[963]In all the early rituals the benediction is not allowed in case of a second marriage, at any rate unless the first marriage of one or both of the parties had not been blessed by the priest; and long paragraphs of the service are devoted to explaining the alleged reasons for this, and to the still harder task of showing how a second marriage can be a sacrament and yet less holy than a first marriage. This dilemma led to curious compromises, as in the service used at the marriage of King Ethelwulf with Judith, his father's widow, in the year 856; see the service inPertz,Monumenta, leg., I, 420; andDieckhoff,Die kirch. Trauung, 73, 74. On this topic compare the York, Sarum, and Hereford rituals in Surtees SocietyPublications, LXIII, 35-37, Appendix, 23, 24, 117, 118; and the Sarum (Salisbury) ritual inMaskell,Monumenta ritualia, I, 71-74; alsoRituale romanum Pauli Quinti, 198;Martene,De ritibus, II, 121, 122;Excerp. Ecgberti, 91: in Thorpe, II, 110;Aelfric'sCanons, 9;ibid., II, 347;Friedberg,Eheschliessung, 36;Schmid,Gesetze, 562;Bohn,Pol. Cyc., III, 319.Selden,Uxor ebraica, II, c. 30, maintains that the practice of celebrating nuptials before a priest was not general among primitive Christians. This is declared an error byBingham,Origines, VII, 328 ff., who, like Dieckhoff and most ecclesiastical writers, holds that the custom was general and obligatory.
[963]In all the early rituals the benediction is not allowed in case of a second marriage, at any rate unless the first marriage of one or both of the parties had not been blessed by the priest; and long paragraphs of the service are devoted to explaining the alleged reasons for this, and to the still harder task of showing how a second marriage can be a sacrament and yet less holy than a first marriage. This dilemma led to curious compromises, as in the service used at the marriage of King Ethelwulf with Judith, his father's widow, in the year 856; see the service inPertz,Monumenta, leg., I, 420; andDieckhoff,Die kirch. Trauung, 73, 74. On this topic compare the York, Sarum, and Hereford rituals in Surtees SocietyPublications, LXIII, 35-37, Appendix, 23, 24, 117, 118; and the Sarum (Salisbury) ritual inMaskell,Monumenta ritualia, I, 71-74; alsoRituale romanum Pauli Quinti, 198;Martene,De ritibus, II, 121, 122;Excerp. Ecgberti, 91: in Thorpe, II, 110;Aelfric'sCanons, 9;ibid., II, 347;Friedberg,Eheschliessung, 36;Schmid,Gesetze, 562;Bohn,Pol. Cyc., III, 319.Selden,Uxor ebraica, II, c. 30, maintains that the practice of celebrating nuptials before a priest was not general among primitive Christians. This is declared an error byBingham,Origines, VII, 328 ff., who, like Dieckhoff and most ecclesiastical writers, holds that the custom was general and obligatory.
[964]Sohm,Eheschliessung, 107 ff., 153 ff.;idem,Zur Trauungsfrage, 10 ff.;idem,Obligat. Civilehe, 25 ff. In substantial agreement with Sohm areLoening,Gesch. des deutsch. Kirchenrechts, II, 569-606:Friedberg, "Zur Geschichte,"ZKR., I, 374 ff.;Biener, "Beiträge,"ibid., XX, 119-47;Scheurl,Entwicklung, 110 ff.Cf.Beauchet,Étude, 30 ff.;Spirgatis,Verlobung und Trauung, 4 ff.;Schubert,Die evangel. Trauung, 14 ff.;Kliefoth,Liturgische Abhandlungen(2d ed., 1869), I, 136 ff.
[964]Sohm,Eheschliessung, 107 ff., 153 ff.;idem,Zur Trauungsfrage, 10 ff.;idem,Obligat. Civilehe, 25 ff. In substantial agreement with Sohm areLoening,Gesch. des deutsch. Kirchenrechts, II, 569-606:Friedberg, "Zur Geschichte,"ZKR., I, 374 ff.;Biener, "Beiträge,"ibid., XX, 119-47;Scheurl,Entwicklung, 110 ff.Cf.Beauchet,Étude, 30 ff.;Spirgatis,Verlobung und Trauung, 4 ff.;Schubert,Die evangel. Trauung, 14 ff.;Kliefoth,Liturgische Abhandlungen(2d ed., 1869), I, 136 ff.
[965]Dieckhoff,Die kirch. Trauung, 29 ff., 45, 46 ff., 65 ff.;idem,Civilehe und kirch. Trauung, 14 ff. Much earlier,Moy,Eherecht der Christen, 216, 217, had taken the same view.
[965]Dieckhoff,Die kirch. Trauung, 29 ff., 45, 46 ff., 65 ff.;idem,Civilehe und kirch. Trauung, 14 ff. Much earlier,Moy,Eherecht der Christen, 216, 217, had taken the same view.
[966]Dieckhoff,Die kirch. Trauung, 35 ff.:sacramentariaof Popes Leo, Gelasius, and Gregory I. These, he thinks, show not merely a "divine benediction of the marriage already concluded, but essentially a divine joining in marriage." These services are also contained inDaniel,Codex liturgicus, I, 257 ff.; and that of Gelasius inMartene,De ritibus, II, 127.
[966]Dieckhoff,Die kirch. Trauung, 35 ff.:sacramentariaof Popes Leo, Gelasius, and Gregory I. These, he thinks, show not merely a "divine benediction of the marriage already concluded, but essentially a divine joining in marriage." These services are also contained inDaniel,Codex liturgicus, I, 257 ff.; and that of Gelasius inMartene,De ritibus, II, 127.
[967]Charles the Great in the Capitulary of 802, c. 35,Walter,Corpus juris germ., II, 167, prescribes the benediction of the nuptials by a priest; but this is thought to have had little effect. The benediction is also required by several false capitularies:Friedberg,Eheschliessung, 58, 59. On this decree of 802 see alsoSchubert,Die evangel. Trauung, 19;Beauchet,Étude, 30, 31.
[967]Charles the Great in the Capitulary of 802, c. 35,Walter,Corpus juris germ., II, 167, prescribes the benediction of the nuptials by a priest; but this is thought to have had little effect. The benediction is also required by several false capitularies:Friedberg,Eheschliessung, 58, 59. On this decree of 802 see alsoSchubert,Die evangel. Trauung, 19;Beauchet,Étude, 30, 31.
[968]Surtees SocietyPublications, LXIII, Appendix, 157 ff. In theOrdoof Archbishop Egbert, for instance, a blessing is invoked upon the parties, the bridal chamber, and the marriage bed; and the otherOrdinesthere printed are of the same general character.
[968]Surtees SocietyPublications, LXIII, Appendix, 157 ff. In theOrdoof Archbishop Egbert, for instance, a blessing is invoked upon the parties, the bridal chamber, and the marriage bed; and the otherOrdinesthere printed are of the same general character.
[969]It need not surprise us that these phases of evolution chronologically overlap each other; for social development is seldom uniform.
[969]It need not surprise us that these phases of evolution chronologically overlap each other; for social development is seldom uniform.
