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Let me remind you now that in any semiological system is postulatedthe relationship between two elements: the signifier and the signified. This attitudeconnects objects of a different order, and therefore it is the ratio of theequivalence, not equality. It is necessary to warn that, contrary toslovoto everyday consumption, when we simply say that the meaningEXPRESSES the signified, in any semiological system has not two, but threedifferent elements, after all, what I directly perceive is nota sequence of two elements, but the correlation which unites them.Consequently, there is the signifier, the signified is the sign that representsthe result of the Association of the first two elements. For example, I take a bouquet of rosesdecide what it will MEAN my feelings of love. Maybe thiswe have only the signified, the roses and my feelings of love? No, it's notso, in fact there were only roses, "burdened feeling." Howeverin the analysis we distinguish three elements: "burdened by a sense of" rosesevery reason to be decomposed into roses and love, roses andfeelings existed separately before they unite and formthe third object that is familiar. If in my life I do notable to separate the roses from what they report in terms of analysis, I do nothave the right mix roses as signifier and the roses as a sign; the signifier itselfyourself devoid of contents, the token is meaningful, it carries meaning. Takesome dark stone; I can make it anything meaningful to variousways, yet it is means only; but if I give a stonespecific signified (for example, it would mean a death sentence ifsecret ballot), as it becomes familiar. Of course, between the signifier,the signified and the sign there are functional connections (as between part and whole),so close that their analysis may seem futile enterprise, butwe will see that the distinction of these three elements hasof paramount importance for the study of myth as semiological system.
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