The other project

I have referred to it elsewhere on this blog as "the other project." Well, if you are interested in finding more about it, I have uploaded it onto Authonomy where it is free to view in its unedited form. To view it you will need to be a member of Authonomy; a website run by Harper Collins which allows authors to showcase their work in the hope of receiving constructive criticism and (hopefully) attracting the attention of the editors at Harper Collins or even another publisher.

So, what is the other project? The title it is currently lurking under is "Cædmon: The Lord's Poet."

"Here, my friend, take the harp. I am sure you can entertain us with a fine lay!"

When his lord makes him swear an oath never to sing his greatest composition again, and carrying a burden of additional lies and slanders, Cædda seeks refuge in anonymity and exile as a slave near remote Streneshalh.

His past returns to haunt him when a menacing stranger appears at the Winterfilling Feast, calling upon him to sing.

Eluding his pursuer, he finds refuge in an isolated cow byre. As he contemplates his life story and his immediate situation, he must make a final decision.

Can the Lord’s Poet avoid retribution again, or is it time to rise to the challenge and embrace his destiny?

A look at other fiction set in the Early Middle Ages

There is a good sized body of historical fiction with an Anglo-Saxon bent out there. Most of it is good, often it can be seriously flawed, but generally it is entertaining stuff and a good way to bring to life the period. I have arranged the list below into roughly chronological periods which are however undefined in terms of dates.

My most common dissatisfaction with books about the period is simple things being wrong, such as pre-Viking Age characters being given Scandinavian names when there is a substantial choice of English names and enough name elements known to make up your own constructs. Then there is the treatment of Anglo-Saxon paganism as being identical to Scandinavian paganism but with a W at the beginning of Odin, not to mention good old fashioned anachronisms. There are a few other points along these lines but this is not the place to make specific criticisms. As these all point to Amazon, take into account the customer reviews there - there may even be some of mine!

NB: An updated list is available here.

Settlement Period
Rhinegold Technically this is of only passing connection to the Anglo-Saxons, being set in Europe throughout, but I have included it for character and because it is truly outstanding!
Hengest's Tale An account of Hengest's adventures in Frisia, possibly aimed at a younger reader.
Men Went to Cattraeth From the other side: an account of the Gododdin.
Ragnarok Bad title (suggestive of Viking Age) for a good book. A British noblewoman marries an English king.
The Way Of Wyrd: Tales of an Anglo-Saxon Sorcerer Not certain what period this belongs to but it is presumably early rather than late. The title says it all.
The Saga of Beowulf A modern retelling of Beowulf. Originally conceived in two episodes, The Land of Death and Shadow followed by The Land of Fire and Ice. It is also available on Kindle

Heptarchy Period
The Amber Treasure (Northern Crown) Set in the 6th/7th century in Deira
Ship Burial: The Rune of Ing A Christian mission from Kent to East Anglia finds the way is less than smooth.
Paths of Exile King Edwin's life as an exile after his father's death.
Storm Frost Set in the 7th century but the location is unknown.
Brightfire: A Tale of Sutton Hoo Sequel to Storm Frost set in 7th century East Anglia
The Whispering Bell Set in 7th century Mercia - the tale of an orphaned girl.
Month of Swallows Story of Hilda, a girl in the court of King Edwin of Northumbria
Holy Isle Sequel to Month of Swallows. Good luck finding a copy (you are up against me for one!)
Wolf Girl A crime story set in 7th century Northumbria

Viking Period
The Last Kingdom Northumbrian exile fights the Vikings
The Pale Horseman Northumbrian exile at Athelney with Alfred of Wessex
The Lords of the North Northumbrian exile returns home
Sword Song Northumbrian exile returns to help Alfred of Wessex
The Burning Land Northumbrian exile saves Wessex
Hrolf Kraki's Saga Poul Anderson's faithful rendition of the saga with additional material from other sources makes for an almost saga-like reading experience; not to everyone's taste as it can feel like reading a translation rather than a work of fiction.
Byzantium Irish monk enslaved by Vikings finds his way by the Volga to Byzantium.
Raven: Blood Eye A Viking's life.
Raven: Sons of Thunder More Viking's life
The Whale Road Viking band in search of the treasure of Attila
The Wolf Sea Still looking for Attila's treasure by way of a stolen sword.
The White Raven Apparently finished with Attila's treasure the boys have problems at home.
The Prow Beast  Their homes lost and their boat sunk, the boys get involved in Swedish politics.
Far After Gold Scottish lass enslaved by Viking brute/hunk in M&B style kirtle-ripper

Pre-Conquest Period
The Homecoming of Beorhtnoth A look back at the Battle of Maldon from the grisly battlefield.
Mercenaries Norman lads go out to seek their fortune
Warriors Norman lads make a name for themselves in Italy
Conquest Normans + Conquest = ?  No, not 1066, this sees our Norman lads go on Crusade.
Housecarl The life of a Huscarl in Harold Godwinson's army.