[970]Haustrauung:Sohm,Eheschliessung, 158.
[970]Haustrauung:Sohm,Eheschliessung, 158.
[971]Alsoad valvas ecclesiae, in facie ecclesiae, in conspectu ecclesiae, ad fores ecclesiae, etc.
[971]Alsoad valvas ecclesiae, in facie ecclesiae, in conspectu ecclesiae, ad fores ecclesiae, etc.
[972]"By performing the civil rite outside the walls of the church they declared the fundamental nature of the matrimonial contract, and asserted the doctrine of the common law of the land respecting its meaning and purpose."—Jeaffreson,Brides and Bridals, I, 53. This view is of course rejected byDieckhoff,Die kirch. Trauung, 76, note, 79 ff., who regards the ecclesiastical transaction as a real ecclesiastical celebration necessary to the marriage in the eyes of the church.Cf.Bierling, "Kleine Beiträge,"ZKR., XVI, 288 ff., who criticisesDieckhoff(Civilehe und kirch. Trauung), and agrees withSohm(Zur Trauungsfrage, 10) that the ecclesiastical transaction must not be confused with ecclesiastical marriage.
[972]"By performing the civil rite outside the walls of the church they declared the fundamental nature of the matrimonial contract, and asserted the doctrine of the common law of the land respecting its meaning and purpose."—Jeaffreson,Brides and Bridals, I, 53. This view is of course rejected byDieckhoff,Die kirch. Trauung, 76, note, 79 ff., who regards the ecclesiastical transaction as a real ecclesiastical celebration necessary to the marriage in the eyes of the church.Cf.Bierling, "Kleine Beiträge,"ZKR., XVI, 288 ff., who criticisesDieckhoff(Civilehe und kirch. Trauung), and agrees withSohm(Zur Trauungsfrage, 10) that the ecclesiastical transaction must not be confused with ecclesiastical marriage.
[973]Glanville,Tractatus, lib. vi, c. 1:Phillips, II, 381. "The term dower is used in two senses. Dower in the sense in which it is commonly used means that which any free man at the time of his being affianced (tempore desponsationis) gives to his bride at the church door":Glanville, vi, c. 1, as translated byJohn Beames(London, 1812).Cf.alsoSelden,Fleta, lib. v, c. 23, pp. 340, 341;Bracton,De legibus, lib. ii, c. 39 (fol. 92), Vol. II, 48;Horne,The Mirror of Justices(ed.Whittaker, London, 1895), 11;Fitzherbert,New Natura Brevium(Dublin, 1793), 352 (150);Hengham,Summa parva, c. ii: "Brevia de dote ad ostium ecclesiae;"Selden,Uxor ebraica, 198, or inOpera, III, 680.That thegifta, or celebration as a temporal act, should take place before the church door is thoroughly in harmony with the early view that there purification or preparation should be made for the rites or service within the sanctuary. Theatriumsometimes seems to be regarded as the medial ground between the world on the one hand and the sacred temple of God on the other; see, for example,Old Eng. Homilies, I, 72, 73: children are to be baptized in holy church, "and their godfathers and godmothers are to answer for them at the church-door, and enter into pledges (covenants) at the font-stone, that they should be believing (faithful) men." This passage is referred to inMätzner,Altenglisch. Sprachproben(Berlin, 1878), II, 578, at "chirchedure."Gregory, in hisPastoral Care, 104, 105, referring to the brazen basins before the Temple supported by twelve oxen, says the bishops when they "descend to wash the sins of their neighbors, when they confess, they support, as it were, the basin before the church-door." According to theCapitula et fragmenta Theodori,Thorpe,Ancient Laws(folio), 313, "Si in atrio ecclesiae quislibet injuriaverit aliquem presbyterum, vel ibidem aliquod sacrilegium perpetraverit, altari et Domino componatur." With this compareÆthelred,Laws, VII, 13:Thorpe,Ancient Laws(folio), 142;Grimm,Wörterbuch,s. v."Kirchthor;"Murray,New Eng. Dict., Part V, 406, at "church-door;"Ormulum, I, 43, ll. 1326, 1327;Chaucer,Prolog., 460: "Housbondes at chirche dore she hadde fyve." See alsoWarnkönig and Stein,Französische Verfassungsgeschichte, II, 257;Weinhold,Deutsche Frauen, I, 377, 378;Whitgift,Works, II, 461-64;Brand,Pop. Ant., II, 133-35;Jeaffreson,Brides and Bridals, I, 46-59;Spirgatis,Verlobung und Trauung, 20, 21;Schubert,Die evangel. Trauung, 20.
[973]Glanville,Tractatus, lib. vi, c. 1:Phillips, II, 381. "The term dower is used in two senses. Dower in the sense in which it is commonly used means that which any free man at the time of his being affianced (tempore desponsationis) gives to his bride at the church door":Glanville, vi, c. 1, as translated byJohn Beames(London, 1812).Cf.alsoSelden,Fleta, lib. v, c. 23, pp. 340, 341;Bracton,De legibus, lib. ii, c. 39 (fol. 92), Vol. II, 48;Horne,The Mirror of Justices(ed.Whittaker, London, 1895), 11;Fitzherbert,New Natura Brevium(Dublin, 1793), 352 (150);Hengham,Summa parva, c. ii: "Brevia de dote ad ostium ecclesiae;"Selden,Uxor ebraica, 198, or inOpera, III, 680.
That thegifta, or celebration as a temporal act, should take place before the church door is thoroughly in harmony with the early view that there purification or preparation should be made for the rites or service within the sanctuary. Theatriumsometimes seems to be regarded as the medial ground between the world on the one hand and the sacred temple of God on the other; see, for example,Old Eng. Homilies, I, 72, 73: children are to be baptized in holy church, "and their godfathers and godmothers are to answer for them at the church-door, and enter into pledges (covenants) at the font-stone, that they should be believing (faithful) men." This passage is referred to inMätzner,Altenglisch. Sprachproben(Berlin, 1878), II, 578, at "chirchedure."Gregory, in hisPastoral Care, 104, 105, referring to the brazen basins before the Temple supported by twelve oxen, says the bishops when they "descend to wash the sins of their neighbors, when they confess, they support, as it were, the basin before the church-door." According to theCapitula et fragmenta Theodori,Thorpe,Ancient Laws(folio), 313, "Si in atrio ecclesiae quislibet injuriaverit aliquem presbyterum, vel ibidem aliquod sacrilegium perpetraverit, altari et Domino componatur." With this compareÆthelred,Laws, VII, 13:Thorpe,Ancient Laws(folio), 142;Grimm,Wörterbuch,s. v."Kirchthor;"Murray,New Eng. Dict., Part V, 406, at "church-door;"Ormulum, I, 43, ll. 1326, 1327;Chaucer,Prolog., 460: "Housbondes at chirche dore she hadde fyve." See alsoWarnkönig and Stein,Französische Verfassungsgeschichte, II, 257;Weinhold,Deutsche Frauen, I, 377, 378;Whitgift,Works, II, 461-64;Brand,Pop. Ant., II, 133-35;Jeaffreson,Brides and Bridals, I, 46-59;Spirgatis,Verlobung und Trauung, 20, 21;Schubert,Die evangel. Trauung, 20.
