Fates & furies episode 6 outfit review năm 2024

Some common synonyms of fate are destiny, doom, lot, and portion. While all these words mean "a predetermined state or end," fate implies an inevitable and usually an adverse outcome.

the fate of the submarine is unknown

When is it sensible to use destiny instead of fate?

The words destiny and fate are synonyms, but do differ in nuance. Specifically, destiny implies something foreordained and often suggests a great or noble course or end.

the country's destiny to be a model of liberty to the world

Where would doom be a reasonable alternative to fate?

The synonyms doom and fate are sometimes interchangeable, but doom distinctly implies a grim or calamitous fate.

These examples are from corpora and from sources on the web. Any opinions in the examples do not represent the opinion of the Cambridge Dictionary editors or of Cambridge University Press or its licensors.

THE MOIRAI (Moirae) were the three goddesses of fate who personified the inescapable destiny of man. They assigned to every person his or her fate or share in the scheme of things. Their name means "Parts." "Shares" or "Alottted Portions." The individuals were Klotho (Clotho), the "the Spinner," who spun the thread of life, Lakhesis (Lachesis), "the Apportioner of Lots", who measured it, and Atropos (or Aisa), "She who cannot be turned," who cut it short. Zeus Moiragetes, the god of fate, was their leader.

At the birth of a man, the Moirai spinned out the thread of his future life, followed his steps, and directed the consequences of his actions according to the counsel of the gods. It was not an inflexible fate; Zeus, if he chose, had the power of saving even those who were already on the point of being seized by their fate. The Fates did not abruptly interfere in human affairs but availed themselves of intermediate causes, and determined the lot of mortals not absolutely, but only conditionally, even man himself, in his freedom was allowed to exercise a certain influence upon them. As man's fate terminated at his death, the goddesses of fate become the goddesses of death, Moirai Thanatoio.

The Moirai were independent, at the helm of necessity, directed fate, and watched that the fate assigned to every being by eternal laws might take its course without obstruction; and Zeus, as well as the other gods and man, had to submit to them. They assigned to the Erinyes, who inflicted the punishement for evil deeds, their proper functions; and with them they directed fate according to the laws of necessity.

As goddesses of birth, who spinned the thread of life, and even prophesied the fate of the newly born, Eileithyia was their companion. As goddesses of fate they must necessarily have known the future, which at times they revealed, and were therefore prophetic deities. Their ministers were all the soothsayers and oracles.

As goddesses of death, they appeared together with the Keres and the infernal Erinyes.

The Moirai were described as ugly, old women and sometimes lame. They were severe, inflexible and stern. Klotho carries a spindle or a roll (the book of ate), Lakhesis a staff with which she points to the horoscope on a globe, and Atropos a scroll, a wax tablet, a sundial, a pair of scales, or a cutting instrument. At other times the three were shown with staffs or sceptres, the symbols of dominion, and sometimes even with crowns. At the birth of each man they appeared spinning, measuring, and cutting the thread of life.

The Romans name for the goddesses was Parcae and the names of the individuals were Nona, Decuma and Morta.

FAMILY OF THE MOIRAE

PARENTS

[1.1] ZEUS & THEMIS (Hesiod Theogony, Apollodorus 1.13) [2.1] NYX (no father) (Hesiod Theogony 217, Aeschylus Eumenides 961, Greek Lyric V Anon 1018, Orphic Hymn 59) [3.1] EREBOS & NYX (Hyginus Pref, Cicero De Natura Deum 3.17) [4.1] KRONOS & NYX (Tzetzes ad Lycophron) [5.1] ANANKE (Plato Republic 617C) [6.1] KHAOS (Quintus Smyrnaeus 3.755) [7.1] OKEANOS & GAIA (Lycophron 144, Athenaeus 15)

NAMES

[1.1] KLOTHO, LAKHESIS, ATROPOS (Hesiod Theogony, et. al.) [2.1] AISA (Homer Iliad, et. al.)

