<P> Like William Smith, the anthropologist Bronisław Malinowski argued in his essay Myth in Primitive Psychology (1926) that myths function as fictitious accounts of the origin of rituals, thereby providing a justification for those rituals: myth "gives rituals a hoary past and thereby sanctions them ." However, Malinowski also points out that many cultural practices besides ritual have related myths: for Malinowski, "myth and ritual are therefore not coextensive ." In other words, not all myths are outgrowths of ritual, and not all rituals are outgrowths of myth . </P> <P> Like Malinowski, the religious scholar Mircea Eliade thinks one important function of myth is to provide an explanation for ritual . Eliade notes that, in many societies, rituals are considered important precisely because they were established by the mythical gods or heroes . Eliade approvingly quotes Malinowski's claim that a myth is "a narrative resurrection of a primeval reality ." Eliade adds: "Because myth relates the gesta (deeds) of Supernatural Beings (...) it becomes the exemplary model for all significant human actions ." Traditional man sees mythical figures as models to be imitated . Therefore, societies claim that many of their rituals were established by mythical figures, thereby making the rituals seem all the more important . However, also like Malinowski, Eliade notes that societies use myths to sanction many kinds of activities, not just rituals: "For him, too, then, myth and ritual are not coextensive ." </P> <P> Eliade goes beyond Malinowski by giving an explanation for why myth can confer such an importance upon ritual: according to Eliade, "when (ritually) (re -) enacted myth acts as a time machine, carrying one back to the time of the myth and thereby bringing one closer to god ." But, again, for Eliade myth and ritual are not coextensive: the same return to the mythical age can be achieved simply by retelling a myth, without any ritual reenactment . According to Eliade, traditional man sees both myths and rituals as vehicles for "eternal return" to the mythical age (see Eternal return (Eliade)): </P> <P> "In imitating the exemplary acts of a god or of a mythic hero, or simply by recounting their adventures, the man of an archaic society detaches himself from profane time and magically re-enters the Great Time, the sacred time ." </P>

The movement to ritual is based on the premise of