The most solemn and ancient mode of marriage was, however, by confarreation, which has been ascribed to Numa Pompilius, and was proper to the priesthood, to whom it was an indispensable qualification, and by whom alone it was conducted, and consisted entirely of sacrifices, especially of bread made of barley. The Pontifex Maximus and the Flamen Dialis presided over the nuptial sacrifice, or over the marriage, which was sacred in itself, and they were themselves required to be married in this form; and none but children born of parents married by confarreation, could hold the office of the Flamen Dialis'. The method of these marriages was, that by the use of certain words in the presence of ten witnesses, and after a solemn sacrifice, conducted by the priest, in which barley bread was chiefly used, the woman was given to the man. In these marriages the priest joined the hands of the parties, as appears from a coin of Adrian, bearing the inscription, CONJUG. AUG. in which the emperor is represented giving his hand to the empress, in the presence of the priest, who is standing between them". This was the most religious form of marriage, nor was any of the Roman rites more venerable than the

dowry to the wife or her relations, instead of the wife bringing along with her a dowry to the husband.

Ux. Ebr. 1. ii. c. 21. Brisson, de Rit. Nupt. A. Hotman, de Vet. Rit. Nupt. c. 20. Gerhard, s. 457, observes, that the velum flammeum, which was worn by the bride, derives its name a Flaminica, id est, Flaminis uxore, ut de indissolubilitate conjugalis vinculi novæ nuptæ admonerentur, quia Flamini non erat permissum cum uxore divortium."

m Ux. Ebr. 1. ii. c. 28.

bond of confarreation", and it is with distinct reference to this form that the Romans called sacred and lawful marriages farreacea, and to be married, confarreare°.

Besides these solemn rites of marriages, there were others conducted in a more private manner. There was the prayer of the mother of the woman, in which she entreated of Jupiter and all the Gods, that whatever Maijugena had prepared in the name of espousal gifts might be publicly delivered, that the virgin might never be destitute of the dowry, and that they would then suffer the instruments of the Papian and Poppean law to be recited. There was the sacred use of fire and water, which were ordained of old for the confirmation of marriage; and the holy influence attached to these elements was designed to represent a sacrificial purification, a promise of issue, and a conjugal community of goods. There were also the sacrifices which the woman offered, the day after the marriage, in auspicious celebration of her conjugal liberty'. The day of marriage was spent in feasting, dancing, and sacrifice, especially of a hog, in the oblation of which the parties pledged themselves, in the presence of the gods, for the happiness of the marriage, and the inviolability of the vow. When the woman was conducted to the house of her husband, the house was furnished with frankincense and other spices, and the nuptial supper was

" Plin. Nat. Hist. 1. xviii. c. 3. apud Comber. de Vet. Rit. Nupt. c. 21. P Ibid. c. 2. Macrob. Saturnal. 1. i. c. 15. apud Gerhard. A. Hotman.

distinguished by a general acclamation of happiness, Feliciter! to the new married couplet. The chamber was adorned with images of the gods, and there was a dedication of the girdle to Juno and Diana, with other rites anciently observed, which the refinements or the corruptions of later times did not allow. There were sacrifices to the god Jugatinus, that the man and the woman might be yoked in marriage; to the god Domiducus, that the bride might be conducted home without injury; to the god Domicius, that the bridegroom might be willing to remain in his house; and to the goddess Maturna, that the bride might willingly remain with her husband". In Rome, as in Greece, Jupiter and Juno were esteemed the presidents of marriage, and also the authors of marriage; nor was there any limit to the number or variety of the deities that were appropriated, under the polytheism of ancient Rome, to the several offices of marriage, or of the trifling, absurd, and unbecoming superstitions, which polluted the ostensible sanctity of the institution; superstitions which could have no origin but the feverish lasciviousness of their authors and inventors, and justly challenged the strongest and most indignant censures of the early writers of the Church*.

Among the Hindoos, whose customs have descended with little variation from remote antiquity, marriage is contracted with sacred rites. The bridegroom goes in procession to the house of the bride's

'Gerhard, s. 456. Ux. Ebr. 1. ii. c. 21. Juvenal, Sat. ii. 119. "A. Hotman, de Vet. Rit. Nupt. c. 29, 30.

* Augustin. de Civitat. Dei, 1. vi. c. 9.

father, from whom he receives the bride in the form usual at every solemn donation: after certain preparatory forms the bridegroom makes oblations to fire, on which the bride also drops rice as an oblation. The bridegroom then solemnly takes her hand in marriage; she treads on a stone and mullar, they walk round the fire; the bride steps seven times, conducted by the bridegroom, and he then dismisses the spectators, the marriage being now complete and irrevocable. The ceremonies attendant on the marriage of two Brahmins are still more curious, and bear evidence, not only of sacrificial rites, but of the sacerdotal presence and benediction. The day is fixed by the family priest or Purohita, who also accompanies the procession of the bridegroom to the house of the bride. In the course of the marriage rites, the Purohita recites verses to Vishnu and other deities, praying them to watch over the destinies of the contracting pair; then the bride and bridegroom pour handfuls of rice on each other's heads, and the father of the bride, joining his daughter's hand with that of the bridegroom, says, I give this virgin to you for a wife. Upon this the Purohita, after investing the bridegroom with various ornaments, performs a homam or burnt-offering before the pair, putting grain into different pots. Other ceremonies follow, figurative of the ends of marriage, intermixed with muntras or prayers, addressed principally to female divinities, for the happiness of the one in question. At night another homam is performed, and further ceremonies take place, which are repeated with variations for five successive days. On the last day is performed the ceremony of dismissing the

manes of their ancestors who had been invoked to be present at the wedding.

It is necessary to turn from these superstitions of the heathen, to the purer and more simple rites which ratified the marriages of the Jews, and which possess the same sacred and sacrificial character. There is the most ancient testimony that their marriages were celebrated in public; and there is distinct and copious evidence, both of history and in the allusions of the prophets, and the parables of our Lord, concerning the prolonged ceremonies of the nuptial banquet; the dress of the bride and the bridegroom; the procession of the bridegroom to the house of the bride; and of the prayers and benedictions which were usual upon the occasion".

The espousals of the Jews were ordinarily celebrated with a sacred benediction in this form: Blessed be the Lord God, the King of the world, who hath sanctified us by his precepts, who hath interdicted incest, and required abstinence in them that are betrothed, but permitted the use of the wife, with whom we are united, in the chamber and by espousals. Blessed be He, who hath sanctified his people Israel, both in the chamber and by espousals. This form, which is ascribed to Ezra and the rulers of the great synagogue, was ordinarily used by the bridegroom, or some one in his name, before the deeds or instruments of espousal were read, and it is still retained in the Jewish rituals. This form was accompanied with another ancient practice, of drinking

y Strange's Elements of Hindoo Law, vol. i. p. 43. vol. ii. p. 54-56. Monthly Review, Jan. 1826.

z Gerhard, s. 459.