mus His original name was Marcus Annius Verus. His mother Domitia Calvilla (or Lucilla) was a lady of consular rank, and the family of his father Annius Verus (prefect of the city and thrice consul), originally Spanish, had received patrician rank from Vespasian. Marcus was three months old when his father died, and was thereupon adopted by his grandfather. The moral training which he received from his grandfather and his mother must have been all but perfect. The noble qualities of the child attracted the attention of Hadrian, who, playing upon the name "Verus," said that it should be changed to "Verissi(BHPICCIMOC on medals). Hadrian adopted, as his successor, Titus Antoninus Pius (uncle of Marcus), on condition that he in turn adopted both Marcus (then seventeen) and Lucius Ceionius Commodus, the son of Aelius Caesar, who had originally been intended by Hadrian as his successor, but had died before him. Marcus had been, at the age of fifteen, betrothed to Fabia, the sister of Commodus; the engagement was broken off by Antoninus Pius, and he was betrothed to Faustina, the daughter of the latter. In 139 the title of Caesar was conferred upon him and he dropped the name of Verus. The full name he then bore was Marcus Aelius Aurelius Antoninus, Aelius coming from Hadrian's family, and Aurelius being the original name of Antoninus Pius. In 140 he was made consul. The education of Aurelius in his youth was minute (see Medit. i. 1-16). A better guardian than Antoninus Pius could not be conceived. Marcus himself says, "To the gods I am indebted for having good grandfathers, good parents, a good sister, good teachers, good associates, good kinsmen and friends, nearly everything good." He was educated, not at school, but by tutors, Herodes Atticus and M. Cornelius Fronto (q.v.) in the usual curriculum of rhetoric and poetry; but at the age of eleven he became acquainted with Diognetus the painter and Stoic philosopher (Hist. script. aug. i. 305, notes), was fascinated by the philosophy he taught, assumed the dress of his sect, and ultimately abandoned rhetoric and poetry for philosophy and law, having among his teachers of the one Sextus of Chaeronea, grandson of Plutarch, and later Q. Junius Rusticus, and of the other L. Volusius Maecianus (or Metianus), a distinguished jurist. He went thoroughly into the practice as well as the theory of Stoicism, and lived so abstemious and laborious a life that he injured his health. From his Stoic teachers he learned to work hard, to deny himself, to avoid listening to slander, to endure misfortunes, never to deviate from his purpose, to be grave without affectation, delicate in correcting others, 'not frequently to say to any one, nor to write in a letter, that I have no leisure," nor to excuse the neglect of duties by alleging urgent occupations. Through all his Stoical training Aurelius preserved the natural sweetness of his nature. During the reign of Antoninus Pius (138 to 161), the concord between him and Aurelius was complete; Capitolinus (c. 7) says "nec praeter duas noctes per tot annos mansit diversis vicibus." | The two were associated in the administration and in the simple country occupations of the seaside villa of Lorium, the birthplace of Pius, to which he loved to retire. It has been assumed | on the strength of a passage in Capitolinus that Aurelius married Faustina in 146, but the passage is not clear, and other evidence points strongly to 140; at all events it seems certain that a daughter was born to him in 140. Antoninus Pius died in 161, having recommended as his successor Aurelius, then forty years of age, without mentioning Commodus, his other adopted son, commonly called Lucius Verus. It is believed that the senate urged Aurelius to take the sole administration. But he showed the magnanimity of his nature by at once admitting Verus as his partner, giving him the tribunician and proconsular powers, and the titles Caesar and Augustus. This was the first time that Rome had two emperors as colleagues. Verus, a weak, selfindulgent man, had a high respect for his adoptive brother, and deferred uniformly to his judgment. In the first year of his reign Faustina gave birth to twins, one of whom became the emperor Commodus. 1 Capitolinus states that he was originally called Catilius Severus after his mother's grandfather; if so the name was early discarded. The early part of the reign of Aurelius was clouded by national misfortunes. An inundation of the Tiber swept away a large part of Rome, destroying fields, drowning cattle, and causing a famine (162); then came earthquakes, fires and plagues of insects; the soldiers in Britain tried to induce their general Statius Priscus to proclaim himself emperor; finally, the Parthians under Vologaeses III. resumed hostilities, annihilated the Roman forces under Severianus at Elegia in Cappadocia, and devastated Syria. Verus, originally a man of considerable courage and ability, was sent to oppose the Parthians, but gave himself up to sensual excesses, and the Roman cause in Armenia would have been lost, and the empire itself, perhaps, imperilled, had not Verus had under him able generals,2 the chief of whom was Avidius Cassius (see CASSIUS, AVIDIUS). By them the Parthian War was brought to a conclusion in 165, but Verus and his army brought back with them a terrible pestilence, which spread through the whole empire. The people seem to have thought that the last days of the empire had come. The Parthians had at