them.[11] With such views of the conjugal relations, we cannot be surprised if the associating together of a man and woman, without the ceremonies of marriage, was looked upon without disgust; in fact, this was the case throughout western Europe during the middle ages, in spite of the doctrines of the church, and the offspring was hardly considered as dispossessed of legal rights. It would be easy to point out examples illustrating this state of things. Again, the priesthood among the unconverted Saxons was probably, as it appears among the Icelanders in the story of the Burnt Njal just alluded to, a sort of family possession,[12] the priests themselves being what we should call family men; so that when the Anglo-Saxon people were Christians, and no longer pagans, the mass of the clergy, whatever may have been their sincerity as Christians, could not understand, or, at least, were unwilling to accept, the new Romish doctrine which required their celibacy. In both these cases, the Anglo-Saxon ecclesiastical writers, who are our chief authority on this subject, and were the most bigoted of the Romish party, speak in terms of exaggerated virulence, on the score of morality, against practices which the Anglo-Saxon people had not been used to consider as immoral at all. Thus, we should be led to believe, from the accounts of these ecclesiastical moralists, that the Anglo-Saxon clergy were infamous for their incontinence, whereas their declamations probably mean only that the Anglo-Saxon priests persisted in having wives and families. The secular laws contain frequent allusions to the continuance of principles relating to the marriage state, which were derived from the older period of paganism, and some of these are extremely curious. Thus, the laws of king Ethelred provide that a man who seduces another man’s wife, shall make reparation, not only as in modern times, by paying pecuniary damages, but also by procuring him another wife! or, in the words of the original, “If a freeman have been familiar with a freeman’s wife, let him pay for it with his _wer-gild_ (the money compensation for the killing of a man), and provide another wife with his own money, and bring her home to the other.” By a law of king Ine, “if any man buy a wife (that is, if the bargain with her father has been completed), and the marriage take not place,” he was required to pay the money, besides other compensation. And again, by one of Alfred’s laws, it was provided, “If any one deceive an unbetrothed woman, and sleep with her, let him pay for her, and have her afterwards to wife; but if the father of the woman will not give her, let him pay money according to her dowry.” Regulations relating to the buying of a wife, are found in the Anglo-Saxon laws.