So, a while back I phant’sied this presence of (I intuited) a syncretism of Hela from Norse mythology and The Morrigan from Celtic mythology, which at some points go together like a turkey ham McFlurry, which is to say they don’t actually go together but there she is.
I just refer to her as Lady Hawthorn, and wonder why I didn’t get another syncretism instead, for instance, Kali and Izanami, or even somebody else entirely such as Death as a perky Goth girl from Neil Gaiman’s Sandman.
I did wonder if syncretistic deities were still happening, though. In a way, I sort of got my answer:
I forgot where exactly I typed up a wall of text, I might have typed it up at multiple places, about J.M. Barrie’s Neverland being misconcepted as it became popularized out of the novel that he wrote. The misconception, however, came off to me as an echo of a place or basically a fairyland in an even older story: Tir na nOg, returning to the collective consciousness by another name.
It could be a combination of coincidence and personal bias, and certainly much of the beauty and profundity of Barrie’s version is lost when Neverland is shunted to regressing into an imitation of something perhaps simpler and less challenging a description of the otherworld and what it would mean.
The point being, I waffle between trusting the collective consciousness to generate and popularize the stories that the most people need, and mistrusting the stories as lies to advance some agenda, such as sustaining the imbalance of representational power. (I haven’t gone so far as to detest fiction and storytelling completely as ungrounding and misleading and untrue by nature.)
In the former consideration, the old stories of Poseidon’s attempted conquest of Olympus or Hera’s being displaced by Hades’ attempts that are a new thing, could show how much more uncomfortable the collective consciousness is with mortality (than, say, natural disaster or women.)
On the other hand, I am so bored by the antagonization of death, and Lady Hawthorn and I might not be alone in this but there aren’t comparatively as many stories that show death as an inevitable and not particularly inimical presence, even adapting from mythological spheres where it (in this case, Hades) was that. So, now I can consider the damage of appropriation, and understand a little better why the flow of stories (which I’d previously considered a natural resource that belongs to everybody, even if the money attached to intellectual property has its own separate flow) ought to have dams and filters.