Skáldskaparmál - 01.01.1992, Page 226

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Margaret Cormack
been far more concerned with limiting men to one partner at a time, or
separating couples who were related within the forbidden degrees, than with
requiring anyone (even priests) to reject sex altogether. Thus when the
author of Hungrvaka wants to illustrate the evil morals (“ósiðir”) that
prevailed during the episcopate of Isleifr Gizurarson, he mentions the fact
that the lawman had sexual relations with a mother and her daughter
(“lögmaðurinn átti mæðgur tvær.”)10 It is not clear whether the relationships
were consecutive or simultaneous; and from the perspective of the Church,
it doesn’t really matter.
The miracle collections from the early thirteenth century may give an
idea of the Church’s priorities; the following list of offenses for which
people are criticized by saints in visions is illuminating as a survey of the
issues considered important enough for a saint to object to.
St. Jón of Hólar appears to a man described as “heedless and immoderate
in speech” (“athugalítill ok lítt orðstilltr”), and tells him that his madness has
been caused by evil living; he is called “fullr lausúngar” (BS I 190), which in
view of the earlier description should probably be translated as “inveterate
liar” rather than “complete libertine.” His worst offense is drinking late at
night without first crossing himself. St. Þorlákr advises a woman to sing three
Pater Nosters before eating, and adds that many people have the bad habit of
staying up at night and sleeping late in the morning (BS I 199). He tells
another woman to stop talking in church and predicts that she will be
tempted, but overcome the temptation; unfortunately we never learn the
details (BS I 367). In a vision recorded by Guðmundr Arason, Þorlákr
informs a woman “with a difficult temper, disobedient in youth, aggressive in
speech and unruly” (“vanstillt í skapi ok óhlýðin í æsku, orðstór ok óráþin”),
that what counts most with God is prayers and almsgiving; further, one
Sigvaldi will not catch any fish unless he hears Mass before setting out (BS I
369-70). In a slightly younger text he tells one man to confess and do penance
for unspecified mortal sins (BS 1317/ 336), and another that he should fulfill
his vows if he is to expect any more help from the saints (BS I 344).
There is a slight increase in references to issues of sexuality in the
younger lives and miracle collections, probably reflecting the efforts made
by Bishop Árni Þorláksson (1269-98) to reform the lives of his clergy and
his flock. Thus we hear of one Jódís, whom Þorlákr had excommunicated
temporarily, apparently for a sexual relationship that she later gave up.
Soon, however, another man became attached to her (“þýddist hana annarr
maðr”) and deserted her when she was about to give birth. Þorlákr appears
and helps her, apparently taking the child with him (BS I 375). The case of
Rannveig in Guðmundar saga is well known; she is carried off to the
Otherworld and punished by demons for “having slept with two priests and
10
BS I 62.