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

  The Ylfu – the ‘elves’ of my world – whilst ensconced in their mighty subterranean barrow beneath their ancient city Dofran (the OE name for Dover, complete with ‘steadfast white sea-walls’), are more precisely informed by Welsh culture, especially the bardic tradition, which underlines the poetry recited in the court of Yldfreah (the name which our narrator gives to the Ylf-lord – his name literally ‘Old lord’, which is more of a title really – cf. the Old Norse fertility god, Freyr, and probably one given to him by the narrator as a reference to his own linguistic culture). Hence the very Welsh-derived lament which the Ylfish bard Meloth sings in honour of the leader of Gifli’s expedition: 'The Song of Haeleth of the Dawn’s-Light' ‘Seven we were, and seven we fell, seven in strength, by honour bound now none but names, now none remain, to light the lands of multitudes. For while we stood, we held our ground and seven by seven foes in rage could not bear battle at our shield

  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,