It was a common provision in all the laws that a man was not allowed to beat his wife, under a penalty of paying the same indemnity as he had a right to receive if he himself were beaten. If he had beaten her three times and did it a fourth, then she could leave him, taking with her her heimanfylgja and tilgjöf.

“If a man beats his wife with keys or latches, then he is liable to pay three marks. Also if he takes another woman and puts her in the house; she is called hearth-rival. Thirdly, if a man beats his wife with a horn or with the fist on an ale-bench, then he is to pay three marks. If she three times gets rétt for these reasons, the fourth time she may separate from him, or not, as she likes” (Borgarthing[[41]] Laws, ii. 8).

“When Börk had left his farm Helgafell Thordis went forward and named witnesses that she declared herself separated from her husband Börk, and pleaded as a reason that he had struck her, and she would not put up with his blows. Their property was divided, and Snorri (a son of her former marriage) took charge of it on behalf of his mother, for he was her heir” (Eyrbyggja, c. 14).

Restrictions were put upon the extravagance of women.[[42]]

“The wife of a hauld (odal’s bondi) is allowed to buy to the extent of one eyrir, and not more. If she buys for more the bargain shall not be kept, except her husband wishes it so” (Earlier Frostathings Law, xi. 22).

“If a wife gives away her husband’s property he can claim it all, and prosecute the man who received it. If a man sends his wife to the Thing to pay debts or other expenses of theirs, her hand-shaking is valid,[[43]] and also when she goes to a ship to make bargains with his consent, but no other transactions are valid unless he wishes them to be so. When she buys what is necessary for their household while he is at the Thing, that is also valid. The woman shall not sell half her land, a farm or more, or a godord (dignity of godi), or a seagoing ship, except with the will of her guardian” (Gragas, i. 333).

CHAPTER III.
THE BIRTH AND BRINGING UP OF CHILDREN.

Appearance of the Nornir at a child’s birth—Ceremony attending birth—Religious rites—Antiquity of the custom of sprinkling water over a child—The Asa form and the Christian form of baptism—Naming the child—Birth of Sigurd, Ragnar Lodbrok’s son—Helgi’s birth—Distinctive names—Belief in predestination—Possession of two names considered lucky—Presence of the household and of neighbours at childbirth—Gifts of weapons and animals—Cutting the first tooth—The prime sign—Exposure of children—Reasons for exposure—The custom continued after the introduction of Christianity—The bringing up of children—Attention paid to physical development—Secret adoption not allowed.

The Nornir seem to have appeared during the night that followed a child’s birth, which among the high-born was attended with a great deal of ceremony. The newly-born infant was placed on the floor, and remained there without being touched by any one, until taken up and put in the folds of his cloak, by his father, or in his absence by the nearest of kin, who by this ceremony acknowledged the legitimacy of his offspring. After he had received the child in his arms he looked at it, and from its appearance judged of its temper, proportions, fortune, luck in war, &c., and decided if the newly-born infant should live or be exposed and left to die—a custom similar to that of the Spartans.

Then if the child was to live, a religious or sacred rite called Ausa Vatni,[[44]] which seems to have consisted either in pouring or sprinkling water over the child, was performed, a custom so common that we are not told how the water was poured or sprinkled over, though it may have been with the hand.