Hestia's Olympian status is equivocal to her status among men. However, at Athens, "in Plato's time," notes Kenneth Dorter "there was a discrepancy in the list of the twelve chief gods, as to whether Hestia or Dionysus was included with the other eleven. The altar to them at the agora, for example, included Hestia, but the east frieze of the Parthenon had Dionysus instead." Hestia's omission from some lists of the Twelve Olympians is sometimes taken as an illustration of her passive, non-confrontational nature – by giving her Olympian seat to the more forceful Dionysus she prevents heavenly conflict – but no ancient source or myth describes such a surrender or removal. "Since the hearth is immovable Hestia is unable to take part even in the procession of the gods, let alone the other antics of the Olympians", Burkert remarks. Her mythographic status as firstborn of Rhea and Cronus seems to justify the tradition in which a small offering is made to Hestia before any sacrifice ("Hestia comes first").