Saga - 1998, Blaðsíða 48

46
SVERRIR JAKOBSSON
Wallace-Hadrill, J. M., „The Bloodfeud of the Franks," The Lotig-Haired Kings
(London, 1962), bls. 121-47.
White, Stephen D., „Feuding and peace-making in the Touraine around the
year 1100", Tmditio XLII (1986), bls. 195-263.
Summary
The great compilation known as Sturlunga opens with Þorgils saga og Haf-
liða, which tells the story of a feud between two major Icelandic chieftains
in 1120-21. Unlike most of the other material in Sturlunga, this is in no
way a contemporary source, as it is most likely composed around 1240.
Scholars have long since noted its pacifist sentiments, but less attention
has been paid to the manner in which such ideals are promoted.
In this article, the author advocates the view that arguments attributed
to the arbitrators in Þorgils saga og Hafliða are in fact highly reminiscent of
the rhetoric used in the lOth- and llth-century movement Peace of God
(Pax Dei or Treuga Dei). This involved physical immunity for clergymen
and others who did not carry arms, and an injunction against fighting on
holy days. Although the movement Peace of God has hitherto mainly
been investigated in Western Europe, its influence can be noted in Iceland
from 1174 onwards, when the Archbishops of Nidaros (Trondheim) be-
gan to involve themselves in Icelandic affairs.
Although the immunity of clergymen seems to have won general
acceptance by 1240, an armistice on religious holidays proved more diffi-
cult to enforce, and the rhetoric used in Þorgils saga og Hafliða has to be
understood in this context. The saga may have been composed in order to
promote further acceptance of the ideals associated with the Peace of God
movement. Similarly, bishops promoted the sanctity of holy places, such
as churches and the parliament at Þingvellir.
Eventually, the movement for peace would strengthen royal authority.
This, too, can be shown to have happened in Iceland, although not until
after 1240. The prevailing opinion, that Norwegian bishops who took over
both episcopal sees in 1238 were ardent champions for the cause of the
Norwegian monarch, is supported by very little evidence. In fact, most
Icelandic chieftains surpassed them in obedience to King Hakon Hakons-
son. Ecclesiastical support for the king demonstrably increased, however,
following the consecration of Heinrekr Kársson to the episcopal see of
Hólar in 1247.