With the winter snows turning every peak as white as that of its home, Cython is most active during this part of the year, and between hunting trips and visits to your library it is quite willing to entertain your latest curiosity. "What does it mean for a God to have children," Cython echoes, musingly. "It is a pleasingly faceted question, and one I have given considerable consideration to myself. Shall we begin by defining our sample space?"
"That seems sensible," you reply.
"Of the Elves, the Ellinilli are easily the most numerous, even after Their culling. And then there is Nethu, born of a dalliance between Asuryan and Ereth Khial. Already we have a strong contrast, as Ellinill sired a hundred alone, budding them off from his individual facets, while Nethu's origin is very biological for beings lacking in flesh."
"Among the Old Gods, Manann is said to be the son of Taal and Rhya, and Shallya and Myrmidia the daughters of Morr and Verena."
"And the Gods of the Dwarves consist of a single family, with three biological children and one adopted child of their pinnacle triumvirate. What conclusions can be drawn from this group?"
You frown. "There's not that many, for a start."
"Wherever it is that Gods typically come from, it seems parentage is an oddity - or perhaps They have reason to keep it secret most of the time. There's also significant variation in what that relationship means. Ellinill budded off children as a path to power, splitting Them off from His individual facets, and when that relationship threatened more than it benefited He sought to reverse that process and regain the power lost. In this we find support for my 'territory' model of divinity. Ellinill lessened Himself by withdrawing from individual facets of disaster to create His children, and attempted to regain that strength by retaking that conceptual territory."
"So Him 'devouring' his children was metaphorical? He instead reclaimed the territory He had granted Them, and in doing so starved Them?"
"It depends how separable a God is from Their domain. The intuitive models for beings of flesh is that a God is a single discrete entity that lives within Its domain, but beings of spirit may not be so limited. It could be that a God expands and contracts to match the territory It exists within, thus there would be little difference between supplanting and consuming. In either case, it seems that a God can create another God by either withdrawing from enough territory for a new God to emerge, or by splitting off the part of Themselves that occupies that territory. Similar to how a dragon with a greater territory than it requires might grant some to a child, so that a possible ally would be close at hand."
You frown in concentration as you consider this. This would make a God more like a nation than a single being, drawing belief from those living within a conceptual territory just as a nation draws tax from those living within its borders. If you take this metaphor further... Ellinill split off a hundred city-states from Its territory for... probably similar reasons that the Empire grants Imperial City charters, but then reconquered Them over fears they would secede completely? If you turned this metaphor on its head and considered nations to be like Gods, would Marienburg be a son of the Empire?
You explain this line of thinking to Cython, and it considers it for a while before nodding. "The 'nation' model might be a more familiar fit for you, and does not differ meaningfully from my 'territory' model. Let us move to the example set by the Gods of your people - firstly, Manann." Cython waves its head from side to side in the draconic equivalent of a furrowed brow. "Let us say, for the sake of argument, that Taal and Kurnous are entirely separate, that Rhya and Isha are entirely separate, and so on. I do not believe this to be the case, but I acknowledge it as unlikely but possible that the wilds of one continent might be conceptually separate to the wilds of another, and that the similarities could be coincidence, resonance, and cultural osmosis. But I do not believe there is any rational argument for Manann and Mathlann to be separate beings. On top of all the same similarities, both Gods are of the same ocean. The same waters the Elves say are dominated by Mathlann, your people say are dominated by Manann, and despite close contact between the sailors of your people and they, there is no conflict between the two. This raises an immediate problem with the idea that Manann is the child of Taal and Rhya, because Mathlann is one of the Ellinilli."
"Unless the concept is sufficiently different for Gods that it is possible for two separate sets of parents to make sense."
Cython gives an amused slow-blink. "But we have already mentioned an example of this very phenomena among the Gods."
You run back the conversation in your mind. "Are you suggesting Manann was adopted?"
"Here we arrive at the second type of parentage: metaphor. Manann grew beyond the constrains of His original family, becoming a God of the ocean in general instead of a single variety of disaster related to it - the question of how exactly that occurred is one for another time. And as a result of this transformation, He became more accepted by His worshippers. On Ulthuan, He is part of the inner ring of their Pantheonic Mandala, while Estreuth, Addaioth, Hukon, Drakira, and even Ellinill languish in the outer. And among the humans of your continent, just as Valaya and Grungni and Grimnir adopted Gazul, Taal and Rhya adopted Manann."
You nod slowly as you digest this. "That does make sense. Do you have a similar argument for Shallya and Myrmidia?"