[974]Léon Gautier,La chevalerie, 424 n. 3:ap.Martene,De ritibus, who says: "Nuptiae communiter solent celebrariad valvas ecclesiae;" and places before us abundant proof in the sixteenordineswhich he publishes,ibid., II, 127-44. Gautier cites alsoÉtienne de Bourbon, ed. ofLecoy de la Marche, 366: "Cum duceretur ... ad parrochiam ...et esset sub porticu ecclesiae ut sponsa sua ei consentiretet matrimonium ratificaretur per verba de praesenti, ut moris est, et sic in ecclesia matrimonium solempnizaretur in misse celebratione et aliis." The same writer makes a thorough examination of the "Pontifical ou rituel de lire" (published byMartene, II, coll. 356-59, who assigns it to the twelfth century), comparing it with other rituals, with illustrations and proofs from many sources. In chaps. ix to xi inclusive, entitled "Le mariage du chevalier" (op. cit., 341-450), Gautier gives a learned and most interesting discussion of mediæval marriage rites and customs. CompareDaniel,Codex liturgicus; and the summaries inPalmer,Origines liturgicae, I, 106 ff.
[974]Léon Gautier,La chevalerie, 424 n. 3:ap.Martene,De ritibus, who says: "Nuptiae communiter solent celebrariad valvas ecclesiae;" and places before us abundant proof in the sixteenordineswhich he publishes,ibid., II, 127-44. Gautier cites alsoÉtienne de Bourbon, ed. ofLecoy de la Marche, 366: "Cum duceretur ... ad parrochiam ...et esset sub porticu ecclesiae ut sponsa sua ei consentiretet matrimonium ratificaretur per verba de praesenti, ut moris est, et sic in ecclesia matrimonium solempnizaretur in misse celebratione et aliis." The same writer makes a thorough examination of the "Pontifical ou rituel de lire" (published byMartene, II, coll. 356-59, who assigns it to the twelfth century), comparing it with other rituals, with illustrations and proofs from many sources. In chaps. ix to xi inclusive, entitled "Le mariage du chevalier" (op. cit., 341-450), Gautier gives a learned and most interesting discussion of mediæval marriage rites and customs. CompareDaniel,Codex liturgicus; and the summaries inPalmer,Origines liturgicae, I, 106 ff.
[975]SeeSohm,Eheschliessung, 153-63; andFriedberg,Eheschliessung, 37, 38, who reach this conclusion from an examination of the various English and continental rituals; especially the ritual of Rennes,ca.eleventh century, inMartene, II, 127; alsoSohm,op. cit., 159, 160;Dieckhoff,Die kirch. Trauung, 77, 78.
[975]SeeSohm,Eheschliessung, 153-63; andFriedberg,Eheschliessung, 37, 38, who reach this conclusion from an examination of the various English and continental rituals; especially the ritual of Rennes,ca.eleventh century, inMartene, II, 127; alsoSohm,op. cit., 159, 160;Dieckhoff,Die kirch. Trauung, 77, 78.
[976]"Manual ad usum Sarum," in Surtees SocietyPublications, LXIII, Appendix, 17-20; also inMaskell,Monumenta ritualia, I, 50-77. Compare the rituals of York, Hereford, and the others contained in Surtees SocietyPublications, LXIII, 24 ff., 115 ff., 160 ff.; also the "Rituel de lire" inLéon Gautier,La chevalerie, 424-31, as summarized in capitals in the margin; and the ritual of Rennes inMartene,De ritibus, II, 127; or inSohm,Eheschliessung, 159, 160: "In primis veniat sacerdos ante ostium ecclesiae indutus alba atque stola cum benedicta aqua; qua aspersa, interroget eos sapienter, utrum legaliter copulari velint, et quaerat quomodo parentes non sint, et doceat quomodo simul in lege Domini vivere debeant. Deindefaciat parentes secuti mos est dare eam, atque sponsum dotalitium dividere, cunctisque audientibus legere, ipsumque suae sponsae libenter dare.... Qua finita,intrando in ecclesiam, missam incipiat," etc.
[976]"Manual ad usum Sarum," in Surtees SocietyPublications, LXIII, Appendix, 17-20; also inMaskell,Monumenta ritualia, I, 50-77. Compare the rituals of York, Hereford, and the others contained in Surtees SocietyPublications, LXIII, 24 ff., 115 ff., 160 ff.; also the "Rituel de lire" inLéon Gautier,La chevalerie, 424-31, as summarized in capitals in the margin; and the ritual of Rennes inMartene,De ritibus, II, 127; or inSohm,Eheschliessung, 159, 160: "In primis veniat sacerdos ante ostium ecclesiae indutus alba atque stola cum benedicta aqua; qua aspersa, interroget eos sapienter, utrum legaliter copulari velint, et quaerat quomodo parentes non sint, et doceat quomodo simul in lege Domini vivere debeant. Deindefaciat parentes secuti mos est dare eam, atque sponsum dotalitium dividere, cunctisque audientibus legere, ipsumque suae sponsae libenter dare.... Qua finita,intrando in ecclesiam, missam incipiat," etc.
[977]Liturgy of Edward VI.(Parker Society), 127;Liturgy of Elizabeth(Parker Society), 217. CompareWhitgift,Defence of the Answer, II, 462, where he defends the requirement of the "book," that "persons to be married shall come into the body of the church, with their friends and neighbours, there to be married," againstThomas Cartwrightin hisReply to the Answer, 105, sec. 2, who ridicules the prescribed ceremonial. "Likewise for marriage," says Cartwright, "he (the priest) cometh back again into the body of the church, and for baptism unto the church-door: what comeliness, what decency, what edifying in this? Decency (I say) in running and trudging from place to place: edifying in standing in that place, and after that sort, where he can worst be heard and understanded."
[977]Liturgy of Edward VI.(Parker Society), 127;Liturgy of Elizabeth(Parker Society), 217. CompareWhitgift,Defence of the Answer, II, 462, where he defends the requirement of the "book," that "persons to be married shall come into the body of the church, with their friends and neighbours, there to be married," againstThomas Cartwrightin hisReply to the Answer, 105, sec. 2, who ridicules the prescribed ceremonial. "Likewise for marriage," says Cartwright, "he (the priest) cometh back again into the body of the church, and for baptism unto the church-door: what comeliness, what decency, what edifying in this? Decency (I say) in running and trudging from place to place: edifying in standing in that place, and after that sort, where he can worst be heard and understanded."
[978]This is next to the oldest mention, after the Germanic conquest, of the priestly benediction; the first is the marriage of Judith to the Saxon king Æthelwulf, 856, elsewhere mentioned.
[978]This is next to the oldest mention, after the Germanic conquest, of the priestly benediction; the first is the marriage of Judith to the Saxon king Æthelwulf, 856, elsewhere mentioned.
[979]Schmid, Anhang VI, 392, 393:Thorpe, I, 255, 257.
[979]Schmid, Anhang VI, 392, 393:Thorpe, I, 255, 257.