ENCYCLOPEDIA

MOIRA (Moira) properly signifies "a share," and as a personification " the deity who assigns to every man his fate or his share," or the Fates. Homer usually speaks of only one Moira, and only once mentions the Moirai in the plural. (Il. xxiv. 29.) In his poems Moira is fate personified, which, at the birth of man, spins out the thread of his future life (Il. xxiv. 209), follows his steps, and directs the consequences of his actions according to the counsel of the gods. (11. v. 613, xx. 5.) Homer thus, when he personifies Fate, conceives her as spinning, an act by which also the power of other gods over the life of man is expressed. (Il. xxiv. 525, Od. i. 17,iii. 208, iv. 208.) But the personification of his Moira is not complete, for he mentions no particular appearance of the goddess, no attributes, and no parentage; and his Moira is therefore quite synonymous with Aisa. (II. xx. 127, xxiv. 209.) If in Od. vii. 197, the Kataklôthes are the Moirae, and not the Eileithyiae, as some suppose, Aisa and Moira would indeed be two distinct beings, but still beings performing entirely the same functions.

The Moirae, as the divinities of the duration of human life, which is determined by the two points of birth and of death, are conceived either as goddesses of birth or as goddesses of death, and hence their number was two, as at Delphi. (Paus. x. 24. § 4; Plut. de Tranq. An. 15, de Ei ap. Delph. 2.) From this circumstance we may perhaps infer that originally the Greeks conceived of only one Moira, and that subsequently a consideration of her nature and attributes led to the belief in two, and ultimately in three Moirae; though a distribution of the functions among the three was not strictly observed, for in Ovid, for example (ad Liv. 239), and Tibullus (i. 8. 1.), all three are described as spinning, although this should be the function of Clotho alone, who is, in fact, often mentioned alone as the representative of all. (Pind. 01. i. 40; Ov. ad Liv. 164, Fast. vi. 757, Ex Pont. iv. 15. 36.) As goddesses of birth, who spill the thread of beginning life, and even prophesy the fate of the newly born, they are mentioned along with Eileithyia, who is called their companion and paredros. (Paus. viii. 21. § 2; Plat. Sympos. p. 206, d.; Pind. Ol. vi. 70, Nem. vii. 1; Anton. Lib. 29; comp. Eurip. Iphig. Taur. 207.) In a similar capacity they are also joined with Prometheus, the former, or creator of the human race in general. (Hygin. Poet. Astr. ii. 15.) The symbol with which they, or rather Clotho alone, are represented to indicate this function, is a spindle, and the idea implied in it was carried out so far, that sometimes we read of their breaking or cutting off the thread when life is to end. (Ov. Am. ii. 6. 46; Plat. de Re Publ. p. 616.) Being goddesses of fate, they must necessarily know the future, which at times they reveal, and thus become prophetic divinities. (Ov. Met. viii. 454, Trist. v. 3. 25; Tibull. i. 8. 1, iv. 5. 3; Catull. 64. 307.) As goddesses of death, they appear together with the Keres (Hes. Scut. Herc. 258) and the infernal Erinnyes, with whom they are even confounded, and in the neighbourhood of Sicyon the annual sacrifices offered to them were the same as those offered to the Erinnyes. (Paus. ii. 11. § 4; comp. Schol. ad Aesch. Agam. 70; Aelian, H. A. x. 33; Serv. ad Aen. i. 86.) It belongs to the same character that, along with the Charites, they lead Persephone out of the lower world into the regions of light, and are mentioned along with Pluto and Charon. (Orph. Hymn. 428; Ov. Fast. vi. 157; comp. Aristoph. Ran. 453.) The various epithets which poets apply to the Moirae generally refer to the severity, inflexibility, and sternness of fate.

The Homeric Moira is not, as some have thought, an inflexible fate, to which the gods themselves must bow; but, on the contrary, Zeus, as the father of gods and men, weighs out their fate to them (Il. viii. 69, xxii. 209; comp. xix. 108); and if he chooses, he has the power of saving even those who are already on the point of being seized by their fate (II. xvi. 434, 441, 443); nay, as Fate does not abruptly interfere in human affairs, but avails herself of intermediate causes, and determines the lot of mortals not absolutely, but only conditionally, even man himself, in his freedom, is allowed to exercise a certain influence upon her. (Od. i. 34, Il. ix. 411, xvi. 685.) As man's fate terminates at his death, the goddess of fate at the close of life becomes the goddess of death, moira Danatoio (Od. xxiv. 29, ii. 100, iii. 238), and is mentioned along with death itself, and with Apollo, the bringer of death. (Il. iii. 101, v. 83, xvi. 434, 853, xx. 477, xxi. 101, xxiv. 132.)

