Analysing the Song of Pelinal, v2: On his Coming

The second volume of the Song deals with how Pelinal came to Alessia, and how he came into the mortal world.

>[And then] Perrif spoke to the Handmaiden again,

Perrif is Alessia, and in this case, the Handmaiden seems to be Kyne/Kynareth (although being an Imperial myth, Kyne is consistently used), judging by the rest of the text. Normally, in Nordic mythology, the Handmaiden is Mara, as Kyne is the Wife. I couldn’t really think of a reason why Kyne should be the Handmaiden here, other than that her Cyrodiilic counterpart is much milder, being a protector deity of nature, than her Nordic version, being a vengeful storm goddess.

>eyes to the Heavens which had not known kindness since the beginning of elven rule,

The ‘kindness’ can be multiply interpreted. It could either refer to the fact that Kyne is not referred in Aldmeri religion (Y’ffre is the closest thing), but it is most likely a way for the Imperials/Nedes to show that an offense towards them is an offense towards the gods.

> and she spoke as a mortal, whose kindle is beloved by the Gods for its strength-in-weakness, a humility that can burn with metaphor and yet break [easily and] always, always doomed to end in death (and this is why those who let their souls burn anyway are beloved of the Dragon and His Kin),

Alessia was later deified by the Divines, but was still a mortal during this time. It also shows a typical human way to look at Creation, seeing mortality as a blessing instead of a curse, as most Mer do. The “strength-in-weakness” seems to be hinted at in certain Sermons, as well as in most texts dealing with CHIM or the Amaranth, (like the fact that Vivec was basically the lowest of the low as a mortal, being an androgynous man-whore).
This form of lowness is what the gods like, it seems, as, even though death is inevitable, a drive to change things is what makes the god love mortals (i.e. Padomaic actions). This seems to be not just reserved to Aedra, as some Daedra also respect (or are at least slightly curious to) the way mortals see mortality. From “Spirit of the Daedra”:

> Man is mortal, and doomed to death and failure and loss.
This lies beyond our comprehension - why do you not despair?

So even the Daedra seem to respect men to a certain degree, or at least recognise that there is something curious to them, if not more.

> and she said: "And this thing I have thought of, I have named it, and I call it freedom. Which I think is just another word for Shezarr Who Goes Missing...

The following couple of sentences seem to detail the three visions of Alessia, as mentioned in the first volume. As stated here, the first is Freedom, which Alessia links to Lorkhan.
It is interesting to note that the Ehlnofex name for Adamantine Tower is Ada-Mantia, which translates to “Spirit-Freedom”, This is of course the place (and moment) where Lorkhan was punished for his actions. It could be that Alessia associates Shezzar’s state as missing with a form of freedom.

>[You] made the first rain at his sundering [and that] is what I ask now for our alien masters... [that] we might sunder them fully and repay their cruelty [by] dispersing them to drown in the Topal.

Kynerath/Kyne is Lorkhan’s/Shezzar’s/Shor’s widow. Being a sky deity, the rain is thought of as her weeping for her late husband. Alessia here expresses her hatred and plan for the Ayleids. Pretty straightforward, all in all.

>Morihaus, your son, mighty and snorting, gore-horned, winged, when next he flies down, let him bring us anger."

Morihaus, the winged bull, is the son of Kyne, and the nephew of Pelinal according to the Song (although the composer seems to be a bit sceptical about that in later volumes). Morihaus is also the second vision given to Perrif, and he is one of the champions of the Nedes during the Rebellion.

>[And then] Kyne granted Perrif another symbol, a diamond soaked red with the blood of elves, [whose] facets could [un-sector and form] into a man whose every angle could cut her jailers and a name: PELIN-EL [which is] "The Star-Made Knight" [and he] was arrayed in armor [from the future time].

Here Pelinal arrives. While a lot of this language is figurative, we do know that Pelinal was a robot (no, really). This line, however, does seem conflicting with the line from the first volume mentioning that he already had white hair in his youth.
This part also implies that Pelinal is at least to some extend related to the Amulet of Kings, which was given to Alessia as a symbol of the relation between Aka/Akatosh and the Imperials (and would function as the Stone to White-Gold after the Imperials took the Imperial City and the death of Alessia).

>And he walked into the jungles of Cyrod already killing, Morihaus stamping at his side froth-bloody and bellowing from excitement because the Pelinal was come...

Pelinal is rampaging as we know from him, with the aid of the Bull. As already mentioned concerning the Visions of Periff, Pelinal’s coming was prophesised.

>[and Pelinal] came to Perrif's camp of rebels holding a sword and mace, both encrusted with the smashed viscera of elven faces, feathers and magic beads, which were the markings of the Ayleidoon, stuck to the redness that hung from his weapons, and he lifted them, saying: "These were their eastern chieftains, no longer full of their talking."

The tides are turning, and with Pelinal’s help, the Nedes are finally able to win battles against the Ayleids. Feathers are often mentioned when dealing with the Ayleids, most notably in “Father of the Niben” and “2920”:
From “Father of the Niben”

>Topal the Pilot was enchanted with the islands
And the feathered men who lived there.
There the Niben stayed for a moon, and the bird
Men learned how to speak their own words,
And with taloned feet, to write.
In joy for their new knowledge, they made Topal
Their lord, giving him their islands for the
Gift.

[note: the islands discussed here are the island in the Niben, so most likely the islands of the Heartlands of Cyrodiil.]

From “2920”:

>The bird that had been laughing at her earlier flew down to the road. She blinked, and the bird was gone and in its place, a naked Elf man stood, not as dark as a Dunmer, but not as pale as the Altmer. She knew at once it was an Ayleid, a Wild Elf.

2920 is historical fiction, but it still isn’t completely unbelievable.
This bird symbolism (I call this symbolism due to the fact that the three sources discussed here are all either unreliable or poetic, and do not necessarily deal with real events or traits of the Ayleids) seems to be consistent with the amount of bird statues found throughout Cyrodiil.

This sums up the second volume of the Song of Pelinal: On his Coming.