[980]Friedberg,Eheschliessung, 35; compareLingard,History and Antiquities of the Anglo-Saxon Church, II, 7-11, who gives the form of benediction.
[980]Friedberg,Eheschliessung, 35; compareLingard,History and Antiquities of the Anglo-Saxon Church, II, 7-11, who gives the form of benediction.
[981]Sohm,Eheschliessung, 100 n. 60. This view is of course opposed byDieckhoff,Die kirch. Trauung, 69 ff.
[981]Sohm,Eheschliessung, 100 n. 60. This view is of course opposed byDieckhoff,Die kirch. Trauung, 69 ff.
[982]Lingard,op. cit., II, 10, note;ap.Wilkins,Conc., I, 582.
[982]Lingard,op. cit., II, 10, note;ap.Wilkins,Conc., I, 582.
[983]Surtees SocietyPublications, LXIII, Appendix, 160, 161. See also the "Benedictio annuli, sponsi et sponsae" from the Ely Pontifical, Cambridge University library, of the twelfth century,ibid., 161, 162, in which the priest leads in blessing the ring, assigning the dower, and directing the "giving" of the woman. It is probably a part of a very early ritual.
[983]Surtees SocietyPublications, LXIII, Appendix, 160, 161. See also the "Benedictio annuli, sponsi et sponsae" from the Ely Pontifical, Cambridge University library, of the twelfth century,ibid., 161, 162, in which the priest leads in blessing the ring, assigning the dower, and directing the "giving" of the woman. It is probably a part of a very early ritual.
[984]See the rituals of Rennes,ca.eleventh century, andde lire, twelfth century, already referred to.
[984]See the rituals of Rennes,ca.eleventh century, andde lire, twelfth century, already referred to.
[985]"Statuantur vir et mulier ante ostium ecclesiae coram Deo et sacerdote et populo, vir a dextris mulieris et mulier a sinistris viri": York manual, in Surtees SocietyPublications, LXIII, 24.Cf.the Sarum, Hereford, and Welsh rituals,ibid., Appendix, 17, 115, 167; also the Sarum ritual inMaskell, I, 50. All these place the man on the right of the woman; but in "one MS. Manual of Sarum Use (early XVth century)," the woman "stands on therighthand of the man":Henderson, in preface to Surtees SocietyPublications, LXIII, xviii, xix.
[985]"Statuantur vir et mulier ante ostium ecclesiae coram Deo et sacerdote et populo, vir a dextris mulieris et mulier a sinistris viri": York manual, in Surtees SocietyPublications, LXIII, 24.Cf.the Sarum, Hereford, and Welsh rituals,ibid., Appendix, 17, 115, 167; also the Sarum ritual inMaskell, I, 50. All these place the man on the right of the woman; but in "one MS. Manual of Sarum Use (early XVth century)," the woman "stands on therighthand of the man":Henderson, in preface to Surtees SocietyPublications, LXIII, xviii, xix.
[986]Compare the similar provisions, in more archaic words, in the Salisbury manual in the British Museum:Maskell,Monumenta ritualia, I, 52-54, margin; and the Latin form there given in the text.
[986]Compare the similar provisions, in more archaic words, in the Salisbury manual in the British Museum:Maskell,Monumenta ritualia, I, 52-54, margin; and the Latin form there given in the text.
[987]The words in the brackets in the formulæ for both parties are added in the Cambridge MS. of the York ritual.
[987]The words in the brackets in the formulæ for both parties are added in the Cambridge MS. of the York ritual.
[988]It will be noted that in the Cambridge MS. both the man and the woman promise to "worship." The same is true of the manuscript Salisbury ritual in the British Museum:Maskell,op. cit., I, 53.
[988]It will be noted that in the Cambridge MS. both the man and the woman promise to "worship." The same is true of the manuscript Salisbury ritual in the British Museum:Maskell,op. cit., I, 53.
[989]This provision is found in all these early rituals.Cf.Léon Gautier,La chevalerie, 427, note.
[989]This provision is found in all these early rituals.Cf.Léon Gautier,La chevalerie, 427, note.
[990]This formula is common to the early rituals. It is omitted in the modern service of the English church, but retained in the present Roman ritual:BinghamThe Christian Marriage Ceremony, 180.
[990]This formula is common to the early rituals. It is omitted in the modern service of the English church, but retained in the present Roman ritual:BinghamThe Christian Marriage Ceremony, 180.
[991]"Et ibi dimittat annulum secundum decretum xxx. quaestione v. Feminae, ad finem: quia in medico est quaedam vena procedens usque ad cor": p. 27.Cf.Gratian'sDecretum, inRichter-Friedberg,Corpus jur. can., I. The "vein extending to the heart" is likewise mentioned in the rituals of Hereford and Sarum, and in the Welsh ritual of the fifteenth century. The Sarum ritual adds: "et in sonoritate argenti designatur interna dilectio, quae semper inter eos debet esse recens": Surtees SocietyPublications, LXIII, Appendix, 20.
[991]"Et ibi dimittat annulum secundum decretum xxx. quaestione v. Feminae, ad finem: quia in medico est quaedam vena procedens usque ad cor": p. 27.Cf.Gratian'sDecretum, inRichter-Friedberg,Corpus jur. can., I. The "vein extending to the heart" is likewise mentioned in the rituals of Hereford and Sarum, and in the Welsh ritual of the fifteenth century. The Sarum ritual adds: "et in sonoritate argenti designatur interna dilectio, quae semper inter eos debet esse recens": Surtees SocietyPublications, LXIII, Appendix, 20.
[992]Thus a "MS. Manual of Sarum Use" provides, "whether there is land in the doury or not": "Tunc procidat sponsa ante pedes ejus, et deosculetur pedem ejus dextrum; tunc erigat eam sponsus": Surtees SocietyPublications, LXIII, 20, note; andHenderson,ibid., xix. On the York and Sarum rituals seeSelden,Uxor ebraica, 193 ff.; and the points discussed are all illustrated in theOrdinespublished inMartene.
[992]Thus a "MS. Manual of Sarum Use" provides, "whether there is land in the doury or not": "Tunc procidat sponsa ante pedes ejus, et deosculetur pedem ejus dextrum; tunc erigat eam sponsus": Surtees SocietyPublications, LXIII, 20, note; andHenderson,ibid., xix. On the York and Sarum rituals seeSelden,Uxor ebraica, 193 ff.; and the points discussed are all illustrated in theOrdinespublished inMartene.
[993]This ritual also provides a form for the priestly blessing of the bridal chamber (benedictio thalami) and the nuptial couch: "Nocte vero sequenti cum sponsus et sponsa ad lectum pervenerint, accedat Sacerdos et benedicat thalamum;" the blessing concluding with the direction: "Tunc secundum morem antiquum thurificentur torus et thalamus": 39, 40. Similar forms are given in the Hereford, Sarum, and Bangor rituals: Surtees SocietyPublications, LXIII, Appendix, 25, 26, 120;Maskell, I, 76, 77 n. 47.