the best been beaten, not subdued; the Britons threatened revolt; there were signs that various tribes beyond the Alps intended to break into Italy. Indeed, the bulk of the reign of Aurelius was spent in efforts to ward off the attacks of the barbarians. He went himself to the wars with Verus in 167, first to Aquileia and then on into Pannonia and Noricum, wintering at Sirmium in Pannonia. Ultimately the Marcomanni, the fiercest of the tribes that inhabited the country between Illyria and the sources of the Danube, sued for peace in 168. In January or February 169 Verus died at Altinum, apparently of apoplexy, though some ventured to say that he was poisoned by Aurelius. Aurelius was thenceforth indisputed master of the empire, during one of the most troubled periods of its history. His reign is well described by F. W. Farrar (Seekers after God): "He regarded himself as being, in fact, the servant of all. The registry of the citizens, the suppression of litigation, the elevation of public morals, the care of minors, the retrenchment of public expenses, the limitation of gladiatorial games and shows, the care of roads, the restoration of senatorial privileges, the appointment of none but worthy magistrates, even the regulation of street traffic, these and numberless other duties so completely absorbed his attention that, in spite of indifferent health, they often kept him at severe labour from early morning till long after midnight. His position, indeed, often necessitated his presence at games and shows, but on these occasions he occupied himself either in reading, in being read to, or in writing notes. He was one of those who held that nothing should be done hastily, and that few crimes were worse than the waste of time." The comprehensiveness of his legal and judicial reforms is very striking. Slaves, heirs, women and children, were benefited, and he made serious attempts to deal with the steady fall in the birth-rate of legitimate children. In the autumn of 169 two of the German tribes, the Quadi and the Marcomanni, with their allies the Vandals, Iazyges and Sarmatians, renewed hostilities and, for three years, Aurelius resided almost constantly at Carnuntum. In the end the Marcomanni were driven out of Pannonia, and were almost destroyed in their retreat across the Danube. In 174 Aurelius gained over the Quadi a decisive victory, which is commemorated by one of the sculptures on the column of Antonine. The story is that the Romans, entangled in a defile, were suffering from thirst. A sudden storm gave abundance of rain, while hail and thunder confounded their enemies, and enabled the Romans to gain an easy and complete victory. This triumph was universally considered at the time, and for long afterwards, to have been a miracle, and bore the title of "The Miracle of the Thundering Legion." The pagan writers (e.g. Dio Cassius, lxx. 8-10) ascribed the victory to the magic arts of an Egyptian named Arnuphis who prevailed on Mercury and other gods to 2 Aurelius has been severely criticized for sending Verus. Among various reasons, the most convincing is that the presence of Aurelius was required in Rome; moreover, the real leader was evidently Cassius. give relief, while the Christians attributed it to the prayers of Aurelius next marched to Germany. There news reached him that Avidius Cassius, the commander of the Roman troops in Asia, had revolted and proclaimed himself emperor (175). But after three months Cassius was assassinated, and his head was brought to Aurelius, who with characteristic magnanimity, persuaded the senate to pardon all the family of Cassius. It is a proof of the wisdom of Aurelius's clemency that he had little or no trouble in pacifying the provinces which had been the scene of rebellion. He treated them all with forbearance, and it is said that when the correspondence of Cassius was brought him he burnt it without reading it. During his journey of pacifi- | cation, Faustina, who had borne him eleven children, died. Dio Cassius and Capitolinus charge Faustina with the most shameless infidelity to her husband, who is even blamed for not paying heed to her crimes. But none of these stories rests on trustworthy evidence; on the other hand, there can be no doubt that Aurelius trusted her while she lived, and mourned her loss. After the death of Faustina and the pacification of Syria, Aurelius proceeded, on his return to Italy, through Athens, and was initiated in the Eleusinian mysteries, the reason assigned for his doing so being that it was his custom to conform to the established rites of the countries he visited. He gave large sums of money for the endowment of chairs in philosophy and rhetoric, with a view to making the schools the resort of students from all parts of the empire. Along with his son Commodus he entered Rome in 176, and obtained a triumph for victories in Germany. In 177 occurred that persecution of Christians, the share of Aurelius in which has been the subject of so much controversy. Meanwhile the German War continued, and the two Quintilii, who had been left in command, begged Aurelius once more to take the field. In this campaign Aurelius, after a series of successes, was attacked, according to some authorities, by an infectious disease, of which he died after a seven days' illness, either in his camp at Sirmium (Mitrovitz), on the Save, in Lower Pannonia, or at Vindobona (Vienna), on the 17th of March 180, in the fifty-ninth year of his age. Other accounts