Post-Conquest Period
Last of the English Story of Hereward the Wake
Hereward Another Story of Hereward the Wake (not yet published)

One final comment: I have discovered in the course of compiling this list that at least one book that I had listed elsewhere (but not here) is probably the work of a Neo-Nazi. The Anglo-Saxons seem to hold a great deal of fascination for English Neo-Nazis, so I suppose a small sample of books from the genre may reflect their distasteful world view. If any of the books here are of the same ilk, I unreservedly apologise for including them. This list is to be viewed as a wide sample of the genre rather than a list of recommendations!

The role of magic

I have had some misgivings over the role of magic in the book given that it is also a book with a real historical background. As soon as the plot line had been realised, the magic was a necessity for the simple reason that young men cannot pretend to be goats and everyone who sees them treat them as goats if they are just imagining it all. They have to become goats and that needs magic.

For there to be magic it follows that there should be a practitioner of magic, so I had to give the family Gruff an enemy, Cerdic or Caradoc. He is not particularly effective as an enemy until the time of the battle, spending his time in miserable conditions in Harthope Valley eating broth made from squirrels or hedgehogs and longing for a bit of decent goat's flesh. His putative enemies don't even think of him as an enemy - they simply are not aware that the man exists to be a threat to them.

He however knows them and he holds them and their king to be responsible for his squalid living conditions. So we learn a little about the history of the little land I call Dinware and how Ida joined it to his own realm of Bernice with the promise to its inhabitants to protect them from Christianity.

King Eadwine however accepted Christianity and even brought his foreign priest to Gatburgh, a place sacred to the old ways. His father, then the priest of the place had carried on regardless in his pagan practices but had died the following year, leaving Gatburgh without a pagan priest. When Cerdic turns up to claim his place as high priest, he is turned away.

So he has a grudge and among the damage that he inflicts upon the family is to turn the youngest three sons into goats. Only later does he perform more difficult magic to make the change permanent, a thing which as all good tales insist must have a get-out clause, the charm that will undo the spell.

I thought about this for a while, trying to think about all of the spells that are overcome in traditional tales - such as the Frog Prince, the Beast, the Seven Swans; all of these seemed to know what would break the spell and hang around waiting for the right person to come along. Rather than have my young billies blundering along blindly, I made sure that they knew what their fate would be. They are also unable to reveal the method of their disenchantment to others.

After these spells cast at the beginning of the book, the magic sort of dries up. It has not entirely gone but there are no more wizards chucking spells about. Obviously there is magic of a background nature whenever the brothers stray through into Elfland but magic there has an altogether different quality. The trolls do not seem to use magic, although they have their Gifts and they seem comfortable with things which are magical, perhaps they even make some things which are magical.

Finally there is the problem of protection. I mention in the book that Cerdic looks at a pagan king and sees upon him charms that will turn aside his magic. Why then can Cerdic use magic against the brothers, who are Christian?

My only answer is that the brothers had been baptised but aside from hearing some stories that they liked and therefore talk about amongst themselves, they never truly understand what it is they have become part of. This time is discussed by Bede as being a time when kingdoms became Christian and then returned to their old ways, for the understanding of a religion with only a single god was not established. They could understand a jealous god wanting his brothers (and sons, cousins, lovers, sisters ...) ignored and all of the glory being given to him but not that the gods had gone away, were no longer capable of offering luck to whoever would treat with them.

This ambiguity can best be seen when Frith asks his brothers what elves are (a question that does not get a precise answer - more of a guess really!). In the dramatis personae the elves are listed as Osen, which is my own word based on the name element Os as in Oswald, Oswy, Oswine, etc. which is usually interpreted as God in lists of name meanings. Os is an older element referring to the pagan gods and is directly linked to the Aesir of Norse mythology. I have tried to avoid obvious links with Norse mythology because although that mythos can shed a light on Anglo-Saxon religion, it is a dim light and not at all helpful. There is no evidence, for example, of a god equivalent to Loki in Anglo-Saxon religion. The trickster role is therefore taken by Woden, which explains why the chief of the Anglo-Saxon pantheon is identified with Hermes/Mercury rather than with Zeus/Jupiter in comparisons between cultures.