[993]This ritual also provides a form for the priestly blessing of the bridal chamber (benedictio thalami) and the nuptial couch: "Nocte vero sequenti cum sponsus et sponsa ad lectum pervenerint, accedat Sacerdos et benedicat thalamum;" the blessing concluding with the direction: "Tunc secundum morem antiquum thurificentur torus et thalamus": 39, 40. Similar forms are given in the Hereford, Sarum, and Bangor rituals: Surtees SocietyPublications, LXIII, Appendix, 25, 26, 120;Maskell, I, 76, 77 n. 47.
[994]For a good summary of the Sarum and other rituals seeFriedberg,Eheschliessung, 36 ff.; and see the ceremonies of 1502 and 1554, in the "Gentlemen's Magazine Library,"Manners and Customs, 57.
[994]For a good summary of the Sarum and other rituals seeFriedberg,Eheschliessung, 36 ff.; and see the ceremonies of 1502 and 1554, in the "Gentlemen's Magazine Library,"Manners and Customs, 57.
[995]Thus a manuscript manual of Salisbury use has this "curious addition;" the priest says: "Loo this gold and this siluer is leyd doun in signifyinge that the woman schal haue hure dower, thi goodes, zif heo abide aftur thy disces": fol. 17;ap.Maskell,Monumenta ritualia, I, 58 n. 14.Léon Gautierfinds in the similar French custom a "reminiscence" of the marriageper solidum et denariumof the Salic law. "When the bridegroom pronounces these words: 'De mon bien je vous doue,' he delicately places in the little purse of the bride three pretty pieces of money, three newdeniers. Not being able to put into her hands the fields, woods, and manors constituting the dower, he gives her its symbol. They went so far on account of this usage as to coin specialdeniers, 'deniers pour espouser'":La chevalerie, 428.
[995]Thus a manuscript manual of Salisbury use has this "curious addition;" the priest says: "Loo this gold and this siluer is leyd doun in signifyinge that the woman schal haue hure dower, thi goodes, zif heo abide aftur thy disces": fol. 17;ap.Maskell,Monumenta ritualia, I, 58 n. 14.Léon Gautierfinds in the similar French custom a "reminiscence" of the marriageper solidum et denariumof the Salic law. "When the bridegroom pronounces these words: 'De mon bien je vous doue,' he delicately places in the little purse of the bride three pretty pieces of money, three newdeniers. Not being able to put into her hands the fields, woods, and manors constituting the dower, he gives her its symbol. They went so far on account of this usage as to coin specialdeniers, 'deniers pour espouser'":La chevalerie, 428.
[996]"I pronounce that they be man and wife together, in the name of the Father," etc.: Ritual of the English church, inBingham,Christian Marriage Ceremony, 166. "I join you together in marriage," etc.: Roman ritual,ibid., 178. The presence of similar phrases in all our modern ceremonies, civil or religious, is a striking proof of the essential difference between the function of the magistrate or priest now and that of his mediæval predecessor.
[996]"I pronounce that they be man and wife together, in the name of the Father," etc.: Ritual of the English church, inBingham,Christian Marriage Ceremony, 166. "I join you together in marriage," etc.: Roman ritual,ibid., 178. The presence of similar phrases in all our modern ceremonies, civil or religious, is a striking proof of the essential difference between the function of the magistrate or priest now and that of his mediæval predecessor.
[997]Léon Gautier,La chevalerie, 426 n. 1;ap.Martene,De ritibus.
[997]Léon Gautier,La chevalerie, 426 n. 1;ap.Martene,De ritibus.
[998]Sohm,Eheschliessung, 164 ff., 67 ff.;cf.Friedberg,Eheschliessung, 94 ff.
[998]Sohm,Eheschliessung, 164 ff., 67 ff.;cf.Friedberg,Eheschliessung, 94 ff.
[999]Sohm,op. cit., 164.
[999]Sohm,op. cit., 164.
[1000]Ibid., 164 ff., 179 ff.
[1000]Ibid., 164 ff., 179 ff.
[1001]The ecclesiastical act,Handlung, was old; the ecclesiastical nuptials,geistliche Trauung, was new. This isSohm'sview,op. cit., 179 ff., 183, as opposed toFriedberg,Eheschliessung, 85.
[1001]The ecclesiastical act,Handlung, was old; the ecclesiastical nuptials,geistliche Trauung, was new. This isSohm'sview,op. cit., 179 ff., 183, as opposed toFriedberg,Eheschliessung, 85.
[1002]"Tunc sacerdos det eam viro dicens verbis latinis: Et ego conjungo vos in nomine Patris et Filii et Spiritus Sancti. Amen": quoted inSohm,op. cit., 165, 166, from a Rouen ritual of the fourteenth century in Martene's collection.Dieckhoff,Die kirch. Trauung, 82 ff., takes a different view. The Rouen ritual, he holds, is not a typical service. The priest does not now gain an essentially new function at the nuptials. His office has always been necessary to a Christian marriage. In addition to his original power of joining in wedlock, he merely adds the function exercised by the father or guardian in the formal tradition. Moreover, Dieckhoff's position is supported by some rituals, which seem to show that development on the continent was not uniform in this regard.Cf.Scheurl,Entwicklung, 110 ff., who discusses the divergent views of Sohm and Friedberg.The last stage of evolution has not yet been reached in the eastern church. In the presence of the priest the bride and groom betroth and give themselves in marriage. The priest merely prays and blesses:Sohm,Zur Trauungsfrage, 19 ff.;Zhishman,Das Eherecht, 128, 135, 692 n. 1, 694 n. 1. For the marriage ritual of the Greek church seeMartene,De ritibus, II, 140-44.
[1002]"Tunc sacerdos det eam viro dicens verbis latinis: Et ego conjungo vos in nomine Patris et Filii et Spiritus Sancti. Amen": quoted inSohm,op. cit., 165, 166, from a Rouen ritual of the fourteenth century in Martene's collection.Dieckhoff,Die kirch. Trauung, 82 ff., takes a different view. The Rouen ritual, he holds, is not a typical service. The priest does not now gain an essentially new function at the nuptials. His office has always been necessary to a Christian marriage. In addition to his original power of joining in wedlock, he merely adds the function exercised by the father or guardian in the formal tradition. Moreover, Dieckhoff's position is supported by some rituals, which seem to show that development on the continent was not uniform in this regard.Cf.Scheurl,Entwicklung, 110 ff., who discusses the divergent views of Sohm and Friedberg.
The last stage of evolution has not yet been reached in the eastern church. In the presence of the priest the bride and groom betroth and give themselves in marriage. The priest merely prays and blesses:Sohm,Zur Trauungsfrage, 19 ff.;Zhishman,Das Eherecht, 128, 135, 692 n. 1, 694 n. 1. For the marriage ritual of the Greek church seeMartene,De ritibus, II, 140-44.
[1003]Pointed out bySohm,Eheschliessung, 164, 165.
[1003]Pointed out bySohm,Eheschliessung, 164, 165.
[1004]Surtees SocietyPublications, LXIII, 26.
[1004]Surtees SocietyPublications, LXIII, 26.
[1005]"Who giveth this woman to be married to this man? Then shall they give their troth to each other in this manner. The minister receiving the woman at her father's or friend's hands," etc.:Bingham,The Christian Marriage Ceremony, 164.
