More important still for the purposes of the religious comparison is the wide prevalence in the Mediterranean communities of the belief in the death and resurrection of the divinity: and this has been the theme of much recent anthropological investigation.[60.1] This is not {61} the time to examine into its origin and significance or to track out the various phenomena that illustrate and group themselves around it in the Mediterranean cults. I would merely call attention in passing to the fact that the belief existed, and was probably expressed in the pre-Christian ritual of St Paul’s own city of Tarsos,[61.1] and that it was especially strong in the Attis Mysteries of the Great Mother of Phrygia and Crete; we know that these were celebrated at a season which corresponded to the end of our Lenten period and the beginning of Easter, that they were preceded by fasting and began with lamentations, {62} the votaries gathering in sorrow around the bier of the dead divinity; then followed the resurrection, and the risen god gave hope of salvation to the mystic brotherhood, and the whole service closed with the feast of rejoicing, the Hilaria.[62.1] The Christian fathers themselves were struck with the deep resemblance between this and their own mystery, and they were tempted to attribute it to the diabolic spirit of parody. We may take the words of Firmicus Maternus,[62.2] with which he concludes his description of such an Attis Mystery as I have outlined--“truly the devil has Christians of his own”--as the text of a very important chapter in comparative religion. We hear of a Christian convert in Crete being seduced by the fascinations of the Hilaria; and Phrygia, its ancestral home, was one of the earliest strongholds of Christianity. Here at least we may assume that the {63} ancient dogma and ritual of the people was one of the predisposing causes operating in favour of the new.