In historic Greece there were recognized heroes of every grade of dignity and importance. A few, such as Amphiaraus and Trophonius, rivalled the gods in their functions, in the number of their worshippers, and the splendour of their shrines. Others, such as Aeacus at Aegina, and Jason at Pherae, were venerated as semi-divine progenitors and supernatural defenders of the cities against all enemies. Others, such as Pelops at Olympia, and Hyacinthus at Amyclae, had tombs in close connexion with some of the most frequented and highly appreciated shrines of the Greek world. But beside these more dignified members of the clan of heroes there stood many whose influence and whose worship belonged only to a locality, to a clan, or a family. The Dorians in particular[21], like all conservative races, carried the worship of deceased parents and ancestors to the furthest point. But all over Greece there were small heroa or chapels belonging to families, the cultus of which was merely an extension of the worship which made sacred the domestic hearth. In modern cemeteries, and more especially in those of France, the tombs are frequently adorned with wreaths of real or artificial flowers, with crosses and designs of beadwork or with religious pictures. So in Greece it was usual to see in the neighbourhood of the tombs of those who had recently passed away, or who had left behind them many friends, the traces of libations, wreaths of flowers, sashes of various colours, even pieces of armour or other more solid gifts which were protected against theft by the sacred character of the spot. Serious sacrifices to the dead are, as we shall see in a future chapter, a frequent subject of votive tablets and even of actual sepulchral reliefs. The lighter and less solemn offerings to the dead are commonly depicted on white Attic lekythi, which were specially made to be placed in graves, and which take their subjects from that use. [Illustration: FIG. 8. OFFERINGS AT A TOMB.]