Metafiction, Myth and Language: A World in Words (and Pictures)

 Apologies for the terrible title of today's post, but it made me smile. With the new chisel arriving this morning, I decided to get on straight away with the plan of making a first, tentative, small piece of inscription. I chose the schematic portrait of my storm-god Hrefni in his raven form: and sketched it onto a suitable sized piece of stone. Things began a bit heavy-handed as I've never handled a proper chisel in this way before, but it soon became clear that the relative softness of the stone (sandstone, I'm assuming, as it seems to be of a similar appearance to the local ancient monumental stones) allowed me to scratch quite heavily, using the edge of the chisel and no hammer, guidelines deep enough to allow the deeper hammered work to follow the correct path and not meander off on a journey of its own - which is what accounted for the very rough, jagged initial outlines:   I gave up on the double outline idea as there wasn't enough space (with a bigger stone an

  As depicted above - this afternoon's exercise in trying to pin down the family tree and inter-familial relationship of the gods and the various progenitors. Some progress from my initial sketches of last year but still a fair few gaps remain: where does Ullek, the Rockcats' father (in truth, parent - since, according to Womba, Ullek can be 'both man and wife', much like Hretha) fit in? Nithmund, the rat-god, is still very vague (as perhaps such a grim character ought to be) and I have wondered if his role as guardian of decay, plague-bringer, gallows-friend and general king of corruption is not partly served also by Smorian, his step-daughter, who is queen of the dead and the underworld. But then, the roles of, say, Hekate and Hades are quite distinct and separate in Greek mythology and it occurs to me that Nithmund's function is one still rooted in the living world, with an effect upon those he touches: Smorian, on the other hand, is simply a harvester of souls,

 Following on from my earlier post , this was delivered earlier today (48 hour service!): NK Sandars - Prehistoric Art in Europe and after a lunchtime's worth of browsing, it has already pushed the visual side of this project in a whole new direction. Sanders' scholarship might be 60+ years old but it covers so much more than processes of dating and archaeological musings - the clue is in the title, and she addresses the ideas of these works as art in their own right as well, citing the likes of Gombrich on the way, as well as several detailed comparisons of prehistoric figuration to so-called 'civilised' Greek artistic forms. In terms of visual interest, a few beast/human hybrids caught my attention straight away: especially the 'sorceror' (beast-shaman?) figure at bottom right. This straightaway inspired a more 'primitive' rendering of this depiction of Hrefni, the raven storm-god: as this, re-imagined in a much earlier style: Herein the difference is

Having spent the last few months developing a distinctive 'native art form' for my mythical world, in which gods, mythical concepts and heroes are signified (rather than represented - following the Lévi-Strauss model of 'primitive art' whose aim is not imitation of the subject), a random bit of browsing overturned the notion of a unified art style . Schematics of the idol's multiple faces and design elements   The age and distinctive design work on this idol made me realise the importance of establishing an 'elder culture' which existed long before the present time in which the poem's narrative is set, in which the origins of the 'contemporary' forms could perhaps be traced. Having a single homogenous style of representation made me think of those old TV period dramas set in, say, Edwardian days, when all furniture, fashion and design featured is of that exact era - with nothing from the Victorian or Georgian periods still extant. Furniture, fab

What's this all about? Basically, the documentation of my 2021 final project for my MFAAH Master's degree. “Myth is a type of speech” (R. Barthes, 'Myth Today' in Mythologies ). If my work has a narrative, then it is one of narrative itself – sometimes multiple narratives, sometimes competing, unreliable, questioning, contradictory, and ambiguous. At times, meta-narratives; stories within stories, inside re-tellings of tales perhaps familiar or else new. And one of my most cherished kinds of ambiguous narrative is myth. Myth, as an oral body of knowledge initially, is therefore speech. And in written form, embedded, it is capable of being analysed, quoted, paraphrased, interpreted, mis-interpreted, bastardized and corrupted. The language I use to disclose my myth-makings are related, though separate; at once distant and unknowable, yet simultaneously tangible and everyday: English, and its antecedent, Old English – in which copious amounts of our modern English (and Sco