‘Kind Fates, ordain my fate, for I bring you good fare,’ or may be a simple prose formulary, Μοίραις τῶν Μοιρῶν καὶ τῆς τάδε ἡ Μοῖρα, κοπιάστε νὰ φᾶτε καὶ νὰ ξαναμοιράνετε τὴν τάδε νἄχῃ καλὴ μοῖρα[276], ‘Fates above all Fates, and Fate of N., come ye, I pray, and eat, and ordain anew the fate of N., that she may have a good fate.’ Various other versions are also on record, one of which will be considered later; but these two examples illustrate sufficiently for the present the simple Homeric tenour of such prayers. The words which I have quoted, it must be admitted, give clear expression to the hope that the Fates may revise the decrees which they have already pronounced on the fortunes of the suppliant. Nevertheless that such a hope should be fulfilled is contrary to the general beliefs of the people. The Fates, they know, are inexorable so far as concerns the changing of any of their purposes once set; for, as their proverb runs, ὅτι γράφουν ᾑ Μοίραις, δὲν ξεγράφουν, ‘what the Fates write, that they make not unwritten[277].’ They are not, it would appear, subordinate, as Charon is sometimes deemed to be, even to the supreme God; I can find no song or story that would so present them. They are absolute and irresponsible in the fashioning of human destiny. But the Greek peasants are not the first who have at the same time believed both in predestination and in the efficacy of prayer. Perhaps all unconsciously they reconcile the ideas as did Aeschylus of old: τὸ μόρσιμον μένει πάλαι, εὐχομένοις δ’ ἂν ἔλθοι[278], ‘Destiny hath long been abiding its time, but in answer to prayer may come.’ But even without any intuition of so hard a doctrine the peasant-women may justify their prayers and offerings by the hope that, though the Fates will detract nothing from the fulfilment of whatsoever they have spoken or written, they may be willing to add thereto such supplement as shall modify in large measure the issue. For the Fates are as Greek in character as their worshippers, and stories are not wanting to illustrate the shifts to which they have stooped in order practically to invalidate without formally cancelling their whilom purpose. ‘Once upon a time a poor woman gave birth to a daughter, and on the third night after the birth the Fates came to ordain the child’s lot. As they entered the cottage they saw prepared for them a table with a clean cloth and all manner of sweetmeats thereon. So when they had partaken thereof and were content, they were kindly disposed toward the child. And the first Fate gave to her long life, and the second beauty, and the third chastity. But as they went forth from the cottage, the first of them tripped against the threshold, and turning in wrath towards the infant pronounced that she should be always an idler.