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9 INTRODUCTION.
Civilizations, social and political conditions. — The Swedes early developed a
civilization, which in many respects was superior to that of any other pagan
people; and their religion, though essentially nature and heroworship, was
morally purer and conceptionally grander, than that of the Greeks or
Romans. A few excerpts from the law, of which a translation is herewith
presented, may not be out of place in this connection, as they throw considerable
light upon the political, social, and religious conditions existing in Sweden,
particularly in Västergötland, at the time when that law prevailed.
Marriage was viewed more as a union between two tribes than two
individuals. The father or giptarmapeer — i. e. marriage contractor — had
absolute control over the unmarried woman. Often the bride had never met the
groom before the weddingday, but they had learned to know each other
through other parties, and the bride was usually not given away without her
consent. A man asks himself a wife (G. B. 2) and begins his asking through
a near relative of the woman sought (G. B. 2.) After the consent of the parties
has been gained (G. B. 2) the contract is made (G. B. 2) and the presents
given (G. B. 2). Bethrotal always preceded the wedding, and the wedding
feast lasted several days. The wife was by no means her husband’s slave, but
his free equal. She superintended the work in the house, he outside. She even
hired servants and bought slaves without his knowledge, and, when he
travelled abroad, she had charge of the estate. A married woman may own
property in her own name (Æ. B. 16) and when the husband was dead she
became the guardian of the children (Æ. B. 4). Divorce was allowed, when the
wife had been convicted of adultery (G. B. 5) or when the parties married
were near relatives (G. B. 7).
Illegitimate children inherit the mother only (Æ. B. 8). Property could
not be given away on the deathbed (Æ. B. 10).
Great stress was laid upon a freeborn man’s personal liberty and security
— manhelgi. No one could infringe upon a free man’s rights without incurring
punishment (B. B. 1; Md. 8: 4). The freeholder was king and priest in his own
house. From his rank the lawman of the state, as well as in later times, the
bishop was chosen (B. B. 3; B. B. 2). He had the right to appear, and had a
voice at the Thing of all Goths — the supreme court of the state — presided
over by the lawman. At this thing laws were adopted and revised, people
adopted into families, reconciliations made, etc., (R. B. 3). The freeholder
paid his tithe to the church, and furnished provisions for the king and his
bailiff, or the bishop, when they chanced to travel through the country, but
otherwise he was subject to no one. (Br; R. B. 1),
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