So strong is the exclusiveness of local cults that, had the title of Eumenides occurred only at Colonos, neither Aeschylus nor tradition would perhaps have ventured to assume it for the Semnae. But from Pausanias we learn of sanctuaries of the Eumenides at Titane[670] near Sekyon, at Cerynaea[671] in Achaia, and in Arcadia near Megalopolis[672]. The sanctuary between Sekyon and Titane consisted of a grove and a temple. Pausanias expressly says these belonged to the goddesses whom the Athenians called Semnae and the Sikyonians Eumenides. The festival in their honour was a yearly one, and has already been discussed (p. 56). Tradition said that the sanctuary at Cerynaea was founded by Orestes, and that ‘if any one stained by blood or any other pollution, or impious, entered the sanctuary wishing to see it, he straightway went out of his wits by the terrors he beheld. The images in it were made of wood[673] ... and they were not large.’ The ritual of the sanctuary at Megalopolis, with its black and white sides, addressed severally to the goddesses as Madnesses (Maniae) and Kindly Ones (Eumenides), has already been noted (p. 56). To the Madnesses Orestes sacrifices, it will be remembered, with underworld rites to avert their wrath; to the Kindly Ones when healed, and after the same fashion as to the gods; the clearest possible instance of two stages of development in ritual and theology, of ἀποτροπή side by side with θεραπεία. [Illustration: FIG. 58.] To these four instances of the cult of the Eumenides a fifth may safely be added, the sanctuary at or near Argos. Of any such sanctuary we have no literary record, but we have what is of even greater value—monumental evidence. Three votive reliefs dedicated to the Eumenides have been found at the little church of Hag. Johannes, about half-an-hour to the east of the modern village of Argos[674]. They are still preserved in the local museum of the Demarchy. The material of all three is the hard local limestone, and they must have been set up in a local sanctuary. The sanctuary of Titane was nearly twenty miles away, too far to admit of any theory of transportation. All three are inscribed, and in each the dedicator is a woman. The relief reproduced in fig. 58 was found built into the outside of the Church of Hag. Johannes. It is clearly inscribed Εὐμενίσιν εὐχάν, a vow or prayer to the Eumenides. The beginning of the inscription is lost, but enough remains, ...η Α...εία, to show that a woman dedicated it, and that she was probably an Argive. It is a woman’s offering, but she likes to have her husband carved upon it and she lets him walk first. Perhaps he went with her to the sanctuary and offered sacrifice of honey and water and flowers and a ewe great with young[675]. ‘The first-fruits offered for accomplishment Of marriage and for children.’