Changes

Mâche argues that euhemerist exegesis, "was applied to capture and seize by force of reason qualities of thought, which eluded it on every side." This process, he argues, often leads to interpretation of myths as "disguised propaganda in the service of powerful individuals," and that the purpose of myths in this view is to allow the "social order" to establish "its permanence on the [[illusion]] of a natural order." He argues against this interpretation, saying that "what puts an end to this caricature of certain speeches from May 1968 is, among other things, precisely the fact that roles are not distributed once and for all in myths, as would be the case if they were a variant of the idea of an 'opium of the people.'"

Mâche argues that euhemerist exegesis, "was applied to capture and seize by force of reason qualities of thought, which eluded it on every side." This process, he argues, often leads to interpretation of myths as "disguised propaganda in the service of powerful individuals," and that the purpose of myths in this view is to allow the "social order" to establish "its permanence on the [[illusion]] of a natural order." He argues against this interpretation, saying that "what puts an end to this caricature of certain speeches from May 1968 is, among other things, precisely the fact that roles are not distributed once and for all in myths, as would be the case if they were a variant of the idea of an 'opium of the people.'"

Contra Barthes, Mâche argues that, "myth therefore seems to choose history, rather than be chosen by it", "beyond words and stories, myth seems more like a psychic content from which words, gestures, and [[music]]s radiate. History only chooses for it more or less becoming clothes. And these contents surge forth all the more vigorously from the nature of things when reason tries to repress them. Whatever the roles and commentaries with which such and such a socio-historic [[movement]] decks out the mythic image, the latter lives a largely [[autonomy|autonomous]] life which continually fascinates [[humanity]]. To denounce archaism only makes sense as a function of a 'progressive' ideology, which itself begins to show a certain archaism and an obvious naivety."

Contra Barthes, Mâche argues that, "myth therefore seems to choose history, rather than be chosen by it", "beyond words and stories, myth seems more like a psychic content from which words, gestures, and [[music]]s radiate. History only chooses for it more or less becoming clothes. And these contents surge forth all the more vigorously from the nature of things when reason tries to repress them. Whatever the roles and commentaries with which such and such a socio-historic [[mass movement|movement]] decks out the mythic image, the latter lives a largely [[autonomy|autonomous]] life which continually fascinates [[humanity]]. To denounce archaism only makes sense as a function of a 'progressive' ideology, which itself begins to show a certain archaism and an obvious naivety."

[[Catastrophism|Catastrophists]] such as [[Immanuel Velikovsky]] believe that myths are derived from the oral histories of ancient cultures that witnessed "cosmic catastrophes". The catastrophic interpretation of myth, forms only a small minority within the field of mythology and often qualifies as pseudohistory. Similarly, in their book ''Hamlet's Mill'', Giorgio De Santillana and Hertha Von Dechend suggest that myth is a "technical language" describing "cosmic events" pertaining to precession. In ''The Secret of the Incas: Myth, Astronomy and the War Against Time'', William Sullivan applies the principles in ''Hamlet's Mill'' to an analysis of the mythology of the Incas. (''The Secret of the Incas: Myth, Astronomy and the War Against Time''. New York. ISBN 0517594684)

[[Catastrophism|Catastrophists]] such as [[Immanuel Velikovsky]] believe that myths are derived from the oral histories of ancient cultures that witnessed "cosmic catastrophes". The catastrophic interpretation of myth, forms only a small minority within the field of mythology and often qualifies as pseudohistory. Similarly, in their book ''Hamlet's Mill'', Giorgio De Santillana and Hertha Von Dechend suggest that myth is a "technical language" describing "cosmic events" pertaining to precession. In ''The Secret of the Incas: Myth, Astronomy and the War Against Time'', William Sullivan applies the principles in ''Hamlet's Mill'' to an analysis of the mythology of the Incas. (''The Secret of the Incas: Myth, Astronomy and the War Against Time''. New York. ISBN 0517594684)