The Prestige of the Cosmogonic Myth
A myth relates a sacred story, that is to say, it recounts a primordial event that occurred at the beginning of time. But to tell a sacred story is equivalent to revealing a mystery, because the characters in a myth are not human beings. They are either gods or civilizing heroes, and therefore their...
| Published in: | Diogenes |
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| Main Author: | |
| Format: | Article in Journal/Newspaper |
| Language: | English |
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Cambridge University Press (CUP)
1958
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| Online Access: | http://dx.doi.org/10.1177/039219215800602301 http://journals.sagepub.com/doi/pdf/10.1177/039219215800602301 https://www.cambridge.org/core/services/aop-cambridge-core/content/view/S0392192100304084 |
| Summary: | A myth relates a sacred story, that is to say, it recounts a primordial event that occurred at the beginning of time. But to tell a sacred story is equivalent to revealing a mystery, because the characters in a myth are not human beings. They are either gods or civilizing heroes, and therefore their gesta constitute mysteries: man would not know these tales if they were not revealed to him. Consequently, a myth is a story of what happened—what the gods and supernatural beings did—at the beginning of time. “To recount” a myth is to proclaim what occurred then. Once “told,” in other words, once revealed, the myth becomes the apodictic truth: it establishes truth. “It is so because it is said to be so,” the Netsilik Eskimos declared in order to justify the validity of their sacred history and their religious traditions. The myth proclaims the advent of a new cosmic situation or narrates a primordial event, and so it is always the story of a “creation”; it tells how something has been effectuated, has begun to be. That is why the myth is interdependent with ontology; it deals solely with realities, with what really happened, with what was clearly manifest. |
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