Myths
contain exomorphisms, which determine the limit conditions, the fundamental ontological
representations, as well as endomorphisms which develop them in narratives and
connect the liminal representations to the everyday acritic knowledge of the
community, the Lebenswelt. By mythologization we have described the sequences
of exomorphisms and/or endomorphisms, and we have characterized myths by this
linguistic action, but there is another linguistic process inverse to mythologization
which completes its operations: divinization. Mythologization rendered familiar
the unknown. Divinization renders unknown the familiar. The process is
specially clear in the social persona of the ancestor, although it can be
extended to objects or to the world at large. As time passes, the persona of
the ancestor becomes less and less familiar. In the cases where the particular
ancestor made a strong imprint in the memory of the group, by means of a successful
civilizing action (Maui, Prometheus, Cecrops, Yao, Manu, etc.), he becomes progressively
a hero, semi-god, a god, a supreme god, and finally a Deus Otiosus (as Eliade call
them). These two processes are at work in myth, and are simply expressions of
the active interpretation of life experience (mythologization), and the work of
oblivion (or entropy) which is divinization, a return to the unfocused, to
apeiron.
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