[1005]"Who giveth this woman to be married to this man? Then shall they give their troth to each other in this manner. The minister receiving the woman at her father's or friend's hands," etc.:Bingham,The Christian Marriage Ceremony, 164.
[1006]Thus the Hereford ritual simply says, after declaration of the dower, "et pater vel propinquus mulieris accipiat eam, et tradat homini per manum dexteram" (Surtees SocietyPublications, LXIII, Appendix, 116). Similarly the Pontifical of Anianus, bishop of Bangor, of the thirteenth century declares, "Primo dicatur (dos) feminae, deinde detur" (ibid., 162); and this form agrees substantially with that of the Hanley Castle Missal of the same period (ibid., 163). In the ritual of the fifteenth-century Harleian MS., in the British Museum, after asking the banns, "the woman shall be given in this manner: Sacerdos utriusque manu dextera apprehensa, jungat eos similiter, sicut faciunt qui fide se obligant" (ibid., 166); but here, of course, the words "jungat eos" are not words of power, for they precede the marriage vow of the parties. According to the Welsh ritual of the fifteenth century, "the woman is given by her father or by another friend" (ibid., 167); and this form is observed in the Sarum liturgy published both byMaskell(Monumenta, I, 56), and the Surtees Society (LXIII, Appendix, 19), while in one MS. of the same service the words "deinde detur [Ecclesiae] femina a patre suo, vel ab amicis ejus" (ibid.,loc. cit., 19) appear, thus in effect agreeing with the form of the York manual. An interesting variation occurs in the Pontifical of Magdalen College, Oxford, of the twelfth century, where the priest does notreceivethe woman from her guardian, butjoins with himin giving her to the husband: "Sacerdos et patronus sponsae dent ipsam sponso per dexteram" (ibid., 160). A ritual of Arles (ca.1300) affords evidence of a similar transition in the form of tradition: see the extract inSohm,Eheschliessung, 165 n. 27; and compare on this subjectFriedberg,Eheschliessung, 38, 62. On the English celebrationcf.Jeaffreson,Brides and Bridals, I, 88-98.
[1006]Thus the Hereford ritual simply says, after declaration of the dower, "et pater vel propinquus mulieris accipiat eam, et tradat homini per manum dexteram" (Surtees SocietyPublications, LXIII, Appendix, 116). Similarly the Pontifical of Anianus, bishop of Bangor, of the thirteenth century declares, "Primo dicatur (dos) feminae, deinde detur" (ibid., 162); and this form agrees substantially with that of the Hanley Castle Missal of the same period (ibid., 163). In the ritual of the fifteenth-century Harleian MS., in the British Museum, after asking the banns, "the woman shall be given in this manner: Sacerdos utriusque manu dextera apprehensa, jungat eos similiter, sicut faciunt qui fide se obligant" (ibid., 166); but here, of course, the words "jungat eos" are not words of power, for they precede the marriage vow of the parties. According to the Welsh ritual of the fifteenth century, "the woman is given by her father or by another friend" (ibid., 167); and this form is observed in the Sarum liturgy published both byMaskell(Monumenta, I, 56), and the Surtees Society (LXIII, Appendix, 19), while in one MS. of the same service the words "deinde detur [Ecclesiae] femina a patre suo, vel ab amicis ejus" (ibid.,loc. cit., 19) appear, thus in effect agreeing with the form of the York manual. An interesting variation occurs in the Pontifical of Magdalen College, Oxford, of the twelfth century, where the priest does notreceivethe woman from her guardian, butjoins with himin giving her to the husband: "Sacerdos et patronus sponsae dent ipsam sponso per dexteram" (ibid., 160). A ritual of Arles (ca.1300) affords evidence of a similar transition in the form of tradition: see the extract inSohm,Eheschliessung, 165 n. 27; and compare on this subjectFriedberg,Eheschliessung, 38, 62. On the English celebrationcf.Jeaffreson,Brides and Bridals, I, 88-98.
[1007]In general, for the canons relating to the priestly benediction and the ecclesiastical celebration seeJohnson,Collection of the Laws and Canons of the Church of England, I, 202; II, 19, 27, 64, 89, 91, 340, 395, 410;Pemberton'shistorical summary in 10Clark and Finnelly, 616 ff.; and the summaries ofMaskell,Monumenta ritualia, I, cclxiv-ix; andMakower,Const. Hist. of Church of England, 213, 214 n. 5. For the early period see the collections of Thorpe, Schmid, Haddan and Stubbs, and Wilkins. An excellent discussion of the subject is given byPollock and Maitland,Hist. Eng. Law, II, 364 ff.; and a very detailed treatment inFriedberg'sEheschliessung, 33 ff., 309 ff.
[1007]In general, for the canons relating to the priestly benediction and the ecclesiastical celebration seeJohnson,Collection of the Laws and Canons of the Church of England, I, 202; II, 19, 27, 64, 89, 91, 340, 395, 410;Pemberton'shistorical summary in 10Clark and Finnelly, 616 ff.; and the summaries ofMaskell,Monumenta ritualia, I, cclxiv-ix; andMakower,Const. Hist. of Church of England, 213, 214 n. 5. For the early period see the collections of Thorpe, Schmid, Haddan and Stubbs, and Wilkins. An excellent discussion of the subject is given byPollock and Maitland,Hist. Eng. Law, II, 364 ff.; and a very detailed treatment inFriedberg'sEheschliessung, 33 ff., 309 ff.
[1008]Poenit. Theod., Book I, c. 14, §1:Haddan and Stubbs,Councils, III, 187;Makower,Const. Hist. Church of Eng., 213, 214 n. 5.
[1008]Poenit. Theod., Book I, c. 14, §1:Haddan and Stubbs,Councils, III, 187;Makower,Const. Hist. Church of Eng., 213, 214 n. 5.
[1009]Schmid,Gesetze, Anhang VI, 392, 393;Thorpe,Ancient Laws, I, 255-57;Makower,loc. cit.Cf.also theExcerptiones Ecgberti, c. 90 (or 88),Thorpe, II, 110, reproducing a canon of the Council of Carthage requiring that "the bridegroom and bride be offered by the parents, and bridefolk, to receive the priest's benediction":Johnson'sCanons, I, 202, and the so-calledCanones Ælfrici(A. D. 992-1001), sec. 9, inThorpe, II, 347, declaring that "the layman may, however, with the apostle's leave take a wife a second time; if his wife falls away from him; but the canons forbid blessing thereto and have ordered such men to do penance":Makower,loc. cit.
[1009]Schmid,Gesetze, Anhang VI, 392, 393;Thorpe,Ancient Laws, I, 255-57;Makower,loc. cit.Cf.also theExcerptiones Ecgberti, c. 90 (or 88),Thorpe, II, 110, reproducing a canon of the Council of Carthage requiring that "the bridegroom and bride be offered by the parents, and bridefolk, to receive the priest's benediction":Johnson'sCanons, I, 202, and the so-calledCanones Ælfrici(A. D. 992-1001), sec. 9, inThorpe, II, 347, declaring that "the layman may, however, with the apostle's leave take a wife a second time; if his wife falls away from him; but the canons forbid blessing thereto and have ordered such men to do penance":Makower,loc. cit.
