Pausanias[547], _à propos_ of the grave of Koroibos at Megara, tells us a story in which a Ker figures plainly as an Erinys, with a touch of the Sphinx and of the death-Siren. Psamathe, daughter of Krotopos, King of Argos, had a child by Apollo, which, fearing her father’s anger, she exposed. The child was found and killed by the sheep-dogs of Krotopos. Apollo sent Poine (Penalty or Vengeance) on the city of the Argives. Poine, they say, snatched children from their mothers until Koroibos, to please the Argives, slew her. After he had slain her, there came a second pestilence upon them and lasted on. Koroibos had to go to Delphi to expiate his sin; he was ordered to build a temple of Apollo wherever the tripod he brought from Delphi should fall. He built of course the town of Tripodisci. The grave of Koroibos at Megara was surmounted by the most ancient Greek stone images Pausanias had ever seen, a figure of Koroibos slaying Poine. There were elegiac verses carved on it recounting the tale of Psamathe and Koroibos. Now Pausanias mentions no Ker, only Poine; but the Anthologists[548] have preserved for us verses which, if not actually those carved on the grave, at all events refer to it, and in them occur the notable words: ‘I am the Ker, slain by Koroibos, I dwell on his tomb, Here at my feet, on account of the tripod, he lies for his doom.’ Poine is clearly the avenging ghost of the child of Psamathe causing a pest which snatched babes from their mother, and Poine the ghost-pest is a Ker and practically a Ker-Erinys. The simple truth emerges so clearly as to be almost self-evident, yet is constantly ignored, that primarily the Keres-Erinyes are just what the words say, the ‘Keres Angry-ones.’ There is no reason to doubt the truth of what Pausanias[549] tells us, that the Arcadians and, with the Arcadians, probably the rest of the primitive Greeks, called ‘being in a rage’ ἐρινύειν. Demeter at Thelpusa had two surnames and even two statues. When she was wroth they called her _Erinys_[550] on account of her wrath, when she relented and bathed they called her _Lousia_. Pausanias gives as literary authority for the surname Erinys, Antimachus who wrote (4th cent. B.C.) of the expedition of the Argives against Thebes. The Erinyes, on this showing, are one form of the countless host of divine beings whose names are simply adjectival epithets, not names proper. Such others are the Eumenides the Kindly Ones, the Potniae the Awful Ones, the Maniae the Madnesses, the Praxidikae the Vengeful Ones. With a certain delicate shyness, founded possibly on a very practical fear, primitive man will not address his gods by a personal name; he decently shrouds them in class epithets. There are people living now, Celts for the most part, who shrink from the personal attack of a proper name, and call their friends, in true primitive fashion, the Old One, the Kind One, the Blackest One, and the like.