king Harald Bluetooth, circa 980 rather than in the time of Harald Fairhair one hundred years earlier. He concludes that "If there were no earls in Orkney before Sigurð's time it might help to explain the islands' low profile in the annals since these, for the most part, record only the deaths of great men." However, the absence of comment on this subject by Irish sources prior to Sigurd's death there is hardly surprising. Irish sources of the period were not well informed about and "not much concerned" with Orkney. Smyth (1984) is more sympathetic to the claims of the sagas and argues that Torf-Einarr "may be regarded as the first historical earl of Orkney". The conflict between Sigurd and Olaf Tryggvasson probably predates their chance meeting at Kirk Hope as the latter is known to have been raiding in the Sudrøyar during the period 991–94. His motives for a determined pursuit of Christian obedience are likely to have been essentially political rather than religious. His journey back to Norway was in order to bid for the kingship there, and securing a passive Orkney in advance of this was therefore greatly to his advantage. Although Sigurd's marriage to an unnamed daughter of Malcolm of Scotland is mentioned in the Orkneyinga Saga immediately after the death of Hunde and the earl's consequent break with Olaf Tryggvasson, Thomson (2008) views this nuptial arrangement as a joint attempt by the Orcadians and Scots to align themselves against the "common threat from Moray" rather than as a slight to Norway. When the sagas were written down Orkney had been Christian for 200 years or more and the conversion tale itself is "blatantly unhistorical". When the Norse arrived in the Northern Isles they would have found organised Christianity already thriving there, although there is no mention of this at all in the sagas. Furthermore, the Norse dragon motif of the whale-bone plaque found at the Scar boat burial was found in conjunction with the grave of an elderly woman who had died by 950 AD at the latest, and the weight of archaeological evidence suggests that Christian burial was widespread in Orkney by Sigurd's time. The intention may have been to disown the influence of indigenous elements of Orcadian and Shetland culture and emphasise that positive cultural developments came from Scandinavia, whilst at the same time critiquing the unduly blunt method of Norwegian interference in