[1010]"Praeterea statutum est, ut nullus filiam suam, vel cognatam, det alicui, absque benedictione sacerdotali. Si aliter feceret, non ut legitimum conjugium, sed ut fornicatorium, judicabitur."—Parker,De antiquitate britannicae ecclesiae(London, 1729), 173; alsoWilkins,Concilia, I, 367;Makower,loc. cit.; and translated inJohnson'sCanons, II, 19.Cf.Pollock and Maitland,Hist. Eng. Law, II, 368 n. 2.
[1010]"Praeterea statutum est, ut nullus filiam suam, vel cognatam, det alicui, absque benedictione sacerdotali. Si aliter feceret, non ut legitimum conjugium, sed ut fornicatorium, judicabitur."—Parker,De antiquitate britannicae ecclesiae(London, 1729), 173; alsoWilkins,Concilia, I, 367;Makower,loc. cit.; and translated inJohnson'sCanons, II, 19.Cf.Pollock and Maitland,Hist. Eng. Law, II, 368 n. 2.
[1011]"Ut fides inter virum et mulierem, occulte et sine testibus, de conjugio data, si ab alterutro negata fuerit, irrata habeatur."—Wilkins,Concilia, I, 382;Johnson,Canons, II, 27;Makower,loc. cit.
[1011]"Ut fides inter virum et mulierem, occulte et sine testibus, de conjugio data, si ab alterutro negata fuerit, irrata habeatur."—Wilkins,Concilia, I, 382;Johnson,Canons, II, 27;Makower,loc. cit.
[1012]Johnson,Canons, II, 64.
[1012]Johnson,Canons, II, 64.
[1013]Ibid., 91.
[1013]Ibid., 91.
[1014]Especially the constitution of Reynolds, 1322; that of Stratford, 1343; and that of Zouche, 1347:ibid., 340, 341, 395, 410, 411.
[1014]Especially the constitution of Reynolds, 1322; that of Stratford, 1343; and that of Zouche, 1347:ibid., 340, 341, 395, 410, 411.
[1015]Friedberg,Eheschliessung, 39, note, gives a list of the authors making this mistake. "This belief is stated by Blackstone,Comment., I, 439, and was in his time traditional among English lawyers. Apparently it can be traced to Dr. Goldingham, a canonist who was consulted in the case of Buntingv.Lepingwell (Moore'sReports, 169)":Pollock and Maitland,Hist. of Eng. Law, II, 368, 369, note;Friedberg,op. cit., 314.
[1015]Friedberg,Eheschliessung, 39, note, gives a list of the authors making this mistake. "This belief is stated by Blackstone,Comment., I, 439, and was in his time traditional among English lawyers. Apparently it can be traced to Dr. Goldingham, a canonist who was consulted in the case of Buntingv.Lepingwell (Moore'sReports, 169)":Pollock and Maitland,Hist. of Eng. Law, II, 368, 369, note;Friedberg,op. cit., 314.
[1016]Even the words of Lanfranc, strong as they are, do not invalidate an unblessed marriage. "He does not say that the union will be mere fornication; he says that it will beconiugium fornicatorium, an unlawful and fornicatory marriage. Lanfranc's words recall those of the Pseudo-Isidorian Evaristus which appear in c. 1, C. 30, q. 5";Pollock and Maitland,op. cit., II, 368 n. 2;Freisen,Geschichte des can. Eherechts, 139.
[1016]Even the words of Lanfranc, strong as they are, do not invalidate an unblessed marriage. "He does not say that the union will be mere fornication; he says that it will beconiugium fornicatorium, an unlawful and fornicatory marriage. Lanfranc's words recall those of the Pseudo-Isidorian Evaristus which appear in c. 1, C. 30, q. 5";Pollock and Maitland,op. cit., II, 368 n. 2;Freisen,Geschichte des can. Eherechts, 139.
[1017]For some account of the distinction betweensponsalia de praesentiandde futuro, with references, see the next chapter.
[1017]For some account of the distinction betweensponsalia de praesentiandde futuro, with references, see the next chapter.
[1018]This epistle sustained a marriage by private consent as against one subsequently contracted and consummated. The opposing view is thus set forth by Pemberton in The Queenv.Millis: "In 1160 Pope Alexander issued edicts in which marriages without the presence of a priest were declared good; but almost immediately afterwards came the canons already cited [those of 1175 and 1200 mentioned in the text], to guard against the abuse of the permission thus given by the pope. But from what follows it is clear that the law which admitted the canon law in other countries, as part of the law of the land, was never adopted in England. In 1253 the attempt was made to introduce the canon law of marriage recognized by the popes, against the ecclesiastical law of England and the answer was the well-known answer that the barons would not consent to have the laws of England changed": 10Clark and Finnelly, 617. This is a strange perversion of the truth: seePollock and Maitland,op. cit., II, 370 n. 1.
[1018]This epistle sustained a marriage by private consent as against one subsequently contracted and consummated. The opposing view is thus set forth by Pemberton in The Queenv.Millis: "In 1160 Pope Alexander issued edicts in which marriages without the presence of a priest were declared good; but almost immediately afterwards came the canons already cited [those of 1175 and 1200 mentioned in the text], to guard against the abuse of the permission thus given by the pope. But from what follows it is clear that the law which admitted the canon law in other countries, as part of the law of the land, was never adopted in England. In 1253 the attempt was made to introduce the canon law of marriage recognized by the popes, against the ecclesiastical law of England and the answer was the well-known answer that the barons would not consent to have the laws of England changed": 10Clark and Finnelly, 617. This is a strange perversion of the truth: seePollock and Maitland,op. cit., II, 370 n. 1.
[1019]Bohn,Pol. Cyc., III, 319, 320.Friedberg,Eheschliessung, 123, 124, gives the text of the decree; and his second book, 101-50, contains an interesting history of the proceedings of the council on the subject of marriage. An English version of the text of the decree may be found inWaterworth,Canons and Decrees of the Council of Trent, 196-99, who also describes the proceedings (ccxxi-xxxvi).Cf.Salis,Die Publikation des trid. Rechts der Eheschliessung, 2 ff.;Fleiner,Die trident. Ehevorschrift, 1 ff.;Esmein,Le mariage en droit canonique, II, 119-37;Madan,Thelyphthora, III, 238 ff.Sohm,Eheschliessung, 187-96, shows that the Tridentinum still maintains the Germanic principle ofconsensusas the valid marriage.For the sources see the collections of Theiner and Richter-Schulte and the works of Sarpi and Pallavicino mentioned in Bibliographical Note VII.
[1019]Bohn,Pol. Cyc., III, 319, 320.Friedberg,Eheschliessung, 123, 124, gives the text of the decree; and his second book, 101-50, contains an interesting history of the proceedings of the council on the subject of marriage. An English version of the text of the decree may be found inWaterworth,Canons and Decrees of the Council of Trent, 196-99, who also describes the proceedings (ccxxi-xxxvi).Cf.Salis,Die Publikation des trid. Rechts der Eheschliessung, 2 ff.;Fleiner,Die trident. Ehevorschrift, 1 ff.;Esmein,Le mariage en droit canonique, II, 119-37;Madan,Thelyphthora, III, 238 ff.Sohm,Eheschliessung, 187-96, shows that the Tridentinum still maintains the Germanic principle ofconsensusas the valid marriage.
