A commoner or one of slave-blood could not pretend to wed a high-born lady.  A woman would sometimes require some proof of power or courage at her suitor’s hands; thus Gywritha, like the famous lady who weds Harold Fairhair, required her husband Siwar to be over-king of the whole land.  But in most instances the father or brother betrothed the girl, and she consented to their choice.  Unwelcome suitors perish.

The prohibited degrees were, of course, different from those established by the mediaeval church, and brother weds brother’s widow in good archaic fashion.  Foster-sister and foster-brother may marry, as Saxo notices carefully.  The Wolsung incest is not noticed by Saxo.  He only knew, apparently, the North-German form of the Niflung story.  But the reproachfulness of incest is apparent.

Birth and beauty were looked for in a bride by Saxo’s heroes, and chastity was required.  The modesty of maidens in old days is eulogised by Saxo, and the penalty for its infraction was severe:  sale abroad into slavery to grind the quern in the mud of the yard.  One of the tests of virtue is noticed, “lac in ubere”.

That favourite “motif”, the “Patient Grizzle”, occurs, rather, however, in the Border ballad than the Petrarcan form.

“Good wives” die with their husbands as they have vowed, or of grief for their loss, and are wholly devoted to their interests.  Among “bad wives” are those that wed their husband’s slayer, run away from their husbands, plot against their husbands’ lives.  The penalty for adultery is death to both, at husband’s option—­disfigurement by cutting off the nose of the guilty woman, an archaic practice widely spread.  In one case the adulterous lady is left the choice of her own death.  Married women’s Homeric duties are shown.

There is a curious story, which may rest upon fact, and not be merely typical, where a mother who had suffered wrong forced her daughter to suffer the same wrong.

Captive women are reduced to degrading slavery as “harlots” in one case, according to the eleventh century English practice of Gytha.

The family and blood revenge.—­This duty, one of the strongest links of the family in archaic Teutonic society, has left deep traces in Saxo.

To slay those most close in blood, even by accident, is to incur the guilt of parricide, or kin-killing, a bootless crime, which can only be purged by religious ceremonies; and which involves exile, lest the gods’ wrath fall on the land, and brings the curse of childlessness on the offender until he is forgiven.

Bootless crimes.—­As among the ancient Teutons, botes and were-gilds satisfy the injured who seek redress at law rather than by the steel.  But there are certain bootless crimes, or rather sins, that imply “sacratio”, devotion to the gods, for the clearing of the community.  Such are treason, which is punishable by hanging; by drowning in sea.