There is thus a marked difference between the two initiations; the Attis initiate dies, is possibly buried, and revives with his god; the Mithra initiate rises direct to the celestial sphere, where he is met and welcomed by his god.  There is here no evidence of the death and resurrection of the deity.

What then is the point of contact between the cults that brought them into such close and intimate relationship?

I think it must be sought in the higher teaching, which, under widely differing external mediums, included elements common to both.  In both cults the final aim was the attainment of spiritual and eternal life.  Moreover, both possessed essential features which admitted, if they did not encourage, an assimilation with Christianity.  Both of them, if forced to yield ground to their powerful rival, could, with a fair show of reason, claim that they had been not vanquished, but fulfilled, that their teaching had, in Christianity, attained its normal term.

The extracts given above will show the striking analogy between the higher doctrine of Mithraism, and the fundamental teaching of its great rival, a resemblance that was fully admitted, and which became the subject of heated polemic.  Greek philosophers did not hesitate to establish a parallel entirely favourable to Mithraism, while Christian apologists insisted that such resemblances were the work of the Devil, a line of argument which, as we have seen above, they had already adopted with regard to the older Mysteries.  It is a matter of historical fact that at one moment the religious fate of the West hung in the balance, and it was an open question whether Mithraism or Christianity would be the dominant Creed.[8]

On the other hand we have also seen that certainly one early Christian sect, the Naassenes, while equally regarding the Logos as the centre of their belief, held the equivalent deity to be Attis, and frequented the Phrygian Mysteries as the most direct source of spiritual enlightenment, while the teaching as to the Death and Resurrection of the god, and the celebration of a Mystic Feast, in which the worshippers partook of the Food and Drink of Eternal Life, offered parallels to Christian doctrine and practice to the full as striking as any to be found in the Persian faith.

I would therefore submit that it was rather through the medium of their inner, Esoteric, teaching, that the two faiths, so different in their external practice, preserved so close and intimate a connection and that, by the medium of that same Esoteric teaching, both alike came into contact with Christianity, and, in the case of the Phrygian cult, could, and actually did, claim identity with it.

Baudissin in his work above referred to suggests that the Adonis cult owed its popularity to its higher, rather than to its lower, elements, to its suggestion of ever-renewing life, rather than to the satisfaction of physical desire to be found in it.[9] Later evidence seems to prove that he judged correctly.