In like fashion votive reliefs of the type known as Hero-Feasts draw no distinction between hero and daemon, nor indeed do they clearly distinguish between ordinary dead man and hero. As a rule the ‘Hero-Feasts’ are depicted on reliefs set up in sanctuaries rather than graveyards, but they occur sometimes on actual tombstones[908] set up in actual cemeteries. [Illustration: FIG. 105.] The ‘Hero-Feast’ is found broadcast over Attica, the Peloponnese and the islands; there is scarcely a local museum that does not contain specimens. The design in fig. 105 is from a relief in the local museum at Samos[909]. Three heroes are lying at the banquet; one holds a large rhyton. A snake coiled about a tree is about to drink from it. Snake and tree mark a sanctuary, otherwise the scene is very homelike and _non_-hieratic. Of the inscription only two letters remain, and they tell nothing. The round shield and the horse’s head and the dog tell us we have to do with actual heroes, but who they were it is impossible to say. [Illustration: FIG. 106.] The relief in fig. 106 is also from Samos[910]. It is of the usual type—the recumbent man, the seated woman, the boy about to draw wine. The field is full of characteristic tokens; for the man, the horse’s head, the cuirass, helm, shield and greaves; for the woman, the work-basket of the shape so often occurring on Athenian grave-reliefs, and, it may be, the tame bird which stands on the casket pecking at a fruit. The snake is for both, for both are dead. The inscription at first surprises us; it is as follows: ‘Lais daughter of Phoenix, heroine, hail.’ There is no mention of the hero, but on examination of the stone it is seen that a previous inscription has been erased[911]. Some one cared more for Lais than for her husband, hence the palimpsest. These two specimens from Samos have been selected out of countless others because in them it is quite certain that heroized mortals are represented. The earliest specimens of the ‘Hero-Feast’ discovered had no inscriptions, and though horse and snake were present an attempt was made to interpret them as sacred to Asklepios; the snake was ‘the symbol of healing,’ the horse that mysterious creature the ‘horse of Hades[912].’ The most ardent devotee of symbolic interpretation can scarcely make mythology out of the greaves and the work-basket. * * * * *