No doubt in the long run, among a spiritually alert people, {240} the morality inculcated by religion allied itself freely and without reluctance to the morality of the citizen in its independent development. Only in this way could the former maintain its ascendancy. Thus, in the minds of many of the Greeks the idea of religious justification (through the mysteries) may have lent its support to the idea of civic just dealing; and, at the same time, the company of the unblest who had neglected the sacred mysteries and their future salvation as well, was increased by the not unimportant body of those who receive the wages of sin in Hades and expiate their crimes against the gods, the family, and the civil society of men. Those who have taken a false oath, parricides, violators of the laws of hospitality are made by Aristophanes (in the _Frogs_) to "lie in the mud"--a form of penalty originally anticipated for the uninitiated in some Orphic private mysteries, but now transferred by him to those guilty of moral misdemeanours.[15\7] The inconsistency with the promises made in the mysteries themselves involved in such conceptions may have been the less observed just because the idea of a future system of compensation in accordance with the requirements of morality was never seriously or fully developed, but remained merely a matter of vague suggestion. In circumstances of real need that ideal never satisfied anyone in Greece. Men expected to see the retributive power of the gods visibly active upon earth; those in whom experience weakened this belief would not have derived much comfort from the idea of compensation hereafter. Everyone knows the typical case of Diagoras, the "Atheist".[16\7] § 3