Setting: The Perilous Realm

"Don't you see yon bonny, bonny road

That lies across the ferny brae?

That is the road to fair Elf-land

Where thou and I this night maun gae"

Thomas the Rhymer, traditional.

Having introduced trolls and shape-shifted humans into the story it seemed to be no great leap to introduce elves. My elves are neither the whimsical creatures of Victorian nursery tales, nor are they the noble, sometimes comical and yet slightly distant beings of Tolkein's Middle Earth and subsequently of much of modern heroic fantasy. I think they are closest to Alan Garner's Lios Alfar, which are drawn from Scandinavian sources and are very distant from humans, who they despise because of pollution. But I too have looked back at the traditions and have drawn my own conclusions.

There are not a great many sources that have much to say about the elves of Anglo-Saxon myth. The poem Beowulf lumps them together with devils and monsters in one line, which does not speak well of the way in which they are seen. The same fear and repugnance can be seen in the semi-magical remedies of Bald's Leechcraft, which includes a spell against Elf-shot, which seems to represent any illness in humans or livestock which strikes out of nowhere rather than a specific malady. Elves were thus seen as being creatures who were pitiless, spreading illness and misfortune. Bertred voices his repugnance the most when they are confronted by Gamol in the hills south of Jeddart. His brothers share the same culture (more or less) but it seems that it is Bert who speaks for them, being very careful with his words, and being incredibly polite, using formal language and nice titles for the other-worldly being.

Gamol is a high elf, lordly and well versed in magic, able to see things from afar, aware of the plight of the brothers, but most importantly only distantly relating to it emotionally. The affairs of men are of little consequence, but his curiosity is piqued and he furthermore has been troubled by some riddles that he has collected - presumably in other moments where his ennui has been overcome by the lure of the interesting. He has no desire to harm the brothers, but nor is he interested in helping them. Indeed, although he offers to give them some help if they can explain his riddles, he also threatens to make things very bad for them if they do not.

I did not want to have the elves to be particularly understandable, nor the land in which they live. Mist seems to have a connection with entering their world, but later in the book a rather minor elf makes his appearance and it seems that he is wholly in the real world; he even has a little local knowledge. When Frith asks his brothers what an elf is after meeting Gamol, they do not give an answer, although Edgar gives a guess. Edgar's guess is derived from the story of the Voyage of St Brendan, where at one point the saint encounters islands of birds who had been among those angels who neither rebelled against God with Lucifer, not aided the loyal angelic host in their struggle against the upstart. When Frith turns the question to the nature of the old gods followed by the Anglo-Saxons, Edgar becomes more defensive and the speculation ends. Edgar is the one who is most close to an understanding of Christianity, having been partly raised by Bishop Paulinus, yet he still does not understand Christianity, he just likes the stories.

Unlike Trolldom, which has a real presence in the world according to the book, Elfland is definitely Other, although it lies closer to the real world at some places than others. Although Gamol's Path is marked on the map, his hall is not. The lines quoted above suggest that the road to Elf-land can be discovered (it is revealed along with a road to Heaven and a road to Hell). Tam Lin is found by Janet at Cartershaugh, Thomas the Rhymer encounters his elven queen near Erceldoune.

So those are my elves: not quite as evil as the Anglo-Saxons seem to have seen them, yet not creatures of nobility and goodness either. They are alien and the concerns of their perilous realm of Elfland eclipse their occasional passing interest in the mortal world. If it suits them they can be helpful to mortals, but they would be just as happy to harm or hinder them. Potentially the equal of angels, they have no joy, no real purpose and the hint of an alliance with, or being in thrall to the lord of Hell. Gamol makes a passing reference to the Teind. This is a feature of Borders' lore that is seen in both Thomas the Rhymer and more urgently in Tam Lin. Both of these characters are enticed into Elfland and they seem to prosper there, but whereas the fairy queen seems to want to protect True Thomas, poor Tam Lin needs the intercession of his mortal lover Janet to save him. The Teind (another word for a tithe) is exacted upon the elves by the devil. They are allowed to make up the numbers with trapped humans - either enticed in as adults like Thomas or exchanged in the cradle for a fairy child (a changeling). If there are not enough humans to fill the Teind then they seem to have to offer up some of their own folk instead. It would seem that the changeling, although it meant the temporary loss of a child, was preferable to them to the permanent loss of the same child in this way.

There are some interesting Northumberland tales of elves who are very unlike the fairy elves of Victorian stories. These elves are fierce, being roused to chase a lad who rides his horse three times widdershins (anticlockwise) around a quarry which they have made their home; they are caring, leaving a child with a poor farmer with instructions to anoint his eyes daily from a pot of eye ointment - which of course he uses on himself to his detriment; they are cruel but loving of games, carrying away children which have to be ransomed back with gifts that are the answers to riddles. These fierce and cruel - yet occasionally noble - creatures are all additional sources of inspiration for the elves that you meet in the Adventures of the Billy Goats Gruff.

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?

