[70.2] I am treating this question in an appendix to the Cybele chapter in vol. iii. of my Cults, etc.
[71.1] E.g. fragment of Naumachius in Stobæus, op. cit., vol. iii. pp. 16-17.
[72.1] Vide specially Trede, Das Heidenthum in der römischen Kirche: Renan, Les origines du christianisme, vol. vii. 572-573. The resemblances are particularly striking between the Catholic and the Isiac sacerdotalism.
[72.2] Hæres., 79.
[72.3] Herod., 4, 33.
[73.1] Cf. the prayer to Ninlil or Belit (a parallel form to Ischtar) of Asarhaddon, “may the lips of Nin-lil, the Mother of the Great God, utter daily a gracious word before Aschur for the King of Assyria” (Jastrow, op. cit. p. 525). Mary was chiefly worshipped in the same way as an intercessor.
[73.2] For the identity of Father and Son in the later Mithraic cult-dogma, vide Dieterich, Eine Mithras-Liturgie, p. 68: for the Trinitarian idea in Mithraism, vide Cumont, Die Mysterien von Mithra (deutsche Ausgabe), pp. 96, 145: Mr Cook endeavours to trace it in the old Pelasgian cult of Zeus, Class. Rev. 1903, 1904: vide Hell. Journ., 1901, p. 139, for Trinitarian symbolism in Carthaginian worship. (Note a certain mystic sanctity attached to the triad in later Greek philosophy, e.g. in Porphyry, Serv., Verg., Ecl., 5, 66: Io. Lydus, de Mens., 2, 19.)
[74.1] Sacred Books of the East, vol. xxxi. pt. iii. p. 278.
[75.1] Vide Cults of the Greek States, vol. i. p. 306.