9. According to S. Isidore (of Seville), women wear veils, when they are married, so that they may know that they must always be subject to their husbands: and because Rebecca, when she saw Isaac, veiled herself. The same saith also that married persons after the benediction are coupled by a fillet, to show that they must not break the tie, that is the fidelity, of conjugal unity. And the same fillet is both white and purple mixed; because the white signifieth purity of life, and purple their lawful raising of offspring: so that by this symbol, their continuance and mutual 'defrauding one another for a time is signified, as well as their coming together again' [Footnote 553] and return afterwards to conjugal duties.
[Footnote 553: See S. Paul I Corinthians vii, 5. The whole of this passage is quoted from S. Isidore, who is, however, more circumstantial than Durandus, and much more elegant and intelligible in his language. The extreme corruption of the printed copies of our author may be exemplified by referring the reader to the original in S. Isidore.—De Off. Eccles. ii, 19. See also Hugo de S. Victore, Exercit. Theol. Summ. Sent., Tract vii.]
10. Also in that at the beginning of the ceremony the husband giveth a ring to the bride, this is done as a sign of mutual love, or rather in order that their hearts may be united by the same pledge. And the same ring is put on the fourth finger, because (as some say) a certain vein runneth through it which reacheth to the heart. Also one Protheus is said to have first made a ring of iron as a pledge of love, and to have enclosed an adamant therein: and from this he founded the custom of betrothing brides, because as iron subdueth all things, so doth love conquer all things, since nothing is more violent than its ardour.
11. And as an adamant cannot be broken, so love cannot be overcome: for love is as strong as death. Therefore also he founded the custom of putting the ring on the ring-finger through which a vein passeth to the heart. Afterwards, however, golden rings were substituted for iron, and were set with gems, instead of adamant, because as gold excelleth other metals, so doth love excel all other blessings. And as gold is set off by the gems, so is conjugal love by other virtues. But the word nuptials (marriage) is so called according to Ambrose, a nubendo (from covering the head). For brides are wont to veil the head and abstain from speaking. Whence also Rebecca, when she saw Isaac to whom she was about to be espoused, began to veil her face. For bashfulness ought to precede marriage, inasmuch as bashfulness more highly commendeth wedlock itself: and the bride should appear rather to be sought by the husband, than herself to have sought after him. . . .
12. We have further to note that a threefold spiritual sacrament is signified by the consummation of marriage. The first sacrament is the spiritual union of the soul to God, through faith, love, and charity; or the union of will, namely charity which consisteth in the spirit, between God and a just soul. Whence saith the Apostle, 'but he that is joined unto the Lord is one spirit.' [Footnote 554] This sacrament is signified by the union of soul which takes place at the first betrothal in carnal matrimony. The second is the union of the human nature with the divine, which took place in the incarnation of the Word of God; or the conformity of nature, which existeth in the flesh, between Christ and His Holy Church. To which that saying referreth, 'The Word was made flesh, and dwelt among us.' [Footnote 555] The third sacrament is the unity of the Church, gathered out of all nations and subjected to one spouse, namely Christ. This sacrament is typified in the case of such as, having had one wife and her a virgin, have afterwards been admitted into holy orders.
[Footnote 554: I Corinthians vi, 17.]
[Footnote 555: S. John i, 14.]
13. But when anyone yieldeth to a second marriage, he giveth up this unity, and the signification of this third sacrament does not hold in his case: wherefore marriage should not advance beyond one, because such advance cannot signify unity. Besides, by a second marriage he departeth from the union of his former marriage: but the Church ever since she hath united herself to Christ, hath never departed from Him, neither hath Christ ever departed from her. Wherefore one who hath twice married cannot signify such an unity. Whence also deservedly from the defect of this sacramental signification marriage cannot be repeated.
14. Note also this, that according to the statute of the Council of Carthage the bridegroom and bride are to be presented by the parents or bridesmen unto the priest in order to be blessed. And having received the blessing, out of reverence to it, they do not consummate the marriage till the next day.