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[Alexandr Korol]

the Egyptians acknowledged that the gods could reconsider already made decisions about the fate of a particular person depending on their favor or disfavor (“Let him not count my shai,” they prayed). At the same time, as in Mesopotamia, the degree of divine favor also depended on the person himself, on his way of life. This too is important to note, that fate, fortuna, higher power — in general, it turns out that the spirits who may pay attention to people and exert some influence — all of it depends not only on their will, but also on your way of life, of people. It is connected, all of it is connected. Further. “Among the Hittites, fate was the most personified. It was governed by two weaving goddesses: Istustaya and Papaya. Prayers to them have survived asking for the prolongation of the years of life of the Hittite king, who symbolically interceded for the whole people, the whole country.””

Fate in the ancient world. “The main words for fate in Homeric epic are αἶσα and μοῖρα (both meaning ‘part, share’), which most likely go back to the Minoan-Mycenaean chthonic deities. It is believed that these were weaving goddesses, whose image arose from the ancient Indo-European custom of weaving a magical protective garment at the birth of a child. In Homer, the personified Aisa and Moira (still in the singular at that time) rise in status and become cosmic deities of lot, whose decision even the supreme gods — Poseidon, Zeus, Hades — must obey: ‘Into three all was divided, and each received his share.’” You see how interesting that is. So it turns out Homer calls fate a “share.” And that there are these higher powers to which even Poseidon, Zeus, Hades must submit. And that everything was, you see, divided into three, that each received his share. This is interesting. Everyone received his fate, everyone received his lot. Chance, lot, each received, his own facet. Alright, let’s go further.

“In Hesiod the Homeric image of Moira splits into three. Now one goddess — Clotho — spins, another — Lachesis — measures, the third — Atropos — cuts the thread of life. At the same time, in lyric poetry (most vividly in Pindar) the tendency grows to subordinate the Moirai to the will of the gods, specifically Zeus (Zeus Moiragetes). An opposite position is held by Aeschylus, whose ‘three- faced’ Moirai and ‘remembering’ Erinyes govern cosmic necessity — ‘ananke.’”