We cannot, in accordance with the laws of human nature, suppose that a religious tradition of such hereditary power as this could wholly lose its force under a changed creed. The gaps in the record will probably make it impossible to supply a detailed and geographical statement showing how in the various communities of the ancient cult the personality of the pre-Christian goddess was fused gradually with the ideal image of the Virgin-Mother of Christ. Only a few suggestive facts in the development and organisation of Mariolatry may be mentioned here. The heretic Montanists of Phrygia were charged with deifying the Virgin and believing that one of their leaders was united in a mystic marriage with her, a belief natural to Phrygian paganism; and their founder Montanus is said to have originally been a priest of Cybele.[67.1] The mother of Constantine, the {68} Empress Helena, who is supposed to have been of Bithynian origin, was praised for decking the grotto of Bethlehem with sacred gifts as the shrine of the Virgin;[68.1] it is noteworthy that her earliest recorded chapel should be a grotto or cave; for it was in such underground shrines that the Phrygian Mother was commonly worshipped in her own land. Another striking analogy to the ancient ritual of the mother-goddess is presented by the feast called the κοίμησις and ἀνάληψις τῆς θεοτόκου, first mentioned by Andreas of Crete (_circ._ 650 A.D.), but probably in existence long before his time: the Mother of God dies and rises again in the Assumption. It would be of special interest if we could discover that this ritual first became canonical in Crete, the home of Andreas; for in Crete as in Cyprus, where the Virgin succeeded to the name of Aphrodite, we have traces of a similar rite in which the goddess Aphrodite was laid out {69} as dead on a bier and was afterwards raised to life.[69.1]