For the sources see the collections of Theiner and Richter-Schulte and the works of Sarpi and Pallavicino mentioned in Bibliographical Note VII.
[1020]On Scotch marriages seeEdgar,Marriages in Olden Times, 134-203;Walton,Scotch Marriages;Geary,Marriage and Family Relations, 534 ff.;Hammick,The Marriage Law, 221 ff.;Friedberg,Eheschliessung, 57, 58, 426, 427, 437-59;Bohn,Pol. Cyc., III, 326;Stephens,Laws of the Clergy, I, 672, 688;Robertson,Encyc. Britannica, XV, 567;Kent,Commentaries, II, 90.Cf.especially the case of Dalrymplev.Dalrymple, in 2Haggard'sConsistory Reports, 54-137.
[1020]On Scotch marriages seeEdgar,Marriages in Olden Times, 134-203;Walton,Scotch Marriages;Geary,Marriage and Family Relations, 534 ff.;Hammick,The Marriage Law, 221 ff.;Friedberg,Eheschliessung, 57, 58, 426, 427, 437-59;Bohn,Pol. Cyc., III, 326;Stephens,Laws of the Clergy, I, 672, 688;Robertson,Encyc. Britannica, XV, 567;Kent,Commentaries, II, 90.Cf.especially the case of Dalrymplev.Dalrymple, in 2Haggard'sConsistory Reports, 54-137.
[1021]See the cases mentioned in the Bibliographical Note at the head of this chapter. Of course, most of the decisions are cited and elaborately discussed by the counsel and judges in Queenv.Millis and Beamishv.Beamish. An important case is given inHarvard Law Review, VI, 11.Cf.Swinburne,Of Spousals, 13, 104, 193,passim; and especiallyHale'sPrecedents and Proceedings in Criminal Laws, 1475-1640, taken from the act-books of ecclesiastical courts in the diocese of London, and containing a mass of most interesting and convincing evidence relating to the subject (see the Index at "Matrimonial Causes").
[1021]See the cases mentioned in the Bibliographical Note at the head of this chapter. Of course, most of the decisions are cited and elaborately discussed by the counsel and judges in Queenv.Millis and Beamishv.Beamish. An important case is given inHarvard Law Review, VI, 11.Cf.Swinburne,Of Spousals, 13, 104, 193,passim; and especiallyHale'sPrecedents and Proceedings in Criminal Laws, 1475-1640, taken from the act-books of ecclesiastical courts in the diocese of London, and containing a mass of most interesting and convincing evidence relating to the subject (see the Index at "Matrimonial Causes").
[1022]For the record of the proceedings in Ireland seeReport of the Cases of Regina v. Millis, et Regina v. Carroll in the Queen's Bench in Ireland(Dublin, 1842).
[1022]For the record of the proceedings in Ireland seeReport of the Cases of Regina v. Millis, et Regina v. Carroll in the Queen's Bench in Ireland(Dublin, 1842).
[1023]Bishop,Mar., Div., and Sep., I, §§ 400, 401.
[1023]Bishop,Mar., Div., and Sep., I, §§ 400, 401.
[1024]The case is given in 10Clark and Finnelly,Reports of Cases Decided in the House of Lords, 534-907. The text of the opinion of the English judges may also be found inStephens,Laws of the Clergy, I, 675-94. It was ably refuted bySir John Stoddartin hisObservations on the Opinionand hisLetter to Lord Brougham(both London, 1844).
[1024]The case is given in 10Clark and Finnelly,Reports of Cases Decided in the House of Lords, 534-907. The text of the opinion of the English judges may also be found inStephens,Laws of the Clergy, I, 675-94. It was ably refuted bySir John Stoddartin hisObservations on the Opinionand hisLetter to Lord Brougham(both London, 1844).
[1025]In 1844, by the act of 7 and 8 Victoria, c. 81, the essential features of 6 and 7 Will. IV, c. 85, which had made the public observance of ecclesiastical or civil forms necessary to a valid marriage in England, were extended to Ireland; and this was the result of the excitement caused by the case of the Queenv.Millis of the same year.
[1025]In 1844, by the act of 7 and 8 Victoria, c. 81, the essential features of 6 and 7 Will. IV, c. 85, which had made the public observance of ecclesiastical or civil forms necessary to a valid marriage in England, were extended to Ireland; and this was the result of the excitement caused by the case of the Queenv.Millis of the same year.
[1026]Case of Beamishv.Beamish in 9House of Lords Cases, 274-358. The report in this case, like that in Queenv.Millis, constitutes an extended history of English matrimonial law.
[1026]Case of Beamishv.Beamish in 9House of Lords Cases, 274-358. The report in this case, like that in Queenv.Millis, constitutes an extended history of English matrimonial law.
[1027]In Brightv.Hutton, 3H. L. C., 391, 392. For his opinion in 1860 see A.-G.v.Dean and Canons of Windsor, 8H. L. C., 391-93.
[1027]In Brightv.Hutton, 3H. L. C., 391, 392. For his opinion in 1860 see A.-G.v.Dean and Canons of Windsor, 8H. L. C., 391-93.
[1028]FollowingPollock,First Book of Jurisprudence(London, 1896), 311-17.In general, on these decisions and those preceding see the masterly discussion ofFriedberg,Eheschliessung, 39-57, 427, 464 ff. His conclusions are supported bySohm,Eheschliessung, 125 ff.;Pollock and Maitland,Hist. of Eng. Law, II, 367 ff.; and by the article ofElphinstone, inLaw Quarterly Review, V, 49 ff. CompareReeves,Hist. of the Common Law, IV, 52 ff.;Bishop,Marriage, Divorce, and Separation, II, 171, 172;Kent,Commentaries, II, 87 ff., notes;Bright,Husband and Wife, II, 398. These judgments are regarded as historically just byDieckhoff,Die kirch. Trauung, 70, note; andCook, "The Marriage Ceremony in Europe,"Atlantic, LXI.
[1028]FollowingPollock,First Book of Jurisprudence(London, 1896), 311-17.
In general, on these decisions and those preceding see the masterly discussion ofFriedberg,Eheschliessung, 39-57, 427, 464 ff. His conclusions are supported bySohm,Eheschliessung, 125 ff.;Pollock and Maitland,Hist. of Eng. Law, II, 367 ff.; and by the article ofElphinstone, inLaw Quarterly Review, V, 49 ff. CompareReeves,Hist. of the Common Law, IV, 52 ff.;Bishop,Marriage, Divorce, and Separation, II, 171, 172;Kent,Commentaries, II, 87 ff., notes;Bright,Husband and Wife, II, 398. These judgments are regarded as historically just byDieckhoff,Die kirch. Trauung, 70, note; andCook, "The Marriage Ceremony in Europe,"Atlantic, LXI.