Greek religion may be studied under various aspects; and many recent contributions to this study have been mainly concerned either with the remote origin of many of its ceremonies in primitive ritual, or with the manner in which some of its obscurer manifestations met the deeper spiritual needs which did not find satisfaction in the official cults. Such discussions are of the highest interest to the anthropologist and to the psychologist; but they have the disadvantage of fixing our attention too exclusively on what, to the ordinary Greek, appeared accidental or even morbid, and of making us regard the Olympian pantheon, with its clearly realised figures of the gods, as a mere system imposed more or less from outside upon . . .
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