are: (1) that he was poisoned in the interests of Commodus (Dio. Cass. Ixxi. 33, 4), (2) that he died of a chronic stomachic disease; the latter is perhaps the most likely. His ashes (according to some authorities, his body) were taken to Rome. By common consent he was deified and all those who could afford the cost obtained his statue or bust; for a long time his statues held a place among the penates of the Romans. Commodus, who was with his father when he died, erected to his memory the Antonine column (now in the Piazza Colonna at Rome), round the shaft of which are sculptures in relief commemorating the miracle of the Thundering Legion and the various victories of Aurelius over the Quadi and the Marcomanni. A bronze equestrian statue was set up in the Forum, now on the Capitol. Aurelius throughout his reign was hostile to Christianity. The Christians suffered from systematic persecution, and many historians, with a strange lack of historical insight, have poured denunciation upon him for an attitude which was the natural outcome of his convictions. During his reign the atmosphere of Roman society was heavily charged with the popular Greek philosophy to which, ethics apart, Christianity was diametrically opposed. Under Antoninus the "pursuit" of Christians was unknown; under Trajan and Hadrian it was forbidden (cf. Keim, Aus dem Urchrist, p. 99). But Aurelius was an eager patriot and a man of logical mind. From his earliest youth he had learned to identify the ritual of the Roman religion with the very essence of the imperial idea. He became a Salian priest at the age of eight, and soon knew by heart all the forms and liturgical order of the official worship, and even the sacred music. In the earliest statue we have he is a youth offering incense; he is a priest at the sacrificial altar in the latest triumphal reliefs. Naturally he felt that the prevalence of Christianity was incompatible with his ideal of Roman prosperity, and therefore that the policy of the Flavian emperors was the only logical solution of an important problem. Neumann argued that the recrudescence of active persecution was initiated by a deliberate ad hoc rescript issued probably in A.D. 176. Sir W. M. Ramsay, however, doubts this (The Church in the Roman Empire, London, 1893), and argues that it was due to a long series of instructions to provincial governors (mandata, not decreta) who interpreted their duty largely in conformity with the attitude of the reigning emperor. In other words the governors were ordered merely to punish sacrilege, and, under Aurelius, Christianity was regarded as such. In the second place, though it is true that the persecutions indicated by Celsus (Origen, Celsus, viii. 69), Justin, Melito (in Eusebius, H.E., iv. 26), Athenagoras (Libellus pro Christianis) and the Acts of Martyrs, were greatly in excess of those recorded in previous reigns, it must not be forgotten that it was only in this period that the Christians began to keep records. Thirdly, there can be no doubt that the Christians had recently assumed a much bolder attitude, and thus segregated themselves from the mass of those unorthodox sects which the Roman could afford to despise. Like the Druids in Gaul (cf. T. Mommsen, Prov. Rom. Emp., Eng. trans. i. 105, and V. Duruy, Rev. archéol., Apr. 1880), the Christians were particularly dangerous, inasmuch as they taught a unity which transcended that of the Roman Empire, and must, therefore, have been regarded as antagonistic to the existing political and social organism. When, therefore, we remember that Aurelius knew little of the Christians, that the only mention of them in the Meditations is a contemptuous reference to certain fanatics of their number whom even Clement of Alexandria compares for their thirst for martyrdom to the Indian gymnosophists, and finally that the least worthy of them were doubtless the most prominent, we cannot doubt that Aurelius was acting unquestionably in the best interests of a perfectly intelligible ideal. He was Roman in resolution and repression, Roman in civic nobility and pride, Roman in tenacity of imperial aim, Roman in respect for law, Roman in self-effacement for the service of the State (G. H. Rendall). | Aurelius throughout his life adhered to the Stoical philosophy. But, as Tenneman says, he imparted to it a character of gentleness and benevolence, by making it subordinate to a love of mankind, allied to religion." His thoughts represent a transitional movement, and it is difficult to discover in them anything like a systematic philosophy. From the manner, however, in which he seeks to distinguish between matter and cause or reason, and from the earnestness with which he advises men to examine all the impressions on their minds, it may be inferred that he held the view of God governs matter. There can be no doubt that Aurelius believed Anaxagoras-that God and matter exist independently, but that in a deity, although Schultz is probably right in maintaining that all his theology amounts to this the soul of man is most intimately united to his body, and together they make one animal which we call man; and so the deity is most intimately united to the world or the material universe, and together they form one whole. We find in the Meditations no speculations on the absolute nature of the deity, and no clear expressions of opinion as to a future state. We may also observe here that, like Epictetus, he is by no means so decided on the subject of