They had, as it were--and this seems not to have been rightly understood by the moderns--two popular mythologies-- the first consecrated to poetry, and the second to actual life.

If a man were told to imitate the gods, it was by the virtues of justice, temperance, and benevolence [56]; and had he obeyed the mandate by emulating the intrigues of Jupiter, or the homicides of Mars, he would have been told by the more enlightened that those stories were the inventions of the poets; and by the more credulous that gods might be emancipated from laws, but men were bound by them--"Superis sea jura" [57]--their own laws to the gods! It is true, then, that those fables were preserved--were held in popular respect, but the reverence they excited among the Greeks was due to a poetry which flattered their national pride and enchained their taste, and not to the serious doctrines of their religion.

Constantly bearing this distinction in mind, we shall gain considerable insight, not only into their religion, but into seeming contradictions in their literary history.
They allowed Aristophanes to picture Bacchus as a buffoon, and Hercules as a glutton, in the same age in which they persecuted Socrates for neglect of the sacred mysteries and contempt of the national gods.

To that part of their religion which belonged to the poets they permitted the fullest license; but to the graver portion of religion--to the existence of the gods--to a belief in their collective excellence, and providence, and power--to the sanctity of asylums--to the obligation of oaths--they showed the most jealous and inviolable respect.

The religion of the Greeks, then, was a great support and sanction to their morals; it inculcated truth, mercy, justice, the virtues most necessary to mankind, and stimulated to them by the rigid and popular belief that excellence was approved and guilt was condemned by the superior powers [58].