[102\5: Though not all of them, some at any rate of the scenes in which {200} lyre-playing at a grave is represented on a lekythos are to be taken as implying that the living provide music for the entertainment of the dead: see Furtwängler on the _Sammlung Saburoff._ i, Pl. lx.] [103\5: See **Benndorf, _Sicil. u. unterital. Vasenb._, p. 33.] [104\5: How the mode of conceiving the spiritual activity of the dead and consequently the cult of the dead was at first more solemn and awestruck and completely on a par with the cult of the ~chtho/nioi~; how in the course of time the relations of the living to the departed became more familiar and the cult of the dead correspondingly less awe-inspiring, more piously protective in character than apotropaic--all this is set out in more detail by P. Stengel, _Chthonisch. u. Todtencult_ [Festschrift für Friedländer], p. 414 ff.] [105\5: The reliefs represent a man enthroned, sometimes alone, sometimes with a woman beside him, stretching out a kantharos to receive the offerings. As a rule he is approached by a group of worshippers represented on a smaller scale. The earliest examples of these reliefs were found in Sparta and go back to the sixth century. Since the investigations of Milchhöfer especially, they are now generally recognised as representing the family worship of the dead. They are the forerunners of the representations of similar food-offerings in which (following later custom) the Hero is lying on a _kline_ and receiving his worshippers. (That this class of reliefs representing "banquets of the dead" was also sacrificial in character is proved clearly by the presence of the worshippers who in many cases lead sacrificial victims. H. v. Fritze in _Ath. Mitt._ '96, p. 347 ff., supposes that they are intended to represent not sacrifices but the ~sumpo/sion~ which the dead person is to enjoy in the after life. But he can only account for the presence of the worshippers in such a forced and unnatural way [p. 356 ff.], that this alone seems to refute his theory. ~purami/des~ and incense among the offerings made do not by any means contradict its nature as a sacrifice to the dead.) The same is the meaning of the reliefs found esp. in Boeotia in which the person worshipped is seated on a horse, or leading a horse, and accepting offerings (summary by Wolters, _Archäol. Zeitung_, 1882, p. 299 ff.; cf. also Gardner, _JHS._ 1884, pp. 107-42; Furtwängler, _Samml. Sab._ i, p. 23). The worshippers bring pomegranates, a cock (e.g. _Ath. Mitt._ ii, Pl. 20-2), a pig (cock and pig on Theban relief: _A. Mitt._ iii, 377; pig on Boeotian rel.: _A. Mitt._ iv, Pl. 17, 2), a ram (rel. from Patras: _A. Mitt._ iv, 125 f.; cf. the ram's head on a grave monument from the neighbourhood of Argos, _A. Mitt._ viii, 141). All these gifts are of the kind proper to the underworld. We know the pomegranate as food of the ~chtho/nioi~ from the Hymn to Demeter; the pig and ram are the main constituents of sacrifice made to the