The Historical Setting: 7th century Northumbria

I'm still not exactly sure why I wanted to set The Adventures of the Billy Goats Gruff in the Early Middle Ages, but I know that I was drawn to stories of the period. I started writing the story in about 1994, before I  started my MA, so the interest was sparked by history books for the general market and I had not at that stage picked up a copy of Bede's Ecclesiatical History to begin to read the primary sources - indeed at that time I knew more about the later Historia Britonnum and Annales Cambriae than I did about the Anglo-Saxon sources.

What I was aware of was the prominent position of Northumbria at that time. I have since learned to develop a layer of scholarly cynicism, to see Bede and other contemporary writers as people with agendas and bias, not as pure, disinterested chroniclers of events. Nonetheless, there was definitely something dynamic and vital about the kingdom in the 7th century, a fact that is attested in the monumental sculpture, the incredible illuminated manuscripts and the fact that no other kingdom at the time produced so many writers who could present their stories of saints and kings and be preserved after Northumbria had ceased to be independent and became a relatively minor earldom and ultimately remembered only through the county name of Northumberland.

It is difficult to define when the concept of Northumbria came into being and whether it was meant to represent a unified political force or to be descriptive of a group of peoples who came to be united. The inverse term of South Humbrians was certainly used (by Bede, of course) to refer to all the other English kingdoms, but that label did not stick, largely because the South Humbrians included Mercia and the West Saxons, who were to be the main rivals in later centuries for the dominance of England.

There were two principal dynasties involved in the formation of Northumbria, the Idings in the north and the Soemilings in the south. The Idings ruled a land given the Latin name of Bernicia, which I have called Bernice (not pronounced Ber-nees like the girls' name, but Ber-nee-che). The Soemilings ruled ina land in modern Yorkshire called Deira, which I have given the alternative name of Dere in the book after the name of the Roman road which runs from York to Edinburgh.

Ida was a king of Bernicia and is said to have joined Bernicia and Dinguaire (Dinware in the book). As the older name given in Welsh sources for Bamburgh is Dingauiraroy (or something similar), this seems to represent a more southerly kingdom, probably centred on the River Tyne, absorbing a more northerly one. Ida seems to have had a lot of sons, the greatest of whom was Æthelric. They were under repeated attack particularly by Urien of Rheged and Morcant, but they survived it all in part because the Welsh were divided and Urien was killed by an assassin. Æthelric's son, Æthelfrith, was the first king of both Bernicia and Deira. He also seems to have expanded his territories westwards at the cost of kingdoms like Rheged and its forgotten southern neighbours.

Soemil is named in the ancestry of the kings of Deira, but may not have been an actual person. For the purposes of the book, I have assumed that he was, and that the Grufflings are descended from him, thus giving them royal blood. The first king of Deira named in history was Ælle, for his name is said to have been known to slave traders in Rome, as recounted in the Life of St Gregory. It was Ælle that was defeated by Æthelfrith when he became ruler of both kingdoms. Ælle's son Eadwine (Edwin) was forced into exile until the time was ripe for his return. Eadwine defeated Æthelfrith and in turn ruled over both Deira and Bernicia, the only Soemiling to do so. The importance of the line continued after his death, however, as we shall see in time.

Into this situation I have placed our family of Grufflings. The two older boys were born in Deira and stayed there as fosterlings when their mother died. Their father was sent north into Bernicia, to the place that Bede tells us was called Ad Gefrin and is know called Yeavering, in Northumberland. Here he remarried, a political match to a princess from the fallen royal family of Rheged. They had two sons and a daughter, born in the north and of mixed ancestry - they differ from their elder brothers in being biligual, learning Welsh from their mother even though English was their main language. When Edgar and his elder brother Athelred join the family, they are almost full grown men, and Athelred is taken by his father as his assistant. The younger boys learn to get along with their older brothers, but the differences between them can cause arguments to flare up - as with brothers anywhere.

In AD 633 two significant events seem to have occurred. The first was that Cearl of Mercia (or Mierce) was deposed by a kinsman called Penda. The second was that Cadwallon (or Cadwalla), who was the king of Gwynedd, rebelled against Eadwine. Together with this same Penda, he marched out against Eadwine, who fell at Hatfield Chase. Cadwallon stormed northwards, harrying the land and seeking out any English settlers, putting them to the sword. Bede states that his intention was to destroy the English race. This is the situation facing the family at the beginning of the book. The events at Yeavering are not part of history, although the excavation there by Brian Hope-Taylor identified two attempts to burn the place to the ground, neither of which was particularly successful. I have taken the first attempt as being in AD 633 and have based my account around that fact.

In a future post I will discuss the aftermath of Eadwine's death further, as it has an impact on one minor character and will affect the world to which the Grufflings return.

The Library

Some time ago I published a list of books on this blog. All of the books shared a common theme: historical settings which can be described as Anglo-Saxon, separated by defining them in terms of blocks of time within this span, which includes both Dark Age and Early Medieval periods.

