Returning to Miss Harrison’s theory of the Erinnyes, we are of the opinion that the epithet ἐριννύς was originally equally applicable to all supernatural beings, whether ghosts or gods, but that before the time of Homer the epithet came to be limited to such divinities as were, for some reason, difficult to placate by the ordinary magic of placation.[109] The elemental forces which were deified, as we think, before the advent of the Achaeans, developed, under Achaean influence, a neutral and capricious nature, varying in moods of sun and shower, of calm and storm, like ‘typical men of the other world.’ Like men, they could be placated by gifts and by hospitable entertainment. But the ghost-worship which characterised the Pelasgian stratum was of a much more gloomy and terrible nature. Miss Harrison thinks[110] that Homer exalted the Olympians but caused the bad aspect of Chthonian deities and ghosts to be unduly emphasised. Though the Erinnyes are relegated by Homer to Erebus, yet he does not think of them as ghosts, but as minor deities who carry out instructions from their superiors. They are connected with Zeus (of the underworld), with Ge (the Earth), with the Sun (who, like Zeus, has an underworld aspect, for he too goes down every evening to Hades in the west), and with the Moirae who, though originally agricultural personifications of the Seasons, rapidly became synonymous with Destiny itself, and in Homer are superior even to Zeus.[111] It is especially in the ceremonies of cursing and of swearing that these Chthonian powers are invoked in Chthonian ritual. We have already[112] indicated Miss Harrison’s error in associating the Achaeans exclusively with Olympian, and the Pelasgians with Chthonian ritual. She is, we think, equally mistaken in assuming that the pre-Achaean Erinnys was an irrational being, predominantly animal in form, which had to await the coming of the humanising Achaeans before it assumed a respectable ‘personified’ shape. We think the Pelasgians retained quite faithfully the original anthropomorphic conception of the Erinnyes, while the Achaeans merely regarded them as minor deities who obediently submitted to ‘Olympian’ authority. The precise nature of the Pelasgian cult of the Erinnyes in Homeric Greece is rather difficult to define. In the Pelasgian religion there was but a small and indescribable difference between ghosts and gods, between minor deities and greater deities. It is probable that the Pelasgians practised, occasionally, Olympian ritual—for instance, at public festivals and in civic worship; but in the local domestic worship of the clan, the phratry, and the tribe, their placation of ancestors gave a predominantly Chthonian tone to their whole religious outlook. Hence their Erinnyes, also, though originally spirits which were angry but placable, easily became spirits, whether ghosts or gods, whose wrath was almost implacable. But the Achaeans did not realise the nature