Cython exhales. "Not while I am constrained by the possibility of the separation of the Ulthuan and Classical Pantheons. Instead I have something much more ephemeral. It is..." It snorts. "It is too neat. Where death meets wisdom, you find mercy and martial prowess? It is too elegant to have arisen from the random strife of existence. There is some invisible hand at play here. To me this can only be an extension of parentage as metaphor, either from the Gods themselves or from mere mortal theologians stumbling across poetry too beguiling not to incorporate."
You consider retorting, but Cython appears perfectly aware that this is an idea that needs considerable more time in the soil to sprout, and that digging it up would do it no favours. "Very well. I take it that next is a third model of parentage, a more biological one?"
"The Dwarves have extensive records of the births of each of the three children of their triumvirate. By all appearances, the Dwarven Ancestor-Gods were biological when They were walking the earth. I do not think there is insight to be found in the nature of Gods by studying Them before They had ascended. But there is one left in our sample, is there not?"
"Nethu," you say. "Son of Asuryan, you said? Isn't Asuryan supposed to be married?"
"And Ulthuani belief would tell you that when Ereth Khial attempted to seduce Him, He rebuffed her and remained loyal to Lileath. But Nehekhara has the very same myth between the Sun God Ptra, the Moon Goddess Neru, and the jealous usurper Sakhmet, but in this version Sakhmet uses trickery and illusion to usurp the position of Neru for a night. While it is easy to see this as a mythologization of the phenomena you know as Hexensnacht, the similarities are too many to be coincidence. I believe the Kingdom of the Dead preserves a tale that the orthodoxy of modern Ulthuan rejects - the conception of Nethu, who I believe to be known to Nehekhara as Sokth."
"If this is the case, then we have a very biological birth among the Gods."
"That would seem to be the case. And I do not think it too unlikely. While the Gods themselves may owe nothing to biology, they are bound to mortal beings that very much do. In the same way that Gods can reasonably be thought of as having two arms and two legs, it is entirely possible that they may be similarly equipped with the more distracting paraphernalia of flesh, and the consequences that those distractions can lead to."
While there's a great deal of opinion, speculation, and pure guesswork in all of that, it's definitely thought provoking. Three models of Godly children: territorial, metaphorical, and biological. A territorial child of Ranald and Shallya would originate in a conceptual subset of one or the other, or perhaps one on the cusp of both. Righteous vigilantism? Protection of the weak? Stealing from the rich, giving to the poor? The overlaps between Shallya the Merciful and Ranald the Protector make it very easy to invent possible identities for territorial children. And if they follow the example of Mathlann, it's possible that the children could have evolved beyond this conceptual nursery.
A metaphorical child of Ranald and Shallya would represent an adoption, a God that had abandoned a previous position to take up one aligned with Ranald and Shallya. You're reminded of the pilgrimage of the followers of the Ancient Widow, and their abandonment of Chaos worship in the Great Steppes to build a bulwark against Chaos in the lands now known as Kislev - but you already know something of the relationship between the Widow and Ranald, and it is a frosty one, not one enshrined in metaphor. And that these children are ones not generally known goes against the entire concept of metaphorical familial relationships among the Gods, does it not?
Thirdly, biological. Ranald and Shallya are often depicted with human forms, and according to this theory those forms would still be able to... engage in the sorts of activities that result in children. But if you discount the Dwarven examples, then you are left with only Nethu, who you know next to nothing about. You make a foray into your library, returning with the few Dwarven books on the Elves that might have mention of Him. Several hours later you're left with a very few scraps of information: Nethu is the Gatekeeper of Mirai, where the souls of those stolen or seduced away from Morai-heg toil in servitude to Ereth Khial. This is the trouble of a sample size of one: you cannot tell if this close tie to the mother is part of being a 'biological' child of a God, or a product of Ereth Khial's controlling personality that would not apply to what you would hope to be a healthier relationship between Ranald and Shallya and Their own children. You do find mention that Nethu is also the God of Dark Pegasi, the bat-winged, flesh-eating flying horses of Naggarond, and this appears to be unique to Him, rather than something shared with His mother - though you do not have anywhere near enough sources to say that with any confidence.
You sigh in frustration, looking up from your book and blinking at the dragon across from you that you'd completely forgotten about. "I'm sorry, I just dropped completely out of that conversation. That was very rude of me."
Cython looks up from its own book, tilting its head in mild confusion. "Why apologize? You stopped talking because you had gathered so many questions, you had no choice but to pursue them. I know of very few better ways for a conversation to end."