We can now observe the higher aspects of the advanced polytheism. And at the outset we must distinguish between mythology and religion strictly understood, between the stories about the divinities and the private or public religious service. No doubt the former are often a reflection of the latter, in many cases being suggested by the ritual which they may have been invented to interpret, and often envisaging important cult-ideas. Such for example are the myths about the purification and trial of Orestes, Theseus, Ixion, the story of Demeter's sorrow, of the sufferings and triumph of Dionysus, and those about the abolition of human sacrifice. Yet Greek mythology as a whole was irresponsible, without reserve, and unchecked by dogma or sacerdotal prohibition; and frequently it sank below the level of the current religion, which was almost free from the impurities which shock the modern reader of Hellenic myths. Nor again did any one feel himself called upon to believe any particular myth; in fact, faith, understood in the sense in which the term is used in Christian theology, as the will to believe certain dogmatic statements about the nature and action of divinity, is a concept which was neither named nor recognized in Hellenic ethics or religious doctrine; only, if a man proclaimed his disbelief in the existence of the gods and refused to join in the ritual of the community, he would become "suspect," and might at times be persecuted by his fellows. Greek religion was not so much an affair of doctrine as of ritual, religious formulae of which the cult-titles of the divinities were an important component, and prayer; and the most illuminative sources of our knowledge of it are the ritual-inscriptions and other state-documents, the private dedications, the monuments of religious art and certain passages in the literature, philology and archaeology being equally necessary to the equipment of the student. Religion in Homer.