Studia Islandica - 01.06.1937, Blaðsíða 52

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the corresponding section of the latter work is based on the
former. Their differences are largely explained by the fact
that Orkneyinga Saga corrects its statements from other sour-
ces and is amicable to Earl Hákon (of course without question-
ing the sanctity of St. Magnus). Such impartiality is char-
acteristic of Icelandic, and it is typical of Icelandic rationalism
to correct the clerical treatise from other and more worldly
sources. But in this case, it may well have been an Orkney
authority who was used as the source, e. g. one of the family of
Earl Hákon. Orkneyinga Saga gives extensive and detailed in-
formation about Svein Asleifarson, and it relies in many in-
stances — no doubt through an intermediary — on his own
story. Now, we may point out that Þorkel walrus was ciosely
related to Svein, while he belonged to the family of Earl Há-
kon. To some extent he may have been the authority. It is like-
ly that the saga was written at Oddi or in its neighbourhood
about this time.
Skjöldunga Saga is only preserved in an altered form and in
fragments. It appears to have been constructed with the old
genealogy as its skeleton and, for the rest, it is based on poems
and heroic legends. It is composed indirectly to enhance the
fame of the Oddaverjar. But in addition, the joy of story-telling
is apparent, and the love of fantastic stories, and thus this saga
paves the way for the Eddas, Ragnars Saga and other sagas of
the heroes of old.
The one member of the Oddaverjar about whom a separate
saga has been written is Bishop Pál. This saga is an ecclesiasti-
cal work, one of the Bishops’ sagas. But Pál also plays a
special part in writing the latter, for apart from Ari the
learned’s íslendingabók, they begin with the Miracle Book of
Bishop Þorlák, which Pál had written (1198—99). This highly
ecclesiastical composition bears the stamp of the Oddaverjar.
The miracles are treated cautiously and critically, while the
native ethical outlook comes clearly to light.
After the death of S'æmund, after the Oddaverjar had lost
their leading position among the chieftains of the country, a
growing taste for romance becomes noticeable among them.
This is shown clearly in the names they choose. In the 12th.
century they had taken to biblical names, but now they begin