Eliade begins by referring to the process by which the “olden gods,” the Creator gods, lose their place in the cult and become marginalized, replaced by the young storm and warrior gods, such as Ba'l, Marduk, Zeus and later Yahweh.
Even when his name is still remembered—Anu of the Mesopotamians, El of the Canaanites, Dyaus of the Vedic Indians, Ouranos of the Greeks—the Supreme Being no longer plays an important role in religious life and is but little represented in mythology. The passivity of Ouranos as deus otiosus is plastically expressed by his castration... El yields the primacy to Ba'al as Anu does to Marduk. Except for Marduk, all these Supreme Gods are no longer “creative” in the active sense. They did not create the World, they only organized it and assumed the responsibility for maintaining order and fertility in it.. Primarily, they are Fecundators, like Zeus or Ba'al who, by their hierogamies with the Earth goddesses ensure the fertility of the fields and the abundance of harvests. (109)
The result of the replacement of the Creator god is that attention in myth is shifted from the ultimate origins to the activities of these young gods:
The accent is now on what happened to the Gods and no longer on what they created. To be sure, there is always a more or less clearly “creative” aspect in every divine adventure—but what appears more and more important is no longer the result of the adventure but the sequence of dramatic events that constitute it. The countless adventures of Ba'al, of Zeus, of Indra, or those of their colleagues in the respective pantheons, represent the most “popular” mythological themes. (110)
This state of affairs proved unsatisfying and even unedifying to the elite thinkers. This is most evident in Greece and in India (Eliade neglects to mention the Israelite prophets), but it is attested in many other societies to varying degrees. The result is the process of demythicization that we have already discussed, which leads to a paradoxical conclusion: