In Athens the type of the Sepulchral Banquet was also applied to another purpose, namely, for votive reliefs to Asclepios. The two classes of monuments are completely assimilated in those examples in which worshippers come to sacrifice at the end of the couch. Numerous specimens of reliefs have been found in the temenos of Asclepios at Athens, and it is possible that the sculptures from the Elgin Collection, Nos. 714, 715, belong to this series. In the newly-discovered papyrus fragments of Herodas, the sons of Praxiteles are mentioned as authors of a relief dedicated to Asclepios. A figure of Asclepios, composed like the principal figure of the sepulchral reliefs, has also been found on a vase from the Temple of the Cabeiri at Thebes ([Greek: Ephêmeris], 1890, pl. 7). For other examples of the same type on vases of different meanings, see _Athenische Mittheilungen_, xiii., pl. 9; _Arch. Anzeiger_, 1890, p. 89. For the most recent discussion of the whole question, see Roscher, _Lexicon_, p. 2565. _Hero and Horse._--There is another type of sepulchral relief, somewhat akin to that above described, in which, however, the horse of the hero takes a more prominent position. The hero is seen either riding on his horse or standing near it, and receiving a libation poured out by a female figure, sometimes a Victory. Here also the snake is frequently introduced to mark the sepulchral character of the relief. In the earliest examples the connection between this type and the foregoing is made clearer by the presence of diminutive figures of supplicants bringing offerings, or making gestures of adoration. Compare a Theban relief (_Athenische Mittheilungen_, iv., pl. 16), and a relief in the Sabouroff Collection, inscribed [Greek: Kallitelês Aleximachô anethêken] (_Coll. Sabouroff_, i., pl. 29), and a relief from Cumae (Roscher, _Lexicon_, p. 2555). For a list of reliefs with figures of horsemen, see Furtwaengler, _Coll. Sabouroff_, i., p. 40; Roscher, _Lexicon_, p. 2556. It has been thought that the horse is shown in these subjects on account of its association with Hades, but in some instances, if not in all, it relates to the pursuits and status of the deceased, and is introduced for the use of its master, and not for any Chthonian significance. _Reliefs from Lycia._--See below, p. 350. VOTIVE RELIEFS. A votive offering is, in its essence, a present made to a god or to a superior being, in order to secure some favour in the future, or to avert anger for a past offence, or to express gratitude for a favour received. The last purpose includes offerings made in fulfilment of a vow, the vow being a kind of contract between the individual and the god. Sometimes also objects were offered, nominally as gifts to the god, but in reality in order that they might be secure.