Hesiod (Theog. 217, &c., 904; comp. Apollod. i 3. § 1) has the personification of the Moirae complete; for he calls them, together with the Keres, daughters of Night; and distinguishes three, viz. Clotho, or the spinning fate; Lachesis, or the one who assigns to man his fate; and Atropos, or the fate that cannot be avoided. According to this genealogy, the Moirae must be considered as in a state of dependence upon their father, and as agreeing with his counsels. Hence he is called Moiragetês, i. e. the guide or leader of the Moirae (Paus. v. 15. § 4), and hence also they were represented along with their father in temples and works of art, as at Megara (Paus. i. 40. § 3), in the temple of Despoena in Arcadia (viii. 37. § 1), and at Delphi (x. 24. § 4; comp. viii. 42. § 2). They are further described as engraving on indestructible tables the decrees of their father Zeus. (Claudian, xv. 202; comp. Ov. Met. xv. 808, &c.) Later writers differ in their genealogy of the Moirae from that of Hesiod; thus they are called children of Erebus and Night (Cic. De Aat. Deor. iii. 17), of Cronos and Night (Tzetz. ad Lyc. 406), of Ge and Oceanus (Athenag. 15; Lycoph. 144), or lastly of Ananke or Necessity. (Plat. De Re Publ. p. 617, d.)

It cannot be surprising to find that the character and nature of the Moirae were conceived differently at different times and by different authors. Sometimes they appear as divinities of fate in the strict sense of the term, and sometimes only as allegorical divinities of the duration of human life. In the former character they are independent, at the helm of necessity, direct fate, and watch that the fate assigned to every being by eternal laws may take its course without obstruction (Aeschyl. Prom. 511, 515); and Zeus, as well as the other gods and men, must submit to them. (Herod. i. 91; Lactant. Institute. i. 11, 13; Stob. Eclog. i. pp. 152, 170.) They assign to the Erinnyes, who inflict the punishment for evil deeds, their proper functions; and with them they direct fate according to the laws of necessity, whence they are sometimes called the sisters of the Erinnyes. (Aeschyl. Eum. 335, 962, Prom. 516, 696, 895; Tzetz. ad Lyc. 406.) Later poets also conceive the Moirae in the same character. (Virg. Aen. v. 798, xii. 147; Tibull. i. 8. 2; Ov. Trist. v. 3. 17, Met. xv. 781; Horat. Carm. Saec. 25, &c.) These grave and mighty goddesses were represented by the earliest artists with staffs or sceptres, the symbol of dominion; and Plato (De Re Pub. p. 617) even mentions their crowns. (Mus. Pio-Clem. tom. vi. tab. B.)

They had sanctuaries in many parts of Greece, such as Corinth (Paus. ii. 4. § 7), Sparta (iii. 11. § 8), Olympia (v. 15. § 4), Thebes (ix. 2.5. § 4), and elsewhere. The poets sometimes describe them as aged and hideous women, and even as lame, to indicate the slow march of fate (Catull. 64, 306; Ov. Met. xv. 781; Tzetz. ad Lyc. 584) ; but in works of art they are represented as grave maidens, with different attributes, viz., Clotho with a spindle or a roll (the book of fate); Lachesis pointing with a staff to the horoscope on the globe ; and Atropos with a pair of scales, or a sun-dial, or a cutting instrument. It is worthy of remark that the Muse Urania was sometimes represented with the same attributes as Lachesis, and that Aphrodite Urania at Athens, according to an inscription on a Hermes-pillar, was called the oldest of the Moirae. (Paus. i. 19. § 2.)

PEPRO′MENE (Peprômenê), namely etopa, that is, the share destined by fate, occurs also as a proper name in the same sense as Moira or Fate. (Paus. viii. 21. § 2; Hom. Il. iii. 309.)

Source: Dictionary of Greek and Roman Biography and Mythology.

