Haflidi Steinsson, the priest here mentioned, had long since gone back to Iceland, where he died parish priest of Breidabolstad; and in chronicling his death, the annalist adds that ‘he was King Eirik’s chaplain at the time that his daughter Margaret was taken to Scotland, as she herself afterwards bore witness when she was being carried to execution at Nordness.’ Indeed, so prevalent was the belief in the personal identity of the Claimant with the daughter of King Eirik who died on the voyage to Orkney in 1290, that the place of her execution became a resort of pilgrims; and many of the priesthood having countenanced the popular belief in her martyrdom, a chapel was built on the spot where she suffered; and though uncanonised, and reprobated by the dignitaries of the church, her memory was held in reverence till the Reformation as St Maritte (Margaret), the Martyr of Nordness. In 1320, the number of pilgrimages to this irregular shrine had become so numerous that Bishop Audfinn of Bergen issued an official interdict against them, an interference which was resented by his canons, some of whom were bold enough to protest against its promulgation. Nothing is known of the Claimant’s previous history, except that the contemporary annalist states that she came to Bergen in a ship from Lübeck. Absolom Pedersen asserts that she came from Scotland, but gives no authority for the statement, and there is sufficient evidence in the records to render this highly improbable. But it is a very remarkable circumstance that Wyntoun, the popular historian of his time, gave currency in Scotland to the statement—which we must assume to have been then the popular belief—that the Maid of Norway was put to death in her own country by martyrdom. After giving circumstantial details of the sending of the Scottish embassy to Norway, consisting of Sir David of the Wemyss and Michael Scot of Balwearie, he adds, that when they arrived— Dead then was that Maiden fair, That of law suld have been heir, And appearëd til have been By the law of Norway Queen; But that Maiden sweet for-thi [_therefore_] Was put to death by martyry. In accordance with the usage of the period, the expression of the chronicler describing the manner of her death would be universally understood to mean burning at the stake; and the evident anachronism, as well as the inherent improbability of the narrative, is accounted for by the fact that it quite accurately describes the death of the Claimant, but assigns it to the time of the death of the Princess. The reason given by Wyntoun for the ‘martyrdom’ is, that the Norwegians—though their law allowed—could not brook the idea of a woman succeeding to the crown; and this also may be accounted for by the fact that the woman who suffered was a pretender to the crown.