We have now reached phenomena which require careful consideration. We have found that there is no clear line of distinction to be drawn between banqueting reliefs which were set up in honour of dead persons and reliefs which belong to the cultus of heroes, and even of deities who partake of the nature of heroes, such as Asklepius. It is always difficult in dealing with ancient monuments to separate the particular class of which we propose to treat from other classes which are akin to it in origin and in meaning. It is always necessary at last to draw a somewhat arbitrary line, and to adhere to it for the sake of order and method. In Greek cultus and belief there is no broad distinction to be made between the veneration paid to the more noteworthy of those who were recently dead, and the worship accorded to local and national heroes, Theseus and Orestes, the Dioscuri and Asklepius. In a sense, all the dead were heroes, and any of them might become a worthy object of periodic sacrifice, proprietor of a sacred domain, and lord of a priesthood. I have already (Chap. II) dwelt on these facts from the point of view of custom and cultus; it remains to show their working in the field of art. In dealing, not with actual gravestones, but with the oblong reliefs which had a closer relation to cultus, and were dedicated only to the more distinguished of the dead, it is quite impossible to distinguish clearly those which were set up in honour of recognized mythic heroes, from those which belonged strictly to the cult of ancestors. Sometimes the inscription may help us to a decision, or sometimes we may find direction in the place where the relief is found. Apart from these external indications, those offered by the relief itself are usually ambiguous. That some of the banqueting reliefs were set up in honour of persons recently dead may be proved[87]. Indeed, in later times, such scenes not unfrequently decorate actual tombstones. This being the case, it is reasonable to assume that the great majority of them belong to tribal and family worship. They were set up, not usually at the tomb, but in shrines and heroa in the neighbourhood of the cemetery, or in the chapels of deities or heroes; sometimes, perhaps, in private houses, to be a constant reminder to the survivors. In an early and interesting sepulchral relief in the British Museum[88] we have an unusual group. On a couch there recline an old man and a young, doubtless father and son, while a second son leads in a horse. This relief may serve as a transition to another class of oblong cultus-reliefs. The cult of heroized ancestors does not find its only memorials in Greece in the reliefs in which they are represented as seated or reclining. There is another group of monuments in which they appear as horsemen, or as leading horses.