suicide as the older Stoics. Aurelius is, above all things, a practical moralist. The goal in life to be aimed at, according to him, is not happiness, but tranquillity, or equanimity. This condition of mind can be obtained only by "living conformably to nature," that is to say, one's whole nature, and as a means to that man must cultivate the four chief virtues, each of which has its distinct sphere-wisdom, or the knowledge of good and evil; justice, or the giving to every man his due; fortitude, or the enduring of labour and pain; and temperance, or moderation in all things. It is no "fugitive and cloistered virtue " that Aurelius seeks to encourage; on the contrary, man must lead the "life of the social animal," must "live as on a mountain "; and "he is an abscess on the universe who withdraws and separates himself from the reason of our common nature through being displeased with the things which happen.", While the prime principle in man is the social, "the next in order is not to yield to the persuasions of the body, when they are not conformable to the rational principle which must govern.' This divinity within a man,' this legislating faculty," which, looked at from one point of view, is conscience, and from another is reason, must be implicitly obeyed. He who thus obeys it will attain tranquillity of mind; nothing can irritate him, for everything is according to nature, and death itself "is such as generation is, a mystery of nature, a composition out of the same elements, and a decomposition into the same, and altogether not a thing of which any man should be ashamed, for it is not contrary to the nature of a reasonable animal, and not contrary to the reason of our constitution." The morality of Marcus Aurelius cannot be said to have been new when it was given to the world. Its charm lies in its exquisite accent and its infinite tenderness. But above all, what gives the sentences of Marcus Aurelius their enduring value and fascination, and renders them superior to the utterances of Epictetus and Seneca, is that they are the gospel of his life. His precepts are simply the records of his practice. To the saintliness of the cloister he added the wisdom of the man of the world; he was constant in misfortune, not elated by prosperity, never carrying things to the sweating-point," but preserving, in a time of universal corruption, unreality and self-indulgence, a nature sweet, pure, self-denying, unaffected. BIBLIOGRAPHY.-P. B. Watson's M. Aurelius Antoninus (1884) contains a general account-life, character, philosophy, relations with Christianity-as well as a bibliography; see also art. in PaulyWissowa, Realencyclopädie, s.v. "Annius (No. 94), col. 2279. For special points see: (1) Historical: Authorities under ROME: Ancient History; S. Dill, Roman Society from Nero to M. Aurelius (London, 1904). (2) Relations to Christianity: Sir W. M. Ramsay, op. cit.; W. Moeller, History of the Christian Church, A.D. I-600 (Eng. trans., A. Rutherford, 1892); W. E. Addis, Christianity and the Roman Empire (1893); E. G. Hardy, Christianity and the Roman Government (1894), pp. 145 sqq., which criticizes both Neumann and Ramsay; Leonard Alston, Stoic and Christian of the 2nd century (1906); J. Dartigue-Peyrou, Marc-Aurèle dans ses rapports avec le christianisme (Paris, 1897). (3) Philosophical: Besides article STOICS, E. Renan, Marc. Antoninus et la fin du monde antique (Paris, 1882; Eng. trans., W. Hutchinson, 1904); W. Pater, Marius the Epicurean (London, 1888); Matthew Arnold's Essays; C. H. W. Davis, Greek and Roman Stoicism (1903); editions of the Meditations (5, below). (4) Military: E. Napp, De rebus imperat. M. Aurel. Anton. in oriente gestis (Bonn, 1879); Conrad, Mark Aurels Markomannenkrieg (1889); Th. Mommsen, Provinces of the Roman Empire (Eng. trans., W. P. Dickson, London, 1886); for the Aurelius column, E. Petersen, A. von Domaszewski, and G. Calderini, Die Marcussäule (Munich, 1896), with historical introduction by Th. Mommsen. (5) The Meditations were published by Xylander in 1558; the best critical edition is that of J. Stich in the Teubner series (Leipzig, 1882; 2nd ed., 1903); textual emendations also in Journal of Philology, xxiii. 116-160 (G. H. Rendall); Classical Review, xix. (1905), pp. 18 sqq. (Herbert Richards), ibid., pp. 301 sqq. (A. J. Kronenberg). Translations exist in almost every language; that of George Long (London, 1862, re-edited 1900) has been superseded by those of G. H. Rendall (London, 1898, with valuable introduction) and J. Jackson (Oxford, 1906, with introduction by Charles Bigg). (6) For a full account of the correspondence of Aurelius and Fronto, see Robinson Ellis, Correspondence of Fronto and M. Aurelius (Oxford, 1904). (J. M. M.) MARCY, WILLIAM LEARNED (1786-1857), American statesman, was born in Southbridge (then part of Sturbridge), Massachusetts, on the 12th of December 1786. He graduated at Brown University in 1808, studied law, was admitted to the bar in Troy, New York, and began practice there in 1810. During the War of 1812 he served first as a lieutenant and afterwards as a captain of volunteers, and on the 22nd of October 1812 took part in the storming of the British post at St Regis, Canada. In 1816 he became recorder of Troy, but as he sided with the Anti-Clinton faction of the Democratic-Republican Party, known as the "Bucktails," he was removed from office in 1818 by his political opponents. As editor of the Troy Budget (daily) he was a vigorous