No doubt any of these poets, if he had to make a picture of one of these utterly formless Gods, would have given him a human form. That was the recognized symbol, as a veiled woman is St. Gaudens's symbol for 'Grief'. * * * * * But we have other evidence too which shows abundantly that these Olympian gods are not primary, but are imposed upon a background strangely unlike themselves. For a long time their luminous figures dazzled our eyes; we were not able to see the half-lit regions behind them, the dark primeval tangle of desires and fears and dreams from which they drew their vitality. The surest test to apply in this question is the evidence of actual cult. Miss Harrison has here shown us the right method, and following her we will begin with the three great festivals of Athens, the Diasia, the Thesmophoria, and the Anthesteria.[14:1] The Diasia was said to be the chief festival of Zeus, the central figure of the Olympians, though our authorities generally add an epithet to him, and call him Zeus Meilichios, Zeus of Placation. A god with an 'epithet' is always suspicious, like a human being with an 'alias'. Miss Harrison's examination (_Prolegomena_, pp. 28 ff.) shows that in the rites Zeus has no place at all. Meilichios from the beginning has a fairly secure one. On some of the reliefs Meilichios appears not as a god, but as an enormous bearded snake, a well-known representation of underworld powers or dead ancestors. Sometimes the great snake is alone; sometimes he rises gigantic above the small human worshippers approaching him. And then, in certain reliefs, his old barbaric presence vanishes, and we have instead a benevolent and human father of gods and men, trying, as Miss Harrison somewhere expresses it, to look as if he had been there all the time. There was a sacrifice at the Diasia, but it was not a sacrifice given to Zeus. To Zeus and all the heavenly gods men gave sacrifice in the form of a feast, in which the god had his portion and the worshippers theirs. The two parties cemented their friendship and feasted happily together. But the sacrifice at the Diasia was a holocaust:[14:2] every shred of the victim was burnt to ashes, that no man might partake of it. We know quite well the meaning of that form of sacrifice: it is a sacrifice to placate or appease the powers below, the Chthonioi, the dead and the lords of death. It was performed, as our authorities tell us, μετὰ στυγνότητος, with shuddering or repulsion.[15:1]