perform. I hope you will agree
with me when I say that myth can–
not possibly do this; that myth,
though it can tell us much about
human experience, is finally not
competent to perceive reality as
the rational objectivity of the mind
perceives it ; that it can give no
more order and meaning to life
than we expect from literature it–
self; and that the order and mean–
ing it does give must frequently
prove illusory or unstable because
of its imperfect grasp upon reality.
I should say that in introducing
myths into their fictions, such wri–
ters as Balzac, Melville, Yeats,
Joyce, or Lawrence are certainly
not calling upon some higher order
of cognition and moral truth but
are merely using a convenient and
usually very loose framework or
set of ideas which have a kind of
magical glamor useful in literature
but to which these authors must
themselves bring moral or ideation–
al meaning in their attempts to
achieve a solid or sustained influ–
ence over the minds of their read–
ers. There is virtue of a limited
sort in the popular meaning of the
word "myth": a story or an idea
that is not true.
You will see that the desire to
make myth autonomous
is
the de–
sire to found a religion without
calling it a religion.
I t is time, then, to make some
strenuous exclusions. It is even
time to make some exclusions of
myth from myth. There is too
much
myth. There are too many
compendia, too many encyclopedic
887
~~FREUD~~
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