Around the time of the translation of Bishop Jón Ǫgmundarson’s (1056–1121) remains at Hólar Cathedral in 1200, Brother Gunnlaugr Leifsson was assigned the task of writing a vita of Iceland’s new saint. The choice of the Þingeyrar monk to serve as Jón’s hagiographer is not surprising. Gunnlaugr composed a Latin history of King Óláfr Tryggvason and likely a vita of St Ambrose of Milan (c. 340–397). He also rendered Geoffrey of Monmouth’s (c. 1100–1155) Prophetiae Merlini into Old Norse verse. It is unknown whether Gunnlaugr completed these texts prior to composing his Latin life of Jón. It is possible to date more precisely Gunnlaugr’s contribution to the early hagiographic corpus on St Þorlákr Þórhallsson. The so-called Jarteinabók Þórlaks byskups ǫnnur (‘The Second Miracle Collection of St Þorlákr’) of the Skálholt saint relates that Guðmundr Arason compiled Gunnlaugr’s ‘vitranir’ (‘visions’) associated with St Þorlákr. Gunnlaugr was tasked with ‘dikta’ (‘composing’) older material into items of greater quality and relevance. This occurred before Guðmundr Arason’s consecration to the diocese of Hólar in 1207. Gunnlaugr may also have written *Revelaciones (de sanctitate) Thorlaci episcopi.

Guðmundr’s request suggests an appreciation of Gunnlaugr’s literary skills. These skills are certainly in evidence in two nocturnal visions, in which the otherwise obscure Brestr (fl. c. 1100–1140) is shown Þorlákr Runólfsson’s (1086–1133) heavenward ascent at the time of death of this Skálholt bishop in 1133. The symmetrical and symbolic nature of this narrative testifies to Gunnlaugr’s craftsmanship and learning. Elsewhere, I have highlighted similar qualities in an episode that probably featured in Gunnlaugr’s Latin saga of Óláfr Tryggvason (c. 963/964–1000). He would have composed this account not long after the Benedictine monk of Þingeyrar, Oddr Snorrason (fl. c. 1150–1200), had written a Latin biography about the same king.