OK and what am I supposed to make as a reply to this argument?
You didn't say if I used all the "tropes applied to powerful ancient species in fiction". So I can't tell if your argument is that I only used "powerful ancient species" tropes and not other tropes on top of that or if the problem is that I didn't use all the "powerful ancient species" tropes.
What even are the tropes I'm not including in my argument and why are they relevant to my argument from your point of view? The one mind ruling an oversoul is a common bad end for the creation of an oversoul in science fiction.
So this last part of your argument is that there is no point to a meta-fictional analysis of a work? Am I getting this right?
My argument is that your metafictional analysis is based on the idea that there are a specific list of applicable things that are relevant to your analysis.
But you got to pick and choose which things would go on that list, and which ones wouldn't. You did this picking and choosing to line the things on your list up with a fairly clear "horsemen of the apocalypse" theme, complete with using imaginative (presumably translated from another language) names for those 'horseman' identities like "the Pure Archer." Presumably the term "Pure Archer" is in some way associated with the Biblical 'horseman' of Conquest, or with some other mythological point of reference.
And it is remarkable that you can provide such specific names, names that are rich in mythology and symbolism and historical allusions, for the categories. After all, obviously there is nothing about an ascended ancient species or oversoul that is
literally associated with a "Pure Archer" or a "Chloros Cowl" or "Golden Maceman" or anything else. It's not as if the Hijvin were literally wearing a giant green hood, or their collective devouring gestalt oversoul was physically wielding a bow and arrow or a mace. These images do not
inherently connect to the things you're talking about, but rather to some other mythological thing that in turn symbolically connects to the story you're analyzing.
And that's the problem.
...
See, your ability to do that
strongly suggests that you are curating your list, and interpreting the archetypes associated with it, so that they will line up with your preconceptions.
The myth of the Procrustean bed is relevant here- of the man who makes a great show of being hospitable to travelers, and gives them a bed to sleep in for the night, but if any man is not tall enough to fit the bed's length exactly he stretches them out to fit as if they were on a rack, and if a man is too tall to fit he chops off their feet to amke them fit.
And that's, again, the problem. By the way you categorize things, and the choice of imagery you use to describe them, you are subjecting the literary themes of works to
Procrustean analysis, or at least suggesting that a Procrustean analysis is possible and desirable.
...
As another analogy, consider the theory of the four humors, cornerstone of traditional European medicine*. This pseudoscientific theory held that the condition of the human body was governed by four bodily fluids (blood, phlegm, 'black bile,' and 'yellow bile'). There was an elaborate list of correspondences and symbolism connecting the four humors (two of which arguably do not exist in the forms the ancients believed in them) to the four classical elements (air, water, earth, fire). And to various seasons of the year, various herbs and foods and diseases and precious stones, and God knows what all else.
And it was all
nonsense, but it was nonsense you could construct clever pretty arguments in support of, so it hung together and persisted.
That is the danger of a complex pretty meta-analysis in which one says "X1 is like X2 and Y1 is
kind of like Y2 and Z1 isn't like Z2 but it would make things so much more elegant if it was so we'll pretend it is..."