The line of the so-called Norse earls, at the period at which we have arrived, 980 A.D., was represented by Sigurd Hlodverson, the hero of the Raven banner, which, as his Irish mother had predicted, was to bring victory to every host which followed it, but death to every man who bore it in battle.27 Sigurd claimed Caithness by the rules of Pictish succession, as grandson of Grelaud daughter of Duncan of Duncansby, Maormor of that district. This claim was disputed by two Celtic chiefs, Hundi (possibly Crinan, Abthane of Dunkeld) and Melsnati, or Maelsnechtan; and in a battle at Dungal's Noep, near Duncansby, at which Kari Solmundarson is said in the Saga of Burnt Njal28 to have been present, Sigurd defeated them, but with such loss to his own side that he had to retire to Orkney, leaving Hundi,29 the survivor of his two enemies, in possession of his lands in Caithness. Sigurd himself, on his voyage from Orkney, fell into the hands of the Norse king, Olaf Tryggvi's-son, who was returning from Dublin to Norway, in the bay of Osmundwall or Kirk Hope in Walls; and the king insisted on the jarl being baptized on the spot, under penalty, if he and all the inhabitants of his jarldom did not become and remain Christians, of losing his eldest son Hundi or Hvelpr, whom the Norse king seized and retained as a hostage. He also sent missionaries to evangelize the jarldom. Such was the conversion of Orkney and its jarl from the worship of Odin, at or about the end of the first millennium of the Christian era.
On his son's death in captivity, Sigurd seems to have deserted the Norse for the Scottish side, and to have devoted himself to seeking the favour, by his assistance in completing the conquest of Moray from the Norse, of the Scottish king Malcolm II, whose third daughter he married as his second wife.30 He was, by race, more than two-thirds Gaelic, and he clearly at first held Caithness in spite of all Scottish attacks, and probably later on agreed to hold it from the Scottish king.
A few other persons are referred to in the Sagas as connected with Caithness at this time. In the Landnamabok (1.6.5) we find Swart Kell, or Cathal Dhu, mentioned as having gone from Caithness and taken land in settlement in Mydalr in Iceland, and his son was Thorkel, the father of Glum, who took Christendom when he was already old.
About this time also, as appears from the Saga of Thorgisl,31 there was an Earl Anlaf or Olaf in Caithness, who had a sister, named Gudrun, whom Swart Ironhead, a pirate, sought in marriage. But Swart was killed in holmgang, or duel, by Thorgisl, who cut off his head and married Gudrun, by whom he had a son called Thorlaf. Thorgisl then tired of Gudrun, and gave her to Thorstan the White on the plea that he himself wished to go and look after his estate in Iceland, which he did. Can this Anlaf be the original of the legendary Alane, thane of Sutherland, whom Macbeth, according to Sir Robert Gordon in his Genealogie of the Earles of Southerland,32 put to death, and whose son, Walter, Malcolm Canmore is said to have created first Earl? Or was Alane, like others, a creation of Sir Robert's inventive brain? He was certainly no earl of the present Sutherland line; neither was Walter.33
To this period also belongs the romantic story of Barth or Bard, son of Helgi and Helga Ulfs-datter told in the Flatey Book, and translated at page 369 of the Appendix to Sir George Dasent's Rolls Edition of the Orkneyinga Saga, which is shortly as follows.
In the time of Sigurd Hlodverson, Ulf the Bad, of Sanday in Orkney, murdered Harald of North Ronaldsay, and seized his lands in the absence of Harald's son Helgi, a gentle Viking, on a cruise. On his return, Helgi, to revenge his father's death, slew Bard, Ulf's next of kin, in fight. Jarl Sigurd blames him for this and for not letting him settle the feud himself, and Helgi sells all he has, and goes to Ulf's house and takes his daughter, Helga, away. Ulf follows them up by sea with a superior force, defeats Helgi off Caithness, and he jumps overboard with Helga and swims to shore, where a poor farmer, Thorfinn, as Helgi had always been kind in his "vikings" to such as he was, has the wedding at his house, and shelters the pair there till on Ulf's death two years after they can return to Orkney with Bard or Barth, their infant son. At twelve years of age, Barth desires to fare away "to those peoples who believe in the God of Heaven Himself," and fares far away accordingly. Barth works for a farmer, and works so well that his flocks increase, and gets a cow for himself as a reward, but meets a beggar who begs the cow of him "for Peter's thanks." Each year a cow is the reward of Barth's work, and each year he is asked for the cow, and gives her up, until he has given three cows. Then St. Peter (for the beggar was no other than he) passes his hands over Barth, and gives him good luck, and sets a book upon his shoulders; and he saw far and wide over many lands, and over all Ireland, and he was baptized, and became a holy hermit and a bishop in Ireland. Such is the Norse story of Barth, to whom the first Cathedral in Dornoch was said to have been dedicated. It is far more prettily told in the Saga.
But St. Barr of Dornoch, in all probability, belongs to the sixth century,34 not to the tenth, and was a Pict or Irishman, not a Norseman. He was never Bishop of Caithness, so far as records tell. His Fair, like those of other Pictish Saints elsewhere in Cat, is still celebrated, and is held at Dornoch.
The battle of Clontarf, fought on Good Friday, the 23rd of April 1014, outside Dublin, between the young heathen king of Dublin, Sigtrigg Silkbeard, and the aged Christian king, Brian Borumha, was, notwithstanding Norse representations to the contrary, a decisive victory for the Irish over the Norse, and for Christianity against Odinism. Sigurd, Jarl of Orkney, though nominally a Christian, fought on the heathen side, and fell bearing his Raven banner, and the old king, Brian, was killed in the hour of his people's victory.
Sigurd's death is the subject of a strange legend, and the occasion of a weird poem, The Darratha-Liod35 said to have been sung in Caithness for the first time on the day of Sigurd's death.
The legend is given in the Niala36 as follows:—"On Friday it happened in Caithness that a man called Dorruthr went out of his house and saw that twelve men together rode to a certain bower, where they all disappeared. He went to the bower, and looked in through a window, and saw that within there were women, who had set up a web. They sang the poem, calling on the listener, Dorruthr, to learn the song, and to tell it to others. When the song was over, they tore down the web, each one retaining what she held in her hand of it. And now Dorruthr went away from the window and returned home, while they mounted their horses, riding six to the north and six to the south. A similar vision appeared to Brand, the son of Gneisti, in the Faroes. At Swinefell in Iceland blood fell on the cope of a priest on Good Friday, so that he had to take it off. At Thvatta a priest saw on Good Friday deep sea before the altar and many terrible wonders therein, and for long he was unable to sing the Hours."37
This strange legend of early telepathy may be explained by the fact that Thorstein, son of the Icelander Hall o' Side, fought for Sigurd at Clontarf, and afterwards returned to Iceland and told the story of the battle, which the Saga preserved; and the English poet, Thomas Gray, used it as the theme of his well-known poem intituled The Fatal Sisters. The old Norse ballad referred to Sigurd's death at Clontarf in 1014. It is known as Darratha-Liod or The Javelin-Song, and is translated by the late Eirikr Magnusson and printed in the Miscellany of the Viking Society with the Old Norse original38 and the translator's scholarly notes and explanations. It is said that it was often sung in Old Norse in North Ronaldsay until the middle of the eighteenth century.
As translated it is as follows:—
DARRATHA-LIOD.
I.
Widely's warped
To warn of slaughter
The back-beam's rug—
Lo, blood is raining!
Now grey with spears
Is framed the web
Of