Moires

Myth

Ascent and first elements

Their ascent is confused: the Théogonie only contradicts itself by quoting Nyx with the vers 217 (as in the orphic Hymne which is devoted to them and Euménides of Eschyle), but Zeus and THEMIS further (v. 904, begun again by the Pseudo-Apollodore). Besides this attachment with Nyx finds in the authors Latin S (in the Préface of Hygin and at Cicéron), who quote Érèbe for father. Other traditions exist, which all attach them to paramount divinities (Ouranos and Gaïa according to fragments of Lycophron and Athénée, or Chaos at Quintus of Smyrna).

In its Republic finally, Plato makes of them the girls of Ananké (the Need), but that undoubtedly raises more than one philosophical interpretation.

They are quoted only once under the collective name of Moĩrai in Iliade (XXIV, 49), but are also indicated under the name of αἶσα / aisa in another passage (XX, 127). However with same song XXIV (v. 209), the term Μοῖρα / Moĩra is employed in the singular to designate a single goddess. the Odyssey (VII, 196) associates as for it aisa and κλῶθές / klỗthés , “ropemaking machines”; this last term is a probable reference to the Moires, even if this epithet does not meet nowhere elsewhere. Always in the Odyssey , it seems that the role of ropemaking machines of the destiny is not reserved to them: Zeus (IV, 207) or even the gods all units (I, 17-18) can be implied. In a general way, if the term of Moïra (“intended”) is very present in the Homeric epopees , this one only is seldom personified under divine features.

Their name appears for the first time at Hésiode, which counts three Moires “which exempt to the men and the goods and the evils”:

Clotho ( Κλωθώ / Klôthố , “the Ropemaking machine”);
Lachésis ( Λάχεσις / Lákhesis , “Répartitrice”);
Atropos ( Ἄτροπος , “the Relentless”).

In the first passage of the Théogonie (v. 217 and suiv.), their role is moreover of “the crimes of the men and the gods and them terrible anger only after having exerted on the culprit a cruel revenge.

Associated functions and myths

One can represent their work of spinning as completed at the time of the birth or continuing during all the life until the moment when all the wire was entirely unrolled wheel. The images employed by the poets vary. In Greek mythology, the Destiny is sometimes personified in a way distinct from Zeus, sometimes confused with him. But in general, Zeus and the other gods appear subjected to the Destiny, as affirms it Eschyle in Prométhée connected .

Moires are present at the time of several great events, at the time of Gigantomachie for example, at the time of marriage of Shovelful and of Thétis (during which they sing), to even bring back peace in the Olympe when the gods in unison claim with Zeus immortality for their couple or their children mortals.

Lachésis, girl of Ananké (Need), has moreover a specific function in the Republic of Plato, delivers X (see the myth of er), which allots the role to have to him on its “knees of the fates and the models of life” which are distributed at the time of a ceremony at the conclusion which the hearts of late about to return on ground are seen presenting the “fates” corresponding to their future reincarnation as men or animals.

Worship

The Moires could be honoured like goddesses with the birth; the Athenian young grooms offered loops of hair to them, and the women called upon them by lending oath.

Sources

(I, 3,1).
(III, 17).
(v. 973).
(v. 258-263), (v. 217-219; 901-906).
(IV, 517; V, 83 and 613; XII, 116; XIV, 849; XVI, 433; XIX, 87; XX, 127-128; XXIV, 49,132 and 209), (I, 17-18; III, 269; IV, 207-208; VII, 196-198; XI, 292).
( Foreword , I; CCXXVII).
(LIX with the Moires).
(VI, 94; VII, 106; VIII, 351; XI, 255).
( Olympic , I, VI, VII, X).
(617c).
(III, 755).
(III, 556).

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