Gripla - 20.12.2010, Blaðsíða 233

233
SUMMARY
*Síðu-Halls saga ok sona hans: Creating a Saga from Tradition
Keywords: Sagas of Icelanders, oral tradition, immanent saga, saga composition,
Síðu-Hallr Þorsteinsson, conversion of Iceland, guardian spirits (fylgjur)
This article traces the life of the 10th-century Icelandic chieftain Síðu-Hallr Þor-
steins son and that of his ancestors and descendants, through numerous mentions
in extant sources particularly Íslendinga sögur and þættir. Hallr is descended
from significant Landnámsmenn on both his mother and father’s sides. Most
significant of these is Hrollaugr Rǫgnvaldsson who settles Iceland on the advice of
a mysterious prophecy which seems to relate his female guardian spirits (fylgjur) to
Iceland. A relatively consistent family tree of Hallr’s ancestors and descendants can
be ascertained from disparate sources, with only a few discrepancies, particularly
around the number and names of Hallr’s sons. Hallr himself is portrayed
consistently as honourable, magnanimous and a noble heathen before becoming
an early convert to Christianity. There is however also a suggestion that Hallr had
some degree of cunning and shrewdness. The most important single event in his
life story is his role in the conversion of Iceland to Christianity in the year 999
or 1000. His actions at the Alþingi underline the picture of him both as generous
peacemaker, but also shrewd political realist. If we turn to his sons Þorsteinn,
Þiðrandi and Egill, we find many of the same characteristics, though without the
same degree of patience as their father. Hallr are his sons are ancestors of many of
the notable bishops, literary figures and chieftains of the saga-writing age.
Having assembled the material for this *Síðu-Halls saga ok sona hans the
article then argues that the story forms a relatively coherent whole. Although
there are some inconsistencies of detail, there is a consistency in the portrayal
of the central characters and the themes addressed in the texts. For example the
theme of supernatural female guardianship runs throughout, as does the theme
of Christianity and conversion. The notion of this saga actually having existed in
medieval times is rejected primarily on the grounds that throughout the assembled
material no such saga is ever mentioned as a source. The conclusion is therefore
that the story of Síðu-Hallr and his sons developed orally. It had, no doubt, some
kernel of truth, but as such stories were told and retold they developed an ever
increasing organisation. Whenever new material was added it needed to agree
in terms of characterisation and theme with that which existed. Having reached
such a point as to be an immanent saga, it would have taken a saga author only
comparatively light touches to change the oral material into an artistic whole. In
SÍÐU-HALLS SAGA OK SONA HANS