But let us consider the order of the Parcæ by itself. For of these, some think that Lachesis should be arranged as the first, but others as the last of the three. And of the remaining two, some give a prior arrangement to Atropos, and place her in the order of a monad, but others to Clotho. Since, however, Plato in the Laws clearly says, that Lachesis is the first, Clotho the second, and Atropos the third, I think that what is said in the Republic should be referred to this definite order in them, and that we should not make any innovation by following the mutable opinions of interpreters. Socrates, therefore, says, that Lachesis sings the past, but Clotho the present, and Atropos the future; here also in a similar manner using an order of division conformably to their energies. And to Lachesis indeed he gives predominance, and a uniform dominion over the rest. But he gives to Clotho a dominion subordinate to that of Lachesis, but more comprehensive than the kingdom of Atropos. And to Atropos he attributes the third kingdom, which is comprehended by both the others, and is arranged under them. The multitude, therefore, are ignorant that Socrates uses the parts of time as symbols of the comprehension according to cause. For the past was once the future, and the present, but the future[60] is not yet the past, but has the whole of its essence in existing in some after time. We must assume, therefore, the triple causes analogous to these three parts of time; and say that the cause which is the most perfect, and the most comprehensive of the others, sings the past, as the cause of the others, and the source of their energy. For the past is comprehensive of the future and the present. But the second cause is the present,[61] which partly comprehends, and is partly comprehended. For this prior to its being the present was the future. And the third cause, and which is comprehended by both the others, is the future. For this requires the present and the past, the one unfolding it, but the other bounding its progression. Lachesis, therefore, is the first-effective cause, comprehending the other causes in herself; but each of the remaining Parcæ is comprehended by her. And Clotho indeed is allotted a superior, but Atropos an inferior order. And on this account, Lachesis indeed moves with both her hands, as giving completion in a greater and more total manner to those things which are effected by them more partially. But Clotho turns the spindle with her right, and Atropos with her left hand, so far as the former indeed is the primary leader of the energies, but the latter follows, and governs all things in conjunction with the former. For in mortal animals, the right hand is the principle of motion; and in wholes, the motion to the right is comprehensive of the motion to the left hand. On this account, therefore, the triad of the Fates, in the Laws and in the Republic, is divided by Plato according to the same order, into first, middle, and last.