last of the hierarchy of intellectual substances and which
consists of an active and a potential part. Only this pure
intellectual substance is immortal; fi nal personal respon-
sibility therefore has no place. The theory evoked a sharp
and detailed criticism of Thomas Aquinas. Toward the
end of his career, Siger no longer defended it, mainly
because of the attack of Thomas Aquinas, which seems
to have convinced him that he was wrong.
See also Aquinas, Thomas
Further Reading
Philosophes Médiévaux 3 (1954): 12–14; (1972–1974): 24–25;
(1981–1983) [editions of most of Siger’s works].
Gauthier, R. A. “Notes sur Siger de Brabant.” Revue des sci-
ences philosophiques et théologiques 67 (1983): 201–232;
68 (1984): 3–49.
Hissette, Roland. Enquête sur les 219 articles condamnés à
Paris le 7 mars 1277. Louvain: Publications Universitaires
de Louvain, 1977.
Van Steenberghen, Fernand. Maïtre Siger de Brabant. Louvain:
Publications Universitaires de Louvain, 1977.
——. “Publications récentes sur Siger de Brabant,” in Historia
Philosophia Medii Aevi, ed. Burkhard Mojsisch and Olaf
Plua, vol. 2. Amsterdam: Grumer, 1991, pp. 1003–1011
[bibliography].
Maarten J. F. M. Hoenen
SIGHVATR ÞÓRÐARSON
With more than 160 stanzas and half-stanzas, Sighvatr’s
oeuvre is the most fully attested of all the skalds. Even
so, the original context of many stanzas is uncertain
and only one poem, Berso ̨ glisvísur (“Plain-speaking
Verses”), approaches complete preservation. Although
no saga centering on Sighvatr exists, his distinguished
career is documented by numerous episodes, some an-
ecdotal and perhaps dubiously reliable, in the various
versions of Óláfs saga helga. An Icelander born near the
turn of the 11th century, Sighvatr belonged to a skaldic
kindred, being the son of Þórðr Sigvaldaskáld and the
uncle of Óttarr svarti (“the black”). His childhood was
spent independently of his father, who seems to have
been attached to the Jómsvíkingar, and in a non-Snorri
anecdote his legendary fl uency in poetic improvisation
is attributed to his having caught and eaten a miracu-
lous fi sh. Following a successful petition to St. Óláfr to
accept him as a court poet, his adult career began with
his Víkingarvísur (“Verses on the Viking Expedition”;
the title is editorial). Here, Sighvatr used information
from eyewitnesses (including his father?) to enumerate
Óláfr’s battles in the Baltic, England, France, and Spain.
Nesjavisur (“Nesjar Verses”), by contrast, is based on
Sighvatr’s own participation in Óláfr’s victorious sea-
battle against Earl Sveinn Hákonarson (1016). Sighvatr
also became personally involved in peace missions. His
embassy (ca. 1017) to Earl Rognvaldr of Västergötland
is described in Austrfararvísur (“Verses on a Journey
to the East”). This collection of verses gives vivid,
humorous, almost chatty impressions of a diffi cult
route, inhospitable heathen people, and a favorable
diplomatic outcome, although its exact documentary
signifi cance remains controversial. Subsequently, with
the high rank of stallari (“marshall”), Sighvatr went to
England to gather intelligence about Knud (Cnut) the
Great’s designs in Norway. He described this mission
in a sparsely preserved sequence entitled Vestrfararví-
sur (“Verses on a Journey to the West”; 1025–1026).
Sighvatr’s close relationship with Óláfr, richly docu-
mented in the lausavísur and other compositions,
brought him landed property and also benefi ted other
Icelanders, including his nephew Óttarr. Tradition has
it that he was instrumental in the naming of Óláfr’s son
Magnús, and in return the king sponsored Sighvatr’s
daughter at baptism. A pilgrimage to Rome (1029–1030)
precluded his participation in the king’s fi nal battle at
Stiklastaðir. His sorrow is expressed in some very elo-
quent and touching memorial lausavísur. His erfi drápa
(“memorial lay”), perhaps composed some years later,
appears to have focused on Óláfr’s battles, sainthood,
and miracles. Spurning an invitation from Sveinn, the
temporary regent of Norway, Sighvatr attached himself
to Óláfr’s widow, Ástriðr, in exile in Sweden, and com-
posed verses eulogizing her political efforts on behalf of
Magnús, her stepson. Returning to Norway with Magnús
(1035), he forestalled civil war with the poem entitled
Berso ̨ glisvísur, which, by mingling candid admonition
with sweet persuasion, brought the new king to recog-
nize the grievances of Sveinn’s erstwhile supporters. He
also mediated between Ástriðr and Álfhildr, the mother
of Magnús. Despite his declaration to Knud that he could
serve only one lord at a time, Sighvatr was capable of
political independence. Most notably, he composed a
drápa and an affectionate memorial fl okkr in honor of
Erlingr Skjálgsson, Óláfr’s brother-in-law and long-time
foe (d. 1028). Some MSS connect his name with a poorly
attested Tryggvafl okkr for Tryggvi Óláfsson (son of Óláfr
Tryggvason, and an unsuccessful contender against Earl
Sveinn); poems praising Earl Ívarr and the Swedish king
O ̨ nundr Jakob are also reported. His Knútsdrápa (“Lay
in Honor of Knud”) was composed after Knud’s death
(1035), perhaps on the occasion of Magnús’s recon-
ciliation with Hardacnut (1038). Its coverage included
Knud’s English campaign, the battle of Helgeå, and the
king’s pilgrimage to Rome. It is distinctive formally
for its klofastef (“broken refrain”) and very restrictive
tøglag versifi cation. Sighvatr’s death probably occurred
around 1043. His verse distinguishes itself by sincer-
ity, loyalty, humor, and general strength of personality.
Such is the air of spontaneity that his poems appear to
be retrospective assemblages of occasional or anecdotal
verses. Colloquial and proverbial touches sit side bySIGER OF BRABANT