supporter of Martin Van Buren, and when Van Buren's followers acquired control of the legislature in 1821 Marcy was made adjutant-general of the New York militia. From 1823 to 1829 Marcy was comptroller of the state, an office then especially important on account of the large exbecame the leading member of the famous "Albany Regency," penditures for internal improvements, and during this period he a group of able Democratic politicians who exerted a powerful influence throughout the state by their control of the party patronage and machinery. He was one of the associate justices of the New York Supreme Court from 1829 to 1831, presiding over the trial of the alleged murderers of William Morgan and in other important cases; and was a member of the United States Senate from December 1831 to July 1832, when he resigned to become governor of New York. In a speech in the Senate defending Van Buren against an attack by Henry Clay, Marcy made the unfortunate remark that " to the victors belong the spoils of the enemy," and thereby became widely known as a champion of the proscription of political opponents. He served as governor of New York for six years (Jan. 1, 1833 to Dec. 31, 1838), but was defeated in 1838 by the Whig candidate, William H. Seward. As governor he checked the issue of bank charters by the legislature and secured the enactment, in 1838, of a general banking law, which abolished the monopoly features incident to the old banking system. In 1839-1842 Marcy was a member of a commission appointed by President Van Buren, in accordance with the treaty of 1839 between the United States and Mexico to examine and decide upon " certain claims of citizens of the United States against Mexico. In 1843 he presided over the Democratic state convention at Syracuse, and in 1844-1845 he was recognized as one of the leaders of the "Hunkers," or regular Democrats in New York, and an active opponent of the "Barnburners." He was secretary of war under President Polk from 1845 to 1849, and as such discharged with ability the especially onerous duties incident to the conduct of the Mexican War; he became involved, however, in controversies with Generals Scott and Taylor, who accused him, it seems very unjustly, of seeking to embarrass their operations in the field because they were political opponents of the administration. In the Democratic convention at Baltimore, in 1852, Marcy was a prominent candidate for the presidential nomination, and from 1853 to 1857 he was secretary of state in the cabinet of President Pierce. Few cabinet officers in time of peace have had more engrossing duties. His circular of the 1st of June 1853 to American diplomatic agents abroad, recommending that, whenever practicable, they should" appear in the simple dress of an American citizen," created much discussion in Europe; in 1867 his recommendation was enacted into a law of Congress. One of the most important matters with which he was called upon to deal was the "Koszta Affair"; his "Hülsemann letter (1853), is an important 1 The "Koszta Affair" involved an interesting question of international law-i.e. the right of an alien domiciled in any country to the protection of that country-and has served as a precedent for the American government in somewhat similar cases that have arisen. Martin Koszta, a Hungarian revolutionist of 1848, had emigrated to the United States and had there taken the preliminary step for naturalization by formally declaring his intention to become a citizen of the United States. In 1853 he went on personal business to Smyrna, where he secured a passport from the American consul; the Austrian consul, however, caused him to be seized and detained on an Austrian brig-of-war. Soon afterward Captain Duncan N. Ingraham (1802-1891), in command of a United States sloop-of-war, arrived at Smyrna, and threatened to attack the Austrian vessel unless Koszta were released; and as a compromise Koszta was placed in the custody of the French consul. To Chevalier Hülsemann, then representing Austria at Washington, who had demanded from the United States the disavowal of the acts of its agents, the complete surrender of Koszta, and "satisfaction proportionate to the magnitude of the outrage," Marcy wrote on the 26th of September 1853, that Koszta "when seized and imprisoned was invested with the nationality of the United States" and had a right to the protection of the United States government, and added: "Whenever by the law of nations an individual becomes clothed with our national state paper, and the principles it enunciates have been approved by leading authorities on international law. In the same year he secured the negotiation of the Gadsden Treaty (see GADSDEN, JAMES), by which the boundary dispute between Mexico and the United States was adjusted and a large area was added to the Federal domain; and in June 1854 he concluded with Lord Elgin, governor-general of Canada, acting for the British Government, a treaty designed to settle the fisheries question and providing for tariff reciprocity (as regards certain enumerated commodities) between Canada and the United States. In 1854 Marcy had to deal with the complications growing out of the bombardment of San Juan del Norte (Greytown), Nicaragua, by the United States sloop-of-war "Cyane" for insults offered the American minister by its inhabitants and for their refusal to make restitution for damages to American property. The expedition of William Walker (q.v.) to Nicaragua