_ 45 Selected Essays_, vol. i. p. 478: “Here then we see that mythology does not always create its own heroes, but that it lays hold of real history, and coils itself round it so closely that it is difficult, nay, almost impossible, to separate the ivy from the oak, the lichen from the granite to which it clings. And here is a lesson which comparative mythologists ought not to neglect. They are naturally bent on explaining everything that can be explained; but they should bear in mind that there may be elements in every mythological riddle which resist etymological analysis, for the simple reason that their origin was not etymological, but historical.” _ 46 Lectures on the Science of Language_, vol. ii. p. 581. 47 Professor Blackie quotes Pausanias in support of this etymology. He says: “The account of Pausanias (viii. 25, 26), according to which the terrible impersonation of conscience, or the violated moral law, is derived from ἐρινύειν, an old Greek verb originally signifying to be angry, has sufficient probability, not to mention the obvious analogy of Ἀραί, another name sometimes given to the awful maids (σεμναί), from ἀρά, an imprecation.” If Professor Blackie will refer to Pausanias himself, he will find that the Arcadians assigned a very different cause to the anger of Demeter, which is supposed to have led to the formation of her new name Erinys. _ 48 Asiatic Researches, i._ p. 272; _Life of Sir W. Jones_, vol. ii. p. 240 _seq._ _ 49 Asiatic Researches_, i. p. 221. 50 See _Introduction to the Science of Religion_, p. 48. 51 The Rev. W. W. Gill tells me that the Maori word for bone is _iwi_, but he suspects a foreign origin for the fable founded on it.