Though these remarks of the scholiast are prompted by the cult of the Eumenides at Colonos, it is quite clear that Polemon is speaking of the Semnae at Athens. He states three important facts. The cult of the Semnae was in the hands of a clan descended from a hero called aetiologically ‘the Silent One.’ Sacrifice to the goddesses was regularly preceded by the sacrifice of a ram to the eponymous hero. That hero had a sanctuary of his own outside the Nine Gates of the old Pelasgic fortification, and near the historic monument of Kylon. The name ‘Silent One’ is possibly a mere cultus epithet, used to preserve safely the anonymity of the hero; heroes, as will later (p. 340) be seen, are dangerous persons to mention. On the other hand Hesychos may have been the actual name of a real hero, and after his death it may have seemed charged with religious significance. This seems quite possible, the more so as the name was adopted by the whole family. The female form Hesychia was a proper name in the days of Nikias, and it is curious to find that even then an omen could be drawn from it. Plutarch[637] recounts that when the Athenians were taking omens before the Syracusan expedition an oracle ordered them to fetch a priestess of Athene from Clazomenae. They found, when they got her, that her name was Hesychia; and this seemed ‘a divine indication that they should remain quiet.’ The scholiast speaks of Hesychidae, male members of the family of Hesychos, but if we may trust Callimachus[638] it was the women of the family who brought burnt-offerings; and these offerings were, as we should expect, wineless libations and honey-sweet cakes. The name of the priestesses was according to Callimachus λῄτειραι, and it is no doubt from this source that Hesychius[639] gets his gloss, ‘Leteirai, priestesses of the Semnae.’ The Semnae were women divinities served by priestesses, and it is noticeable that Athene, who was ‘all for the father,’ promises to the Erinyes that, if they become Semnae, they shall have worshippers, both men and women[640]. But when the procession to the cave is actually formed, in strict accordance no doubt with the traditional ritual of the place, it is women attendants who bring the ancient image, ‘A goodly band, Maidens and wives and throng of ancient dames[641].’ It can scarcely be doubted that among these ancient dames were members of the clan of Hesychids. Aeschylus[642] has left us other notes of underworld significance in the ritual of the Semnae. When the procession is forming for the cave Athene speaks: ‘Do on your festal garments crimson-dyed For meed of honour, bid the torches flame— So henceforth these our visitants shall bless Our land and folk with shining of their grace.’ Athene proffers for guerdon to the Semnae the ritual that as underworld goddesses was already theirs, torches and crimson raiment.