sacred (because it is the work of the Supernaturals; (3) that myth has always related to a"creation, it tells how something came into existence, or how a pattern of behaviour, and institution, a manner of working was established.

(4) that by knowing the myth one knows the "origin" of things. This is not an "external", "abstract" knowledge but a knowledge that one "experiences" ritually, either by recounting the myth or by performing the ritual.

(5) that in one way or another one "lives" the myth, in the sense that one is seized by the sacred, exalting power of the events recollected or re-enacted. "Living" a myth, then, implies a genuinely "religious" experience, since it differs from the ordinary experiences of everyday life.

The "religiousness" of this experience is due to the fact that one re-enacts fabulous, exalting, significant events, once again witnesses the creative deeds of the Supernaturals; one ceases to exist in the everyday world and enters a transfigured 'auroral' (streamers of light, electrical phenomenon in the sky ) impregnated with the Supernaturals' presence. What is involved is not a commemoration of mythical events but a reiteration of them. The protagonists of the myth are present, one becomes their contemporary. This also implies that one is no longer living in chronological time, but in the primordial Time, the Time when the EVENT FIRST TOOK PLACE.

To re-experience that Time, to re-enact it as often as possible, to witness again the spectacle of the divine works, to meet with the Supernaturals and relearn their creative lesson is the desire that runs like a pattern through all the ritual reiterations of myths. In short, myths reveal that the World, man and life have a supernatural origin and history