down the Alleghany, and the lower waters of the Muskingum and Scioto rivers. In 1802 he became a member of the executive committee of the Missionarv
Board west of the Alleghany Mountains, The remain- ing twenty years of his ministry were filled up with multiplied labors and varied but unusual success. He J died Sept, 27, 1829. Mr, IVIarquis was a laborious and * faithfid pastor, eminently wise in counsel, and apt in introducing and enforcing religious duty. As a preach- er he was composed and earnest, extremely logical in style, and entirely perspicuous in the expression of thought. See Wilson, Presh. Hist. A Imanac, 1864, p. 171 ; Sprague, -4 Hwa^s o/7/«e^47ne/-.P«//«V,iv, 83-89. (J. L. S.)
Marracci, an Italian priest, eminent as an Oriental scholar, was born at Lucca in 1612, and for j'ears held the professorship of Arabic in the College della Sapien- za in Rome. He died in 1700. His principal work is an excellent edition of the Koran in Arabic, vitli a Latin version (1698). "This," says HaUam, in his In- troduction to the Literature of Europe, " is still esteem- ed the best,"— Thomas, Diet, of Biog, and Mythol, s, v.
Marriage, This relation is in a general way rep- resented by several Hebrew words, the most distinctive of which are several forms of 'fTH, chathan', to give in marriage; Gr, yafjioc, a icedding. It is very remarka- ble, liowever, as well as significant, that there is no sin- gle word in the whole Hebrew Scriptures for the estate of marriage, or to express the abstract idea of vedlocl; matrimony, as the German Eke does. It is only in the post-exilian period, when the laws of marriage had grad- ually developed themselves, that we meet with the ab- stract ri'S'^X and Silt ^^fSyof {Jehamoth,\i,b\ Kid- dushin, i, 2) ; the former denoting the legal, and the lat- ter the natural side of matrimony. But even then no such definition of marriage is to be found in the Hebrew writings as we find in the Roman law, " Nuptite sunt conjunctio maris et feminas et consortium omnis ^•ita^, divini et humani juris communicatio" {Big. lib. xxiii, tit. 2, " De ritu nupt."). In the present article, which treats of marriage as fomid among the Hebrew race, we shall freely avail ourselves of those found in the Diction- aries of Kitto and Smith. See Wedlock.
I. Origin, Primitive Relations, and General Vieio of the 3Iarried State. — 1. The institution of marriage is foimded on the requirements of man's nature, and dates from the time of his original creation. It may be said to have been ordained by God, in as far as man's nature was ordained by him ; but its formal appointment was the work of man, and it has ever been in its essence a natural and civil institution, though admitting of the infusion of a religious element into it. This view of marriage is exhibited in the historical account of its origin in the book of Genesis ; the peculiar formation of man's nature is assigned to the Creator, who, seeing it " not good for man to be alone," determined to form an " help meet for him" (ii, 18), and accordingly completed the work by the addition of the female to the male (i, 27). The necessity for this step appears from the words used in the declaration of the divme counsel. jNIan, as an intellectual and spiritual being, would not have been a worthy representative of the Deity on earth, so long as he lived in sohtude, or in communion only with be- ings either high above him in the scale of creation, as angels, or far beneath him, as the beasts of the field. It was absolutely necessary, not only for his comfort and happiness, but still more for the perfection of the divine work, that he shoidd have a " help meet for him," or, as the words more properly mean, " the exact counterpart of himself" (i'^5!] 3 "iTi", Septuag. /3o;y5oc kut aiiTuv; Vulg. adjutoriuin simile sibi, " a help meet for him") — a being capable of receiving and refiecting his thoughts and affections. No sooner was the formation of woman effected, than Adam recognised in that act the will of the Creator as to man's social condition, and immediate- ly enunciated tlic important statement, to which his posterity miglit refer as the charter of marriage in aU succeeding ages, " Therefore shall a man leave his fa- ther and his motlier, and shall cleave imto his wife ; and
MARRIAGE
MARRIAGE
they shall be one flesh" (ii, 2-i). From these words, coupled with the circumstances attendant on the forma- tion of the first woman, we may evolve the following principles: (1) The imity of man and wife, as implied in her being formed out of man, and as expressed in the words " one flesh ;" (2) the indissolubleness of the mar- riage bond, except on the strongest grounds (compare Matt, xix, 9) ; (3) monogamy, as the original law of marriage, resulting from there having been but one original couple, as is forcibly expressed in the subse- quent reference to this passage by our Lord ("they twain," Matt, xix, 5) and St. Paul (" itvo shall be one flesh," 1 Cor. vi, 16) ; (4) the social equality of man and wife, as implied in the terms ish and ishshah, the one being the exact correlative of the otlier, as well as in the words " help meet for him ;" (5) the subordination of the wife to the husband, consequent upon her subse- quent formation (I Cor. xi, 8, 9; 1 Tim. ii, 13) ; and ((5) the respective duties of man and wife, as implied in the words " help meet for him."