In strong contrast to Hebrew morality, which, as we have seen, was almost exclusively a religious one, springing, that is to say, from certain conceptions of God’s character and of his relations to man, Greek morality was in the main a lay or secular one. Aristotle, who gave scientific form to Greek ethics, allowed hardly any place in the moral code to religious duties. Yet, though the Greek moral ideal was not based upon religion, it was influenced by it; for there cannot be an entire separation of religion and morality. Religious beliefs, like beliefs of every other kind, help to shape men’s ideas of what is right and what is wrong in conduct. The influence of the Greek religion upon Greek morality was not wholly favorable. The attribution by the Greeks of human frailties and vices to their gods tended to depress human morality, since men are never better than their gods. It is true that the moral character of the gods of any people is a creation of the moral consciousness of that people; still, after once called into existence and enthroned, these divinities react upon their creators and shape in a greater or less degree the moral character of their worshipers. But though there were elements in some of the Greek cults, particularly in those of Dionysus[430] and Aphrodite in the later period,[431] that were harmful to morality, still in general Greek morality found in religion at once a restraining and a stimulating influence. Even as early as the Homeric Age religion had become a moral force. It is the fear of the gods even more than the fear of men which is the motive force for rightdoing.[432] Odysseus’ request of Ilus of Ephyra for poison with which to smear the points of his arrows is refused through fear of the divine anger, and Priam in praying Achilles for the body of Hector admonishes him to have reverence for the gods. And throughout later times the gods are the guardians of morality. They are the avengers of perjury. They are the punishers of him who breaks the law of hospitality. Especially does Zeus, as the god of hospitality, “take note of those who welcome and those who maltreat the stranger.”[433] The shrines of all the gods are places of refuge and sanctuary. The suppliant at the altar is sacrosanct. Here the hand of the avenger of injury is stayed. “Mercy,” says Sophocles, “shares the judgment seat of Zeus.” As the god of the suppliant, Zeus not only protects but purifies and delivers. Thus were the high moral qualities of mercy and forgiveness thrown into relief, and men, while taught self-restraint, were imbued with reverence for these attributes of character.