inted and special priests, they held no
imperious or commanding authority. The Areopagus at Athens had the
care of religion, but the Areopagites were not priests. This absence
of a priestly caste had considerable effect upon the flexile and
familiar nature of the Grecian creed, because there were none
professionally interested in guarding the purity of the religion, in
preserving to what it had borrowed, symbolical allusions, and in
forbidding the admixture of new gods and heterogeneous creeds. The
more popular a religion, the more it seeks corporeal representations,
and avoids the dim and frigid shadows of a metaphysical belief. [34]

The romantic fables connected with the Grecian mythology were, some
home-sprung, some relating to native heroes, and incorporating native
legends, but they were also, in great measure, literal interpretations
of symbolical types and of metaphorical expressions, or erroneous
perversions of words in other tongues. The craving desire to account
for natural phenomena, common to mankind--the wish to appropriate to
native heroes the wild tales of mariners and strangers natural to a
vain and a curious people--the additions which every legend would
receive in its progress from tribe to tribe--and the constant
embellishments the most homely inventions would obtain from the
competition of rival poets, rapidly served to swell and enrich these
primary treasures of Grecian lore--to deduce a history from an
allegory--to establish a creed in a romance. Thus the early mythology
of Greece is to be properly considered in its simple and outward
interpretations. The Greeks, as yet in their social infancy, regarded
the legends of their faith as a child reads a fairy tale, credulous of
all that is supernatural in the agency--unconscious of all that may be
philosophical in the moral.

It is true, indeed, that dim associations of a religion, sabaean and
elementary, such as that of the Pelasgi (but not therefore foreign and
philosophical), with a religion physical and popular, are, here and
there, to be faintly traced among the eldest of the Grecian authors.
We may see that in Jupiter they represented the ether, and in Apollo,
and sometimes even in Hercules, the sun. But these authors, while,
perhaps unconsciously, they hinted at the symbolical, fixed, by the
vitality and nature of their descriptions, the actual images of the
gods and, reversing the order of things, Homer created Jupiter! [35]

But most