What are 2 ideas that governed greek religion?

Greek Religion. The earliest knowledge of Greek religion comes through the epic poetry of Homer. Two epic poems, the Iliad and the Odyssey, are presumed by historians to have been written by him. The oldest papyrus portions of these poems are believed to date from sometime before 150 B.C.E. As George G. A. Murray, a professor of Greek, says of these early texts, they “differ ‘wildly’ from our vulgate,” that is, from the text that has been popularly accepted in recent centuries. (Encyclopaedia Britannica, 1942, Vol. 11, p. 689) Thus, unlike the Bible, there was no preservation of the integrity of Homeric texts, but they existed in an extremely fluid state, as Professor Murray demonstrates. The Homeric poems dealt with warrior heroes and gods who were very much like men.
There is evidence of Babylonian influence on Greek religion. One ancient Greek fable is nearly a literal translation of an Akkadian original.
Another poet, Hesiod, probably of the eighth century B.C.E., is credited with systematizing the multitude of Greek myths and legends. Together with the Homeric poems, Hesiod’s Theogony formed the principal sacred writings, or theology, of the Greeks.
In considering the Greek myths, it is of interest to see how the Bible sheds light on their possible or even probable origin. As Genesis 6:1-13 shows, prior to the Flood, angelic sons of God came to earth, evidently materializing in human form, and cohabited with attractive women. They produced offspring who were called Nephilim, or Fellers, that is, “those who cause others to fall down.” The result of this unnatural union of spirit creatures with humans, and the hybrid race it produced, was an earth filled with immorality and violence. (Compare Jude 6; 1Pe 3:19, 20; 2Pe 2:4, 5; see NEPHILIM.) Like others of the post-Flood times, Javan, the progenitor of the Greek people, undoubtedly heard the account of pre-Flood times and circumstances, likely from his father Japheth, a survivor of the Flood. Note, now, what the writings attributed to Homer and Hesiod reveal.
The numerous gods and goddesses they described had human form and great beauty, though often being gigantic and superhuman. They ate, drank, slept, had sexual intercourse among themselves or even with humans, lived as families, quarreled and fought, seduced and raped. Though supposedly holy and immortal, they were capable of any type of deceit and crime. They could move among mankind either visibly or invisibly. Later Greek writers and philosophers sought to purge the accounts of Homer and Hesiod of some of the more vile acts attributed to the gods.
These accounts may reflect, although in greatly expanded, embellished, and distorted form, the authentic account of pre-Flood conditions found in Genesis. A further remarkable correspondency is that, in addition to the principal gods, the Greek legends describe demigods or heroes who were of both divine and human descent. These demigods were of superhuman strength but were mortal (Hercules being the only one of them granted the privilege of attaining immortality). The demigods thus bear a marked similarity to the Nephilim in the Genesis account.
Noting this basic correspondency, Orientalist E. A. Speiser would trace the theme of the Greek myths back to Mesopotamia. (The World History of the Jewish People, 1964, Vol. 1, p. 260) Mesopotamia was the location of Babylon and also the focus from which mankind spread after the confusion of man’s language.—Ge 11:1-9.
The principal Greek gods were said to reside on the heights of Mount Olympus (2,920 m [9,570 ft] high), located S of the town of Beroea. (Paul was quite near Olympus’ slopes when ministering to the Beroeans on his second missionary tour; Ac 17:10.) Among these Olympic gods were Zeus (called Jupiter by the Romans; Ac 28:11), the god of the sky; Hera (Roman Juno), Zeus’ wife; Ge or Gaea, the goddess of the earth, also called the Great Mother; Apollo, a solar god, a god of sudden death, shooting his deadly arrows from afar; Artemis (Roman Diana), the goddess of the hunt; the worship of another Artemis as a fertility goddess was prominent at Ephesus (Ac 19:23-28, 34, 35); Ares (Roman Mars), the god of war; Hermes (Roman Mercury), the god of travelers, of commerce, and of eloquence, the messenger of the gods (in Lystra, Asia Minor, the people called Barnabas “Zeus, but Paul Hermes, since he was the one taking the lead in speaking”; Ac 14:12); Aphrodite (Roman Venus), the goddess of fertility and love, considered to be the “sister of the Assyro-Babylonian Ishtar and the Syro-Phoenician Astarte” (Greek Mythology, by P. Hamlyn, London, 1963, p. 63); and numerous other gods and goddesses. Actually, each city-state seems to have had its own minor gods, worshiped according to local custom.