As is the way of posts, this list has long since dropped to the bottom and is therefore hard to find. Even though I have added to it over time, it remains quite anonymous. Therefore I created a new page called the Library, which has all of the books on this list as well as being an opportunity for me to expand the list into new categories.

I have included a section on Children's books which relate to the same periods of history and to stories with a modern setting but with influences from Anglo-Saxon or Norse literature.

You can see the Library here

A new episode?

I think I have got through The Other Project now and random thoughts of a sequel to the Adventures of the Billy Goats Gruff are being jotted down with a working title of The Revenge of the Grufflings. The first half of the book is pretty plain sailing, but the second half throws up some issues which I don't know how to resolve as history kind of gets in the way ... 


That's the problem when you involve known historical characters such as Penda in your story; you can only interact with them in certain ways, unless you choose to go down some alternative reality line. In part that could happen (there are trolls and elves in the milieu of my book after all), but I think it would be cheating to do so.


The decision has yet to be made and the journey has only just started, so although I know what happens next, I don't know the exact route to get there.

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.

The Gefrin Trust

Just when you thought you had seen every significant thing on the Web to do with Yeavering, up comes something remarkable. This is the first that I have heard of the Gefrin Trust, the current owner of the site of Gatburgh.

It is all down to a chance encounter between archaeologist Roger Miket and an estate agent in Wooler, the latter casually stating that a piece of land with an interesting bit of history behind it had come on the market. The upshot was that he raised the money to buy the site and has since set up the Gefrin Trust to manage the site. The Trust is a registered company and a charity.

The company logo is interesting - they have taken the head of Ceredig's staff (well, technically the head of his father's staff, but they looked very similar) and transformed the front of it into a modern graphic. A lot of logos of this sort lose the power of the original but this works very well - it just goes to show how stylised the original was!

The website has some interesting resources, including a pdf of Hope-Taylor's monograph and an interesting piece aimed at kids (pun intended) called "What the Goats Saw" This is an account of the history of the site from a goat's eye view. No Grufflings get mentioned.

The board of the Trust includes a good mix of scholars (Rosemary Cramp!) and the local area - Northumberland National Park, the County Council and the Glendale Gateway Trust.

I recall using some of Roger Miket's material as a source of very detailed information on Anglo-Saxon cemeteries and other sites which provided some background material for my dissertation on place-names in Northumberland. Roger's data included OS references and so it was very easy to georeference the locations and present them as a distribution map.

I would like to wish Roger and his associates the very best in their endeavours at Gefrin. It is good to know that such an important site is in good hands!

I have the proof!

Just a quick word to say that I received the proof for The Adventures of the Billy Goats Gruff this week. It really is a book! I'm making good progress going through it and should be ready to confirm by the end of the weekend.

Sorry to any conspiracy theory fans misdirected to this post. It's all part of some Google - led plot!

Treasures of the Anglo-Saxons

Going (slightly) off topic, I have just watched one of the best programmes I have ever seen on Anglo-Saxon art presented with passion and knowledge by Dr. Janina Ramirez on BBC4, a criminal slot for such an excellent piece. It is airing (presumably) as part of the BBC's current Norman Season (see what they did! Those rotten Normans overturning centuries of artistic development!).

I was disappointed by her simplification of the Anglo-Saxons following Rome, the rest of the country following native Christianity when it was the fact that the two had to co-exist for a time in the Anglo-Saxon kingdoms that brought about the decision to change. She was of course right in identifying the figure of St Cuthbert as the figure around whom the two traditions could mix and grow (even if he may have been obedient rather than enthusiastic about the change).

I was slightly intrigued by why her boots seemed to play such a star role in the programme though, as they wended their way in close up through St Paul's in Jarrow, across the turf at Lindisfarne Priory and through the halls of the British Library and the British Museum.

That aside, I learned a few new opinions, saw some objects I had never seen before and finally got to see the hall that Regia Anglorum were building in Kent back when I was a member.

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!

Introduction

Hello world, this is the blog for the Adventures of the Billy Goats Gruff, a novel by Kevin Futers (that's me!) about the Three Billy Goats Gruff, available from Eloquent Books in the near future.

I'm not certain at this stage what you can expect from this blog but I will try to keep things nice and simple, tell you a few things about the book and other things that are going on connected to the book, such as promotions and book signings.

For now I can tell you that the story takes the traditional story as a starting point and then takes the three protagonists (or antagonists if you take the trolls' viewpoint) on a quest to undo a curse. The action takes place against the background of the Cheviot Hills in Northumberland, England and The Borders Region of Scotland during the seventh century AD. It is a world still in touch with other realms of reality, a world where trolls walk freely in the waking world (so long as you are awake at night) and a walk in the mists can transport you to the delights and horrors of Elfland. It is a world on the cusp of change, a change that is fragile and could easily be halted.

The brothers Gruff are in Trolldom against their will because they have been turned into goats and only the trolls have the solution to their predicament. As we all know, things get off to a bad start over a simple bridge crossing. Can they turn the situation around and dispel the curse?