in 1855 further complicated the Central American question. The Crimean War, on account of the extensive recruiting therefor by British consuls in several American cities, in violation of American neutrality, led to a diplomatic controversy with Great Britain, and in May 1856 the British minister, John F. T. Crampton (1805-1886), received his passports, and the exequaturs of the British consuls at New York, Philadelphia and Cincinnati were revoked. The incident created great excitement in England, but in 1857 the British government sent Sir Francis Napier to Washington to take Crampton's place. To the Declaration of Paris of 1856, prescribing certain rules of naval warfare, Marcy on behalf of his government refused to subscribe, because Great Britain had rejected his proposed amendment exempting from seizure in time of war all private property not contraband. The diplomatic relations of the United States and Spain furnished, perhaps, the most perplexing of Marcy's problems. Upon the seizure (on Feb. 28, 1854) of the American vessel "Black Warrior," the confiscation of her cargo, and the fining of her captain by the Cuban authorities, on the ground that this vessel had violated the customs regulations of the port of Havana, slavery propagandists sought to force the administration into an attitude that would lead to war with Spain and make possible the seizure of Cuba; and it was largely due to Marcy's influence that war was averted, Spain restoring the confiscated cargo and remitting the captain's fine. The secretary, however, was not averse to increasing his popularity and his chances for the presidency by obtaining Cuba in an honourable manner, and it was at his suggestion that James Buchanan, J. Y. Mason and Pierre Soulé, the ministers respectively to Great Britain, France and Spain, met at Ostend and Aix-la-Chapelle in October 1854 to discuss the Cuban question. But the remarkable "Ostend Manifesto" (see BUCHANAN, JAMES), the outcome of their conference, was quite unexpected, and Marcy promptly disavowed the document. Marcy died at Ballston Spa, New York, on the 4th of July 1857, a short time after the close of Pierce's administration. In domestic affairs Marcy was a shrewd, but honest partisan; in diplomacy he exhibited the qualities of a broadminded, patriotic statesman, endowed, however, with vigour, rather than brilliancy, of intellect. For his early career, consult J. S. Jenkins, Lives of the Governors of New York (Auburn, New York, 1851), and for his work as secretary of state, see James Ford Rhodes, History of the United States (vols. í. and ii., New York, 1892), and an article by Sidney Webster, "Mr Marcy, the Cuban Question, and the Ostend Manifesto," in vol. viii. of the Political Science Quarterly (New York, 1893). MARDIN, the chief town of a sanjak of the Diarbekr vilayet of Asiatic Turkey. It is a military station on the DiarbekrMosul road. It occupies a remarkable site on the south side of a conical hill of soft limestone, and the houses rise tier above tier. character—he can claim the protection of this government, and it may respond to that claim without being obliged to explain its conduct to any foreign power; for it is its duty to make its nationality respected by other nations and respectable in every quarter of the globe." Eventually Koszta was released and returned to the United States. The Hülsemann letter was published and greatly increased Marcy's popularity. 1 See Henry L. James, "The Black Warrior Affair" in the American Historical Review, vol. xii. (1907). The streets are narrow and paved in steps, while often the roadway runs along the roof of the house in the tier below. The hill is almost surrounded by old walls, while on the summit are the remains of the famous castle of the Kaleh Shubha (Lat. Maride or Marde,) which from Roman times has played an important part in history. The Arab geographers considered it impregnable, and from its steep approaches and well-arranged defences it was able to offer a protracted resistance to the Mongolian conqueror Hulagu and to the armies of Timur. It was also for several centuries the residence of more or less independent princes of the Ortokid Turkoman dynasty. The climate is healthy and dry, and fruit grows well, but water is sometimes scanty in the summer. Mardin is the centre of a good corngrowing district, and is important chiefly as a border town for the Kurds on the north and the Arab tribes to the south. It is the chief centre of the Jacobite Christians, who have many villages in the Tor Abdin hills to the north-east, and whose patriarch lives at Deir Zaferan, a Syrian monastery of the 9th century not far off in the same direction. The population is estimated at 27,000, of whom about one-half are Christians of the Armenian, Chaldean, Jacobite, Protestant and Roman Catholic communities. Besides many mosques and churches there are three monasteries (Syrian, Franciscan and Capuchin), and an important American Mission station, with church, schools and a medical officer. MARDUK (Bibl. MERODACH2), the name of the patron deity of the city of Babylon, who, when Babylon permanently became the political centre of the united states of the Euphrates valley under Khammurabi (c. 2250 B.C.), rose to the position of the head of the Babylonian pantheon. His original character was that of a solar deity, and he personifies more specifically the sun of the spring-time who conquers the storms of the winter season. He was thus fitted to become