146 LaCitadeSancta
seen in public. This was an occasion when other women, even the married,
displayed their finery, at least if preachers’ exempla are to be taken seriously.
The vain wedding-goer whose beauty led men into sin was something of a
homiletic stereotype. In one version, the temptress (unknowingly) engaged a
demon to do the makeup but, finding that the cosmetics had ruined her
looks, died in anguish. Her stinking corpse became an embarrassment to her
husband, her family, and her serving maid—not to mention the delight of
gossips.^23 Preachers were more indulgent about the bride herself. The bride
symbolized her family’s wealth and reflected honor on both her husband-to-
be and her father.^24 She wore a crown decorated with jewels or pearls.^25 Her
gown was as sumptuous as the family could afford, preferably with a long
train carried by pages. Fur trim was especially popular. A richly embroidered
purse, studded with pearls, symbolic of her dowry, was a nice touch. Suitably
attired, the bride and her escort come in procession through the streets to
the house of the groom. If possible, she, her parents, and the maids of honor
rode on horseback; retainers walked alongside.^26 As many as twenty-five men
might accompany the bride as an escort of honor. When Pisa in the 1310 s
tried to control such processions and displays, they limited the men in the
bride’s procession to two. Popular objections later forced the city to double
the size of the cortege.^27 Old habits died hard, or not at all.
Although by medieval Church law a simple exchange of vows between a
man and a woman, even without witnesses, sufficed to make a marriage, a
proper wedding was a public event. ‘‘Clandestine marriages’’ were, in the
end, no better than elopements. Papal canon law condemned them, while
admitting their validity. Local synods punished them by excommunication,
sometimes reserving absolution to the bishop himself.^28 The earliest commu-
nal legislation prohibited clandestine marriages.^29 A proper exchange of
marriage vows happened in public, and not during times of penance like
Lent, Advent, or Rogation Days.^30 The couple took their vows in the morn-
ing, so that the ceremony might be followed by Mass. The actual marriage,
the vows themselves, did not take place in the church. While marriages on
the church steps were possible, the usual venue was the house to which the
- E.g., in Siena, Biblioteca Comunale degli Intronati,msI.v. 10 (earlyxivcent.), fols. 2 r–v.
- For attempts to control display, see esp. Florence Stat.i( 1322 ), 5. 13 , pp. 227 – 31 ; Modena Stat.
( 1327 ), 4. 177 , pp. 479 – 80. - Attempts, however, were made to stop the practice: Pisa Stat.i( 1286 ), 3. 65 , pp. 452 – 54 ; Mantua
Stat. ( 1303 ), 1. 72 , 2 : 121 – 23. The Pisans even tried to get their bishop to excommunicate women who
insisted on wearing their crowns! - Except, perhaps, in Florence, which tried to prohibit this: Florence Stat.i( 1322 ), 5. 7 ,p. 222.
- Pisa Stat.i( 1286 ), 3. 50 , pp. 435 – 36 ; Pisa Stat.ii( 1313 ), 3. 59 , pp. 352 – 53. See also Treviso Stat.
( 1233 ), 610 , 2 : 240 ; Ferrara Stat. ( 1287 ), 6. 78 ,p. 399 ; Mantua Stat. ( 1303 ), 6. 35 , 3 : 146 – 47 (limits the proces-
sion to twelve serving maids). - Ravenna Council ( 1286 ), 8 ,p. 623 ; see also Bologna Synod ( 1310 ), 493 – 94.
- Verona Stat.i( 1228 ), 119 ,p. 91 , imposed a £ 50 fine; San Gimignano Stat. ( 1255 ), 4. 77 , pp. 735 – 36 ,
required twelve witnesses. - Bologna Synod ( 1310 ), 493 ; Grado Council ( 1296 ), 30 ,p. 1171.