Gripla - 01.01.1993, Page 208

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GRIPLA
will be recalled that it was Thomas whom Abbot Brandr had asked to
watch over him.
Þorgils’ comment on the beauty of the archbishop’s martyrdom
foreshadows his own end.110 He is attacked in bed, refused the chance
to confess, and struck by all who could reach him. One of the 22
wounds on his body resembled that which slew the archbishop. ‘Veitt-
ist Þorgilsi þat, at hann hafði þvílíkt sár, sem sagt var um kveldit, at inn
heilagi Tómas erkibiskup hafði særðr verit í kirkjunni í Cantia, ok Þor-
gilsi þótti um kveldit fagrligast vera mundu at taka slíkan dauða.’111
Abbot Brandr himself prepared the corpse for burial, ‘ok segir svá,
sem margir hafa heyrt, at hann kvaðst engis manns líkama hafa sét
þekkiligra en Þorgils.’"2 While the form of his death and appearance of
his body are clear manifestations of divine favour, given his career,
and the fact that he died unconfessed, they need signify no more than
that his numerous sins have been forgiven.
In contrast to Sturla and Þorgils, Aron Hjörleifsson is a hero with-
out fault. The nearest the author of his saga comes to criticism is the
comment that he was ‘kappsamr í öllu því, er honum þótti ekki at sínu
skapi gert vera en þó þat allt sköruligt ok með hófi.’113 Moderation
(hóf) was a virtue that most of the chieftains of the period appear to
have lacked. Aron also had luck (gipta) which enabled him to help
others,114 and is the beneficiary of a small miracle. The saga tells how
he breaks through a ring of his enemies and continues: ‘Má þat sýnast
skipat með guðs miskunn, at þegar Aron komst ór mannhringinum,
rak á kafahríð svá sterka, at þegar skilði með þeim. Höfðu menn þá
hríð lengi í minnum. Segir svá, at þar hafi veðrit verit miklu linara, sem
Aron fór.’115
Where the miraculous is concerned, however, Guðmundr Arason is
the most þrominent figure in Arons saga. His presence is felt through-
out; before the battle of Grímsey, when Aron has declined to confess
for lack of time, he predicts that they will meet again ‘ok þykkir þat
orðin in mesta spásaga, því at þat þótti þá in mestu ólíkindi fyrst í stað
no
m
112
113
114
115
loc. cit.
Stu II 221 / K II 298.
loc. cit.
Stu II 238.
Stu II 277.
Stu II 268.