This is an exercise in analysis (separation) and synthesis ("placing or bringing together"), and in comparison and contrast.   You need to identify the elements of two myths or descriptions of two rituals, list these elements, and indicate which are similar in both of your texts and which are different.  To do this use the model given below.

Then you are expected to draw some conclusion or conclusions from your analysis.  This is the synthesis.  Feel free to consider the material from any viewpoint but take care not to offer commonplaces such as "these myths teach us we must obey the gods" or the like.

I use here more sources than I ask you to use in the assigned topics.  This analysis is not complete, and it is intended to offer an example of the  way you are expected to identify similarities and differences, and then write some observations.

APOLLODORUS 3.8.1:   A

Let us now return to Pelasgus, who, Acusilaus says, was a son of Zeus and Niobe, as we have supposed, but Hesiod declares him to  have been a son of the soil. He had a son Lycaon by Meliboea, daughter of Ocean or, as others say, by a nymph Cyllene; and Lycaon,  reigning over the Arcadians, begat by many wives fifty sons. These exceeded all  men in pride and impiety; and Zeus, desirous of  putting their impiety to the proof, came to them in the likeness of a day-laborer. They offered him hospitality and having  slaughtered a male child of the natives, they mixed his bowels with the sacrifices, and set them before him, at the instigation of the  elder brother Maenalus. But Zeus in disgust upset the table at the place which is still called Trapezus  (trapeza means table in  ancient Greek), and blasted Lycaon and his sons by thunderbolts, all but Nyctimus, the youngest; for Earth was quick enough to lay  hold of the right hand of Zeus and so appease his wrath
 

HYGINUS, Fab 176    B

... adds that Zeus in his wrath upset the table, killed the sons of Lycaon  with a thunderbolt, and turned Lycaon himself into a wolf. According to this  version of the legend, which Apollodorus apparently accepted, Lycaon was a  righteous king, who ruled wisely like his father Pelasgus before him (see Paus.  8.1.4-6), but his virtuous efforts to benefit his subjects were frustrated by the  wickedness and impiety of his sons, who by exciting the divine anger drew down  destruction on themselves and on their virtuous parent, and even imperilled the  existence of mankind in the great flood.

OTHER VERSIONS   C

But according to another, and perhaps  more generally received, tradition, it was King Lycaon himself who tempted his  divine guest by killing and dishing up to him at table a human being; and, according  to some, the victim was no other than the king's own son Nyctimus.

Others said simply that Lycaon set  human flesh before the deity.

PAUSANIAS 8.2.3  says that Lycaon brought a  human babe to the altar of Lycaean Zeus, after which he was immediately turned  into a wolf.    D

PLATO, REPUBLIC 8.565d-e  E
In Perseus

NICOLAUS DAMASCENUS (a historian) tells the story as follows: F

 "Lycaon, son of Pelasgus and king of Arcadia, maintained his father's institutions  in righteousness. And wishing like his father to wean his subjects from  unrighteousness he said that Zeus constantly visited him in the likeness of a  stranger, to view the righteous and the unrighteous. And once, as he himself said,  being about to receive the god, he offered a sacrifice. But of his fifty sons, whom  he had, as they say, by many women, there were some present at the sacrifice, and  wishing to know if they were about to give hospitality to a real god, they sacrificed  a child and mixed his flesh with that of the victim, in the belief that their deed  would be discovered if the visitor was a god indeed. But they say that the deity  caused great storms to burst and lightnings to flash, and that all the murderers of  the child perished."

OVID, METAMORPHOSES 1.218ff.   G
In  Perseus
 
 

Lycaon is represented as a righteous king in few versions; in most he is a tyrant.  The crime that is attributed most often to him, to him and his sons, or to his sons only, is cannibalism.  This is a terrible transgression because it disrupts the food code that distinguishes gods, men, and beasts.  The transformation into a wolf makes permanent the bestiality of Lycaon.

Another aspect of this crime, the hybris  of men who test the intelligence of Zeus, reminds us of the story of Prometheus at the banquet.  Yet Prometheus--who was a Titan, not a mortal--was punished only for his pride and ambition, and was not transformed into a beast.