Not much to say on this one, but it follows. Iamblichus gets quite a bit into this and related topics in De Mysteriis, particularly with an eye toward how rituals relate to the boons (or disfavor) of the gods.

Indicative, perhaps, to reconcile the more volatile portraits of the gods we have in the myths with the elevated personas as understood in Neoplatonism. Dodds (I think) in his commentary on Proclus disparages this somewhat, but I think the philosophers' reasoning is legit...