[183]. “To Zeus, the Great Sun God, the King, the Saviour.”
[184]. Abeghian: “Der armenische Volksglaube,” p. 41, 1899.
[185]. Compare Aigremont: “Fuss- und Schuhsymbolik,” Leipzig 1909.
[186]. Attis was later assimilated with Mithra. Like Mithra he was represented with the Phrygian cap (Cumont: “Myst. des Mith.,” p. 65). According to the testimony of Hieronymus, the manger (Geburtshöhle) at Bethlehem was originally a sanctuary (Spelæum) of Attis (Usener: “Weihnachtsfest,” p. 283).
[187]. Cumont (“Die Mysterien des Mithra,” p. 4) says of Christianity and Mithracism: “Both opponents perceived with astonishment how similar they were in many respects, without being able to account for the causes of this similarity.”
[188]. Our present-day moral views come into conflict with this wish in so far as it concerns the erotic fate. The erotic adventures necessary for so many people are often all too easily given up because of moral opposition, and one willingly allows himself to be discouraged because of the social advantages of being moral.
[189]. The poetical works of Lord Byron.
[190]. Edmond Rostand: “Cyrano de Bergerac,” Paris 1898.
[191]. The projection into the “cosmic” is the primitive privilege of the libido, for it enters into our perception naturally through all the avenues of the senses, apparently from without, and in the form of pain and pleasure connected with the objects. This we attribute to the object without further thought, and we are inclined, in spite of our philosophic considerations, to seek the causes in the object, which often has very little concern with it. (Compare this with the Freudian conception of Transference, especially Firenczi’s remarks in his paper, “Introjektion und Übertragung,” Jahrbuch, Vol. I, p. 422.) Beautiful examples of direct libido projection are found in erotic songs:
“Down on the strand, down on the shore,