the god who triumphs over chaos that reigned in the beginning of time. This earlier Marduk, however, was effaced by the reflex of the political development through which the Euphrates valley passed and which led to imbuing him with traits belonging to gods who at an earlier period were recognized as the heads of the pantheon. There are more particularly two gods-Ea and Bel-whose powers and attributes pass over to Marduk. In the case of Ea the transfer proceeds pacifically and without involving the effacement of the older god. Marduk is viewed as the son of Ea. The father voluntarily recognizes the superiority of the son and hands over to him the control of humanity. This association of Marduk and Ea, while indicating primarily the passing of the supremacy once enjoyed by Eridu to Babylon as a religious and political centre, may also reflect an early dependence of Babylon upon Eridu, not necessarily of a political character but, in view of the spread of culture in the Euphrates valley from the south to the north, the recognition of Eridu as the older centre on the part of the younger one. At all events, traces of a cult of Marduk at Eridu are to be noted in the religious literature, and the most reasonable explanation for the existence of a god Marduk in Eridu is to assume that Babylon in this way paid its homage to the old settlement at the head of the Persian Gulf. While the relationship between Ea (q.v.) and Marduk is thus marked by harmony and an amicable abdication on the part of the father in favour of his son, Marduk's absorption of the power and prerogatives of Bel of Nippur was at the expense of the latter's prestige. After the days of Khammurabi, the cult of Marduk eclipses that of Bel (q.v.), and although during the five centuries of Cassite control in Babylonia (c. 1750-1200 B.C.), Nippur and the cult of the older Bel enjoy a period of renaissance, when the reaction ensued it marked the definite and permanent triumph of Marduk over Bel until the end of the Babylonian empire. The only serious 'rival to Marduk after 1200 B.C. is Assur (q.v.) in Assyria. In the south Marduk reigns supreme, and his supremacy is indicated most significantly by making him the Bel, "the lord," par excellence. The old myths in which Bel of Nippur was celebrated as the hero were transformed by the priests of Babylon in the interest "The name Mordecai denotes "belonging to Maduk." of the Marduk cult with the chief rôle assigned to their favourite. | The hymns once sung in the temple of Bel were re-edited and adapted to the cult of Babylon. In this process the older Bel was deliberately set aside, and the climax was reached when the conquest of the monster Tiamat, symbolizing the chaos prevailing in primeval days, was ascribed to Marduk instead of, as in the older form of the epic, to Bel. With this stroke Marduk became the creator of the world, including mankind—again setting aside the far older claims of Bel to this distinction. Besides absorbing the prerogatives of Ea and Bel, Marduk was also imbued with the attributes of other of the great gods, such as Adad, Shamash, Nergal and Ninib, so that, more particularly as we approach the days of the Neo-Babylonian Empire, the impression is created that Marduk was the only real deity recognized, and that the other gods were merely the various forms under which he manifested himself. So far as one can speak of a monotheistic tendency in Babylonia it connects itself with this conception that was gradually crystallized in regard to the old solar deity of Babylon. The history of the city of Babylon can now be traced back to the days of Sargon of Agade (before 3000 B.C.) who appears to have given the city its name. There is every reason to assume, therefore, that the cult of Marduk existed already at this early period, though it must always be borne in mind that, until the days of Khammurabi, his jurisdiction was limited to the city of which he was the patron and that he was viewed solely as a solar deity. On monuments and cylinders he is represented as armed with the weapon with which he despatched the monster Tiamat. At times this monster is also depicted lying vanquished at his feet, and occasionally the monster with the lance or the lance alone is reproduced instead of the god himself. In the astral-theological system, Marduk is identified with the planet Jupiter. As the creator of the world, the New Year's festival, known as Zagmuk and celebrated at the time of the vernal equinox, was sacred to him. The festival, which lasted | for eleven days, symbolized the new birth of nature-a reproduction therefore of the creation of the world. The arbiter of all fates, Marduk, was pictured as holding an assembly of the gods during the New Year's festival for the purpose of deciding the lot of each individual for the year to come. The epic reciting his wonderful deed in despatching the monster Tiamat and in establishing law and order in the world in the place of chaos was recited in his temple at Babylon known as E-Saggila, "the lofty house," and there are some reasons for believing that the recital was accompanied by a dramatical representation of the epic. The meaning of the name Marduk is unknown. By a species of word-play the name was interpreted as "the son of the chamber," with reference perhaps to the sacred chamber of fate in which he sat in judgment on the New Year's festival. Ideographically he is represented by two signs signifying "child of the day" (or "of the sun ") which is a distinct allusion to his original solar character. Other ideographic signs describe him as the "strong and universal ruler." The name of his consort was Sarpanit, i.e. the shining or brilliant one-again an allusion to Marduk's solar traits-and this name was playfully twisted by the Babylonian priests to mean the seed-producing" (as though compounded of zer, seed, and bănit, producing, which was regarded as an appropriate appellation for the female counterpart of the creator of mankind and of life in general. The punning etymology betrays the evident desire of the priests to see in Marduk's consort a form or manifestation of the great | mother-goddess Ishtar (q.v.), just as in Assyria Ishtar frequently appears as the consort of the chief god of Assyria, known as Assur (q.v.). (M. JA.) 66 MARE, the English term for the female of any animal of the family Equidae, of the ass, or zebra, but particularly of the horse. It is also used of the camel. To find a "mare's nest is an old proverbial saying for a purely imaginary discovery. In "night-mare," an oppressive or terrifying dream, the termination is a word appearing as mar, maer and mara in various Teutonic languages for a goblin, supposed to sit on a sleeper's chest and cause these dreams: cf. elf. This Teutonic word also appears in the French cauchemar, the first part being from caucher, to tread or trample upon, Lat. calcare. MARE CLAUSUM and MARE LIBERUM (Lat. for " closed sea " and "free sea "), in international law, terms associated with the historic controversy which arose out of demands on the part of different states to assert exclusive dominion over areas of the open or high sea. Thus Spain laid claim to exclusive dominion over whole oceans, Great Britain to all her environing narrow seas and so on. These claims gave rise to vigorous opposition by other powers and led to the publication of Grotius's work (1609) called Mare liberum. In Mare clausum (1635) John Selden endeavoured to prove that the sea was practically as capable of appropriation as territory. Owing to the conflict of claims which grew out of the controversy, maritime states had to moderate their demands and base their pretensions to maritime dominion on the principle that it extended seawards from land. A formula was found by Bynkershoek in his De dominio maris (1702) for the restriction of dominion over the sea to the actual distance to which cannon range could protect it. This became universally adopted and developed into the three-mile belt (see TERRITORIAL WATERS). In recent times controversies have arisen in connexion with the Baltic, the Black Sea and more especially the Bering Sea. In the latter case the United States, after the purchase of Alaska, vainly attempted to assert dominion beyond the three-mile limit. Still more recently the hardship of treating the greater part of Moray Firth as open sea to the exclusion of British and to the advantage of foreign fishermen has been raised (see NORTH SEA FISHERIES ConvenTION; TERRITORIAL WATERS). Conventions for the suppression of the slave trade, including the Brussels General Act of 1885, and the North Sea Fisheries Convention, have placed restrictions on the freedom of the high sea, and possibly, in the general interest, other agreements will bring it further under control, on the principle that what is the property of all nations must be used without detriment to its use by others (see HIGH SEAS). (T. BA.) MAREE, LOCH, a fresh-water lake in the county of Ross and Cromarty, Scotland. Its name-of which Maroy and Mourie are older variants-does not, as is often supposed, commemorate the Virgin, but St Maelrubha, who came from Bangor in Ireland in 671 and founded a monastery at Applecross and a chapel (now in ruins) on Isle Maree. Trending in a south-easterly to northwesterly direction, the lake has a length of 133 m. from Kinlochewe at the head of the dam erected in the 16th century (or earlier) by the iron-smelters of the Cheardach Ruardh, or Red Smiddy, on the short but impetuous river Ewe by which it drains to the sea. It lies at a height of 32 ft. above sea-level; the greatest breadth is just over 2 m. at Slattadale, the mean breadth being 1% of a mile; and the greatest depth, 367 ft., occurs in the upper basin, the mean depth being 125 ft. Its waters cover an area of fully II sq. m., and its islands nearly 1 sq. m., while the drainage area is 171 sq. m. A remarkable feature is the large number (more than 30) and considerable area of the islands. Excepting Loch Cròcach, a small lake in the Assynt district of Sutherlandshire, its insularity (i.e. the ratio of the total area of the islands to that of the water surface) is higher than that of any other lake in Great Britain, Loch Lomond coming next. Nearly all the islands lie north and east of Slattadale, the largest being Eilean Subhainn, or St Swithin's Isle, which contains a small lake 750 ft. long, 300 ft. broad and 64 ft. deep. For twothirds of its length the loch is flanked by magnificent mountains. On the north-east the principal heights are Ben Slioch (3217 ft.), whose sugar-loaf form dominates the landscape, Ben Lair (2817) and Ben Airidh-a-Char (2593), and, on the south-west, the peaks of Ben Eay, four of which exceed 3000 ft. MAREMMA (a corruption of Marittima, “situated on the sea"), a marshy region of Tuscany, Italy, extending from the mouth of the Cecina to Orbetello and varying in breadth from 15 to 20 m. In Etruscan and Roman times the Maremma was a |