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Marriage

Decorative border from the Wollaton Antiphonal

'Marriage is a high state, of great dignity’

The Catholic Church teaches that marriage is a gift from God (a sacrament). Medieval religious writings such as ‘Speculum Vitae’ and ‘Mirur’ were clear that one of the reasons for marriage was to prevent sin. Sexual behaviour outside marriage was considered to be a mortal sin.

Even inside marriage there were limits on the types and timing of sexual behaviour that could be engaged in without risk to the soul. For example, intercourse during menstruation was forbidden (although the Wollaton Library Collection copy of ‘Speculum Vitae’ has had these 32 lines removed). For more on sexual misconduct and its consequences, see the themes on Advice and Behaviour and Dress, and Punishing Sin.

During the medieval period, weddings were increasingly performed in church rather than in private homes, although a marriage was valid simply through the agreement of the two parties.

Records from the court of the Archdeaconry of Nottingham show that in the 16th and 17th centuries the church authorities were prosecuting people for ‘clandestine marriage’ (that is, being married outside church, or without banns or licence). However, it was not until 1753 that Lord Hardwicke’s Marriage Act actually required a formal and public ceremony for a marriage to be lawful. Popular confusion over why a ‘common-law marriage’ is not valid still makes the news today.

The following extracts from literary and historical texts give some insights into marriage in medieval society.

Transcripts and translations for manuscript items are also available for download:

Document 1: John Gower, ‘Traitié...pour essampler les amantz marietz’ (composed late 14th century, French) 

This short poem, written in the courtly French language by the English poet John Gower, deals with the sacrament of marriage and the damage that infidelity and deception will do to the union. In this extract Gower explains that when love and virtue are the reasons for the marriage, rather than avarice, then faithfulness is the 'by-product' of the union. Conversely, when a deceiver contracts a marriage, the appearance of the union and the reality of the relationship are deceptive and it is doomed from the start to be unhappy.

He uses the imagery of a single strand being quite different from the same material when it is worked at and made into a stronger cord. The word ‘girded' in the second verse may be following this notion.

The ‘thought’ or ‘intention’ which a person brought to church was considered very important in order to make a true or meaningful sacrament, and was much debated theologically. This concept is also discussed in relation to the sacrament of Penance.

Ref: WLC/LM/8, ff. 201r-v

15_09-1111m-4-1_1_WLC-LM-8_ff201r-v[1]

Transcription and Translation
 

Document 2: ‘Speculum Vitae’, lines 10991-11032 (composed mid-14th century, English) 

View image with transcript/translation

Marriage is described and explained in this devotional poem as a holy sacrament, invented by God, and necessary in order to prevent men from being sinful. It is also important as a symbol of the relationship between man and God.

Ref: WLC/LM/9, ff. 169r-v

16_09-1111m-4-2_1_WLC-LM-9_ff169r-v[1] 

 

Transcription and Translation
 

Document 3: Robert of Gretham, 'Mirur', lines 2474-2517 (composed c.1250, Anglo-Norman) 

All of Robert’s teaching was based on the Gospels. Each sermon consisted of three parts:

  1. The Gospel text for that day, which was a translation from the Latin Vulgate Bible.
  2. An explanation of the underlying meaning or the deep sense hidden behind the text.
  3. A practical teaching, drawn from his explanation.

Robert did not allow himself to 'wander into the realms of fantasy' when choosing the material for his sermons. Passages from the Gospels formed the basis of a unified corpus of material used by preachers at the time. However, other writers, such as the author of ‘Le Manuel des Péchés’, also sourced their tales from elsewhere.

This sermon deals with the idea that marriage is for the ‘cure’ or salvation of fleshly corruption. Virginity was considered desirable, but it was recognised that not all could keep to a vow of chastity. In fact, it was believed that some women would suffer ill health through lack of sexual activity. To avoid these problems, God made the sacrament of marriage, which was endorsed by Jesus through his presence at the wedding at Cana.

Ref: WLC/LM/4, ff. 71v-72r

 17_09-1111m-4-3_1_WLC-LM-4_ff71v-72r[1]

 

Transcription and Translation
 

Document 4: William of Waddington, ‘Le Manuel des Péchés’ (composed c.1220-1240, Anglo-Norman)   

Marriage in the late twelfth century was defined as a union which was 'made with the consent of the two contracting parties'. However, by the thirteenth century church authorities were becoming increasingly involved in marriage practices. Symbolising this changing view and 'take-over' by the church was the move to have marriages made openly and publicly. Before this period people traditionally got married in the domestic space of houses, but increasingly from the end of the twelfth century marriages took place at the door of the church. This open declaration outside the church was then followed by a priest's blessing and nuptial mass inside the church. ‘Secret’ or ‘clandestine’ marriages were still looked upon as legally valid and binding, even without this public event and subsequent blessing, but those partaking were warned about the danger to their soul.

This text was written during a time of change, and emphasises both the importance of free will and consent, and an open marriage at the church.

 Ref: WLC/LM/4, f. 34v

18_09-1111m-4-4_1_WLC-LM-4_f34v[1]

 

Transcription and Translation
 

Next page: Marriage Arrangements

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