But for proving the revival on the new Christian soil of the older pre-Christian religious thought and aspiration, there is no special subject so fruitful as the study of Mariolatry. I have already suggested by way of illustration the possibility of such pagan titles as “Kore-Parthenos,” the “Gods’ mother,” having exercised an abiding influence in exciting and shaping the nascent thought of earlier Christendom; and I affirmed that their prevalence corresponded to a prevailing religious bias which turned the minds of many of the peoples in the old world to cleave affectionately to the mother-goddess or to the divine maid. Apart from mere titles, the student of the latter days of paganism is forced to note at almost every point the deep impress of such ideas and the enthusiasm they evoked. In all the leading Greek mysteries, the Mother and the Maid {66} held a dominant position, and the Orphic brotherhoods had ranged the Mother by the side of the Son-God and the Father-God; and even in the state-cults of the ancient centres of Hellenic civilisation, the maternal character of the divine power had long been cherished. Finally, the Phrygian religion of the Mother, to which even Mithraism, a pre-eminently masculine or paternal religion, was obliged to accommodate itself, had captured the greater part of the Greco-Roman world; and was certainly very influential in the districts of Asia Minor visited by St Paul and in every one of the cities of the Seven Churches. The sentiment it evoked is expressed by the words of a poet of the Middle Attic comedy: “For those who have true knowledge of things divine, there is nothing greater than the Mother; hence the first man who became civilised founded the shrine of the Mother.”[66.1] This then is a leading factor in the religious psychology of the converted nations with which we must reckon. {67}