1. The appointing power as separate from any thing else. It hovers between the state of an abstraction and of a person: and it comes nearer to the latter than αἶσα. Not only have we μοῖρα κραταιὴ γεινομένῳ ἐπένησε λίνῳ, (Il. xxiv. 209.) but especially,
τλητὸν γὰρ Μοῖραι θυμὸν θέσαν ἀνθρώποισιν[549].
A passage by which, unless its effect were modified from elsewhere, the μοῖραι seem in principle to take the whole administration of moral government into their hands, by fixing dispositions as well as outward actions.
2. Besides being thus personal, μοῖρα reaches to mankind at large, and expresses a general law, in the passage last quoted.
This may be a law of good fortune, as in Od. xx. 76[550]:
μοῖράν τ’ ἀμμοριήν τε καταθνητῶν ἀνθρώπων.
3. Or, with an epithet, it may mean ill fortune; as in μοῖρα δυσώνυμος, Il. xii. 116.
4. It seems very strongly to signify death, when used simply, and without addition, as τεῒν δ’ ἐπὶ μοῖραν ἔθηκε, in Od. xi. 560.
5. Or when in apposition, as μοῖρα θανάτοιο, Od. ii. 100, or again as in Il. iii. 101, θάνατος καὶ μοῖρα.
6. Or any thing ordained for mankind at large, as Od. xix. 592, the μοῖρα ὕπνου. You must sleep, says Penelope; for the gods have so ordained it, (ἐπὶ γάρ τοι ἑκάστῳ μοῖραν ἔθηκαν ἀθάνατοι θνητοῖσιν ἐπὶ ζείδωρον ἄρουραν).