NAMES OF THE MOIRAE

Greek Name

Κλωθω

Λαχεσις

Ατροπος

Transliteration

Klôthô

Lakhesis

Atropos

Latin Spelling

Clotho

Lachesis

Atropus

Translation

Spinner

Disposer of Lots

Cannot be Turned

Greek Name

Αισα

Πεπρωμενη

Ἑιμαρμενη

Transliteration

Aisa

Peprômenê

Heimarmenê

Latin Spelling

Aesa

Pepromene

Heimarmene

Translation

Destiny

Share

Destiny

CLASSICAL LITERATURE QUOTES

PARENTAGE OF THE MOIRAE

I. DAUGHTERS OF ZEUS & THEMIS

Hesiod, Theogony 901 ff (trans. Evelyn-White) (Greek epic C8th or 7th B.C.) : "Next [after the goddess Metis] he [Zeus] married bright Themis who bare the Horai (Horae, Hours), and Eunomia (Order), Dike (Justice), and blooming Eirene (Irene, Peace), who mind the works of mortal men, and the Moirai (Moirae, Fates) to whom wise Zeus gave the greatest honour, Klotho (Clotho), and Lakhesis (Lachesis), and Atropos (Atropus) who give mortal men evil and good to have."

Hesiod, Shield of Heracles 258 ff (trans. Evelyn-White) (Greek epic C8th or 7th B.C.) : "Klotho (Clotho) and Lakhesis (Lachesis) stood over them, and smaller than they was Atropos, no tall goddess, yet she it is who is eldest of them, and ranked high beyond the two others."

Pseudo-Apollodorus, Bibliotheca 1. 13 (trans. Aldrich) (Greek mythographer C2nd A.D.) : "With Themis, the daugther of Ouranos (Uranus, Heaven), he [Zeus] fathered the Horai (Horae, Seasons), by name Eirene (Irene, Peace), Eunomia (Good Order), and Dike (Justice); also the Moirai (Moirae, Fates), called Klotho (Clotho), Lakhesis (Lachesis), and Atropos."

II. DAUGHTERS OF NYX

Hesiod, Theogony 211 ff (trans. Evelyn-White) (Greek epic C8th or 7th B.C.) : "And Nyx (Night) bare hateful Moros (Doom) and black Ker (Violent Death) and Thanatos (Death), and she bare Hypnos (Sleep) and the tribe of Oneiroi (Dreams). And again the goddess murky Nyx, though she lay with none, bare Momos (Blame) and painful Oizys (Misery), and the Hesperides (Evenings) . . . Also she bare the Moirai (Morae, Fates) and the ruthless avenging Keres (Death-Fates), Klotho (Clotho) and Lakhesis (Lachesis) and Atropos, who give men at their birth both evil and good to have. Also deadly Nyx bare Nemesis (Envy) to afflict mortal men, and after her, Apate (Deceit) and Philotes (Friendship) and hateful Geras (Old Age) and hard-hearted Eris (Strife)."

Greek Lyric V Anonymous, Fragments 937 (from Inscription from the shrine of Asclepius at Epidaurus) (trans. Campbell) (Greek lyric B.C.) :

What are the 3 Fates?

In ancient Greek religion and mythology, the Moirai (/ˈmɔɪraɪ, -riː/) often known in English as the Fates—were the personifications of destiny. They were three sisters: Clotho (the spinner), Lachesis (the allotter), and Atropos (the inevitable, a metaphor for death). Their Roman equivalent is the Parcae.

What does Fates stand for?

In Greek mythology, the Fates were divine beings who personified the birth, life, and death of humankind. According to the ancient Greeks, the actions of humans were predestined. Humans still had free will, but the Fates knew the ultimate choices and actions of each person.

What are some examples of Fates?

fate implies an inevitable and usually an adverse outcome..

the fate of the submarine is unknown..

the country's destiny to be a model of liberty to the world..

it was her lot to die childless..

remorse was his daily portion..

if the rebellion fails, his doom is certain..

What are the two types of Fates?

The game offers two types of fates, Intertwined and Acquiant Fates, both of which can be purchased by Primogems. They are used for wishing on the game's banners which offer various characters and weapons.