In the first chapter the broad distinction was established between sacrifice to the Olympians of the upper air—sacrifice which involved communion with the worshipper, and sacrifice to chthonic powers which forbade this communion—in which the sacrifice was wholly made over to the object of sacrifice. The first, the Olympian sacrifice, is expressed by two terms, θύειν and ἱερεύειν; the second, if the sacrifice is burnt, by ὁλοκαυτεῖν, and as will presently be seen by σφάζειν, also more generally by the term ἐναγίζειν. As regards the Olympian terms, it is only necessary to say definitely what has already been implied, that θύειν strictly is applicable only to the portion of the sacrifice that was actually burnt with a view to sublimation, that it might reach the gods in the upper air; whilst ἱερεύειν applies rather to the portion unburnt, which was sacred indeed, as its name implies, to the gods, but was actually eaten in communion by the worshipper. With the growing prevalence of burnt sacrifice and the increasing popularity of the Olympians and their service, the word θύειν came to cover the whole field of sacrifice, and in late and careless writers is used for any form of sacrifice burnt or unburnt without any consciousness of its primary meaning. The term ἱερεύειν is strictly used only of the sacrifice of an animal; ἱερεῖον is the animal victim. Among the Homeric Greeks sacrifice and the flesh feast that followed were so intimately connected that the one almost implied the other; the ἱερεῖον, the animal victim, was the material for the κρεοδαισία, the flesh feast. So prominent in the Homeric mind was the element of feasting the worshipper that the feast is sometimes the only stated object. Thus Odysseus[126] gives command to Telemachus and his thralls: ‘Now get you to my well-built house, the best of all the swine Take you and quickly _sacrifice_ that straightway we may dine.’ Here the object is the meal, though incidentally sacrifice to the gods is implied. It is not that on the occasion of sacrifice to the gods man solemnly communicates, but that when man would eat his fill of flesh food he piously remembers the gods and burns a little of it that it may reach them and incline their hearts to beneficence. In the Homeric sacrifice there is communion, but not of any mystical kind; there is no question of partaking of the life and body of the god, only of dining with him. Mystical communion existed in Greece, but, as will be later seen, it was part of the worship of a god quite other than these Homeric Olympians, the god Dionysos.