Page:Psychology of the Unconscious (1916).djvu/471

 in the Antichrist myth belongs to the life of the hero, and, therefore, is immortal. In none of the newer forms of myth are the pairs of opposites so perceptibly near as in that of Christ and Antichrist. (I refer to the remarkable psychologic description of this problem in Mereschkowski's romance, "Leonardo da Vinci.") That the dragon is only an artifice is a useful and delightfully rationalistic conceit, which is most significant for that period. In this way the dismal gods were effectually vulgarized. The schizophrenic insane readily make use of this mechanism, in order to depreciate efficient personalities. One often hears the stereotyped lament, "It is all a play, artificial, made up," etc. A dream of a "schizophrenic" is most significant; he is sitting in a dark room, which has only a single small window, through which he can see the sky. The sun and moon appear, but they are only made artificially from oil paper. (Denial of the deleterious incest influence.)

The descent of the three hundred and sixty-five steps refers to the sun's course, to the cavern of death and rebirth. That this cavern actually stands in a relation to the subterranean mother of death can be shown by a note in Malalas, the historian of Antioch,[78] who relates that Diocletian consecrated there a crypt to Hecate, to which one descends by three hundred and sixty-five steps. Cave mysteries seem to have been celebrated for Hecate in Samothrace as well. The serpent also played a great part as a regular symbolic attribute in the service of Hecate. The mysteries of Hecate flourished in Rome towards the end of the fourth century, so that the two foregoing