Chapter LIII: Section II: Of the Unity of Marriage

1. _Both man and woman are by nature incapable of a second marriage, while their former marriage endures_. No woman can have two husbands at the same time, which is _polyandry_; and no man can have two wives at the same time, which is _polygamy_. The second marriage attempted is not only _illicit_, but _invalid_: it is no contract, no marriage at all, and all cohabitation with the second partner is sheer adultery. This is a great deal more than saying that polyandry and polygamy are unlawful.

2. That is by nature no marriage, which is inconsistent with the natural ends of marriage, _offspring_ and _mutual faith_. But polyandry is thus inconsistent with the good of offspring, and polygamy with mutual faith. It is not meant that polyandry makes the birth of children impossible. But nature is solicitous, not for the mere birth, but for the rearing and good estate of the child born. Now a child born fatherless is in an ill plight for its future education. Posthumous children in lawful wedlock are born fatherless: that is a calamity: but what shall we think of an institution which makes that calamity to the child sure always to occur? Such an institution is polyandry. For in it no man can ever know his own child, except by likeness, and likeness in a baby face is largely as you choose to fancy it. Again, is the polyandrous wife to be, or not to be, the head of the family? If not, the family--for it ought to be one family, where there is one mother--will have as many heads as she has husbands, a pretty specimen of a house divided against itself. If she is to be the head, that is a perversion of the natural order of predominance between the sexes. In any case, polyandry is little better than promiscuity: it is fatal to the family and, fatal to the race; and children born of it are born out of marriage.

3. Against polygamy the case in natural law is not quite so strong as against polyandry. Still it is a strong case enough in the interest of the wife. The words spoken by the bride to the bridegroom in the marriage rite of ancient Rome, _Ubi tu Caius, ego Caia_, "Where you are master, I am mistress," declare the relation of _mutual faith_ as it should be, namely, a relation of equality, with some advantage, preference, and pre-eminence allowed to the husband, yet not so great advantage as to leave _him_ free where _she_ is straitly bound, and reduce her to the servile level of one in a row of minions to his passion and sharers of his divided affections. Polygamy in all ages has meant the lowering of womankind:

He will hold thee--
Something better than his dog, a little dearer than his horse

At its strongest, the love of man for woman, where polygamy obtains, is a flame of passion, that quickly spends itself on one object, and then passes to another; not a rational, enduring, human affection. It is also a fact, that the increase of the race is not greater in polygamy than in monogamy. Thus, as a practice that runs strongly counter to one of the great purposes of marriage, and is, to say the least, no help to the other, and carries with it the humiliation of the female sex, polygamy is justly argued to be abhorrent to nature.

4. It is beside the purpose of this work to enter into the questions of morality that arise out of Holy Scripture, considered as an inspired record of the actions of the Saints. But the polygamy of the patriarchs of old so readily occurs to mind, that it is worth while to mention four conceivable explanations, if only to indicate which is and which is not reconcilable with our philosophy. The first explanation would be, that polygamy is not against the natural law, but only against the positive divine law, which was derogated from in this instance. We have made it out to be against the natural law. The second explanation would be that God gave the patriarchs a dispensation, strictly so called, from this point of the natural law. We have maintained that God cannot, strictly speaking, dispense from one jot or tittle of natural law. (_Ethics_, c. viii., s. iii., nn. 1-3, p. 147.) [Footnote 19] A third explanation would be founded on the words of St. Paul to the Athenians (Acts xvii. 30), about "God overlooking the times of this ignorance." This would suppose that mankind, beginning in monogamy, from passion and ignorance lapsed quickly into polygamy: that the patriarchs in good faith conformed to the practice of their time; and that God, in their case as with the rest of mankind, awaited His own destined hour for the light of better knowledge to break upon the earth. A fourth explanation would be this. God by His supreme dominion can dissolve any marriage. By the same dominative power He can infringe and partially make void any marriage contract without entirely undoing it. The marriage contract, existing in its fulness and integrity, is a bar to any second similar contract, as we have proved. But what, on this theory, the Lord God did with the marriages of the patriarchs was this: He partially unravelled and undid the contract, so as to leave room for a second contract, and a third, each having the bare essentials of a marriage, but none of them the full integrity.

[Footnote 19: _Dispensatio_ is the Latin for [Greek: oikonomia], and in this case means an "economy" of law, in the sense that God did not press the marriage law beyond the capacity of the subject (Matt. xix. 7,8). See my Newman Index, s.v. _Economy_. The schoolmen missed this meaning, and took _dispensatio_ in the canonical sense.]

But, for the author's final view, see Appendix.

_Readings_.--_Contra Gent_., iii., 124; Suarez, _De Legibus_, II., xv., 28.