Another symptom of their half conversion to Christianity is the name that all of the characters use for Christ, namely "The Healer" This is a very wide play on words. One of the names of Christ in the Old English period is se halend which could literally be translated as "the one who makes things whole" and is therefore equivalent to conventional epithets such as the Saviour or the Redeemer. However, by calling him "The Healer" I have hoped to add a level of ambiguity. By itself it is not a bad title to give Jesus - he was a healer. To the minds of children and young men it resonates with magic - the stories of miracles would have been of great interest to pagans who accept the everyday reality of magic in their lives. In addition it illuminates the lack of understanding that the characters have for Christianity in that they misinterpret the meaning of one of their titles for Christ.

Setting (1) The time and place at the beginning of the book

The book opens in the autumn of AD633 in a place I call Gatburgh. The ruler in the region at the time was King Eadwine. This land would later to be known as Northumbria but there was no such political sense of unity at the time and each separate component of the realm ruled by Eadwine had its own history and traditions. Gatburgh lies in the province that I have called Dinware from the Welsh Din Guaire. This later becomes merged in the popular mind with Bernice (Bernicia) which lay further to the south, centred on Tynedale and especially Corbridge.

Eadwine had converted to Christianity a mere six years earlier and so the religion from the south had strong backing but relatively weak roots. Christianity had been known of for much longer among the Welsh population of Britain, but although there had been Welsh Christians in the north of Britain for a long time, it would seem that this corner of England had remained pagan even up to the coming of the English. In my book I have assumed that it was the threat of encroaching Christianity that persuaded the leading families of Dinware to offer the rulership to Ida, a Saxon pagan already strong in Bernice to the south. By bringing in a strong pagan of a different tradition, they safeguarded their own ancient ways against the tide of Christianity. The tactic works for about two generations, maybe slightly longer. By this time the population is thoroughly mixed and the language of Ida and his successors dominates everyday life to the point that names of places are becoming English names.

Gatburgh is an attempt to give an English name to modern Yeavering; a place known to history as Ad Gefrin. This itself is a Latin rendition of Welsh Gafre Vrin which translates as the hill or place of the goats. My name Gatburgh derives from the Old English gat (goat) and burh (fortified place). The place is named in Bede's Ecclesiastical History of the English People (Bede) as being a royal palace site, from where we get the Latinised name. Excavations by Brian Hope-Taylor (H-T) at Yeavering revealed a sequence of occupation whose earliest stages probably pre-date the Anglo-Saxon presence in the area but whose development clearly shows evidence of a change in building style that suggests the arrival of a new culture. I have assumed for the book that the name Gatburgh will fall out of use once Eadwine's people are no longer in command of the site.

You can see the attraction of the place for my story about goats. Yeavering was probably a site which in pre-Christian times was the centre of what can only be called a goat cult. This is echoed in Grave AX from H-T's site report which is mentioned in passing in my book and has both an animal skull and a broken staff in it. The animal skull, identified as a sheep by H-T, I have re-assigned as a goat. The two skull types are difficult to tell apart as the two species are very close (hybrids are possible). More importantly, the staff (which is discussed in terms of being a surveying device by H-T) is surmounted by a bronze and wood figurine that closely resembles a goat. This staff and another identical one come into the story at different points in time and are a significant part of the development of the story.

I still find it somewhat strange that I learned all of this long after I had chosen Yeavering as the origin place for the brothers; before I had really researched the place. Even the place-name was at that point an unknown factor, all that I knew was that it was a known site of Anglo-Saxon date. It was one of several times that I found things falling neatly into place as I developed my story. That I subsequently developed the story around the site I can only hold up my hand to but then it really is a fascinating site.

Links/further reading:
H-T's book Yeavering: An Anglo-British Centre of Early Northumbria is usually pretty expensive; I was fortunate to have access to it while studying at Newcastle University.
A more accessible format for information on this subject is Paul Frodsham's recent book Yeavering: People, Power and Place
More immediately you can view the Past Perfect website devoted to the location. Check it out (especially the sparrow's flight), it is well worth a visit!