But Nemesis was closely linked to both the _Moirae_ (Fates) and the _Eumenides_ (Furies), who were all the children of Zeus and Night. The _Moirae_ appear generally as divinities of fate in a strict sense, and act independently at the helm of necessity. They direct fate, and watch that the fate assigned to every being _by eternal laws_ shall take its course (_Aesch_: _Prometheus Vinctus_, 511-515). Zeus, as well as gods and men, submits to them. They assign their proper functions to the Erinnyes who inflict the punishment, and are sometimes called their sisters (_Aesch_: _Eumen_: 335, 962; _Prometheus_ 516, 696, 895). These latter were always considered to be more ancient than the Olympian gods, and were therefore not under the rule of Zeus, though they honoured and esteemed him. The crimes which they especially punished were (1), violation of the respect due to old age; (2), perjury; (3), murder; (4), violation of the law of hospitality; (5), improper conduct towards suppliants; and the punishment was inflicted not only after death but during life. (It is somewhat curious that these “crimes” are also those actions which entail the heaviest Karma.) No prayers, sacrifices, or tears could move them or protect the object of their persecution. When they feared that he would escape, they called in _Dikè_ to their assistance, with whom they were closely connected, as justice was said to be their only object. Now when the meaning of all these “minor” Greek deities is considered, and further, if it is considered in connection with the definition of Karma, it will be seen that all are so many personifications of the main divisions of the law of ancient Nemesis or Karma. But the one word cannot, in popular estimation, replace the other; for, as said above, Nemesis has lost its original meaning, and is almost invariably associated with the idea of vengeance. Karma, however, has never lost its essential connection with the law of Harmony, though even in this case there is some tendency to confine it to the law of cause and effects, and to consider what is called evil Karma solely in relation to human life. This is almost inevitable, while the human personality takes the foremost place in the consideration of each man, and his own welfare, in time and eternity, is the goal of his endeavours. As said above, while this is the case man cannot regard the great laws of the Universe, nor recognise himself as part of it, and thus his life is confined to the world of effects, and can never enter that of causes. Thus it is ignorance of the law of Harmony that leads him to struggle in vain, in this world, for the apparent advantage of surpassing his neighbour, and—worse—to instinctively carry the struggle beyond death, and attempt to advance in favour in the so-called heavenly kingdom.