Talented graphic designer, Moira Sinclair, has a promising career and a life that she loves. One day her reclusive Great-uncle, Caleb, passes away and Moira is surprised to learn that she is named as his sole heir. In his will, she inherits everything. As Moira uncovers the realities of the inheritance, life changing and long-hidden secrets from the past are uncovered. She is forced to deal with several unusual - even shocking - situations. Moira - a name derived from the old Greek word, "Moirai", which means destiny or fate. It is a strong name chosen for her by her father. Will Moira discover what her destiny is to be?

Even Death has a price to pay. Nivian has lost the will to reap, but with the clock ticking down on the survival of all realms, she is tasked with becoming the new Fate Keeper. When something goes wrong during the transfer of powers ceremony, Nivian seeks out the Moirai for the answers she so desperately needs. But everything comes with a price. Nivian will descend into the belly of the underworld to retrieve the man she loves. But if she fails, she’ll be doomed to live a half life and her soul will belong to Hades. He died for her. Now she will tear the Underworld apart for a chance to save him.

This book studies the hymns composed by the Neoplatonist Proclus in the context of his philosophy. Its main claim is that the hymns should be understood in the context of theurgy, the ritual art adopted by the Neoplatonists in order to obtain mystical experiences. The first part of the book consists of a series of essays which discuss the relation of the hymns to Proclus’ Neoplatonism, his theory of poetry, and especially to theurgy. The second part offers translations of the individual hymns together with a detailed commentary. This study will be of special interest to those working in the field of Neoplatonism and a helpful guide to scholars of Late Antique poetry and religion who wish to explore these intriguing, yet at times obscure poems.

Friedrich Solmsen provides a new approach to Hesiod's personality in this book by distinguishing Hesiod's own contributions to Greek mythology and theology from the traditional aspects of his poetry. Hesiod's vision of a better world, expressed in religious language and imagery, pictures the savagery and brutality of the earlier days of Greece giving way to an order of justice. In this new order, however, the good aspects of the past would be preserved, giving an inner continuity and strength to the changing world. Solmsen traces the influence of Hesiod’s ideas on other Athenian poets, Aeschylus in particular. From personal political experience Aeschylus could give a deeper meaning to Hesiod's dream of an organic historical evolution and of a synthesis of old and new powers. For Aeschylus, justice became the crucial problem of the political community as well as of the divine order. Through close readings of Hesiod's Theogony and Works and Days and of Aeschylus' Prometheia and Eumenides, Solmsen reinterprets the political ideas of the Greek city state and the relation between divine and human justice as seen by early Greek poets. First published in 1949, this book has long been recognized as the standard work on Hesiod's influence. For the 1995 paperback edition, G. M. Kirkwood has written a new foreword that addresses the book's reception and discusses more recent scholarship on the works Solmsen examines, including the disputed authorship of Prometheia.

If you told a woman her sex had a shared, long-lived history with weasels, she might deck you. But those familiar with mythology know better: that the connection between women and weasels is an ancient and favorable one, based in the Greek myth of a midwife who tricked the gods to ease Heracles’s birth—and was turned into a weasel by Hera as punishment. Following this story as it is retold over centuries in literature and art, Women and Weasels takes us on a journey through mythology and ancient belief, revising our understanding of myth, heroism, and the status of women and animals in Western culture. Maurizio Bettini recounts and analyzes a variety of key literary and visual moments that highlight the weasel’s many attributes. We learn of its legendary sexual and childbearing habits and symbolic association with witchcraft and midwifery, its role as a domestic pet favored by women, and its ability to slip in and out of tight spaces. The weasel, Bettini reveals, is present at many unexpected moments in human history, assisting women in labor and thwarting enemies who might plot their ruin. With a parade of symbolic associations between weasels and women—witches, prostitutes, midwives, sisters-in-law, brides, mothers, and heroes—Bettini brings to life one of the most venerable and enduring myths of Western culture.

The impulse to try to anticipate the future, and make sense of apparently random events, is irrepressible. Why and how the ancient Greeks tried to foretell the outcome of the present is the subject of Esther Eidinow's lively appraisal, which explores the legacy of ancient Greek notions of luck, fate and fortune in our own era, drawing on approaches to cognitive anthropology. Perhaps the most famous of all sites of prediction is the Oracle at Delphi. But the Delphic Oracle is only the best-known example from a landscape covered by oracular sanctuaries; while across the literary genres of antiquity there are myriad tales - such as that of doomed Oedipus - which wrestle with the cruel vicissitudes of fate and fortune. Exploring some of the key ideas of ancient Greek culture that resonate with modern conceptions of destiny, Eidinow examines the ancients' notion of luck as a means to explain daily experiences. Focusing on writers such as Homer, Herodotus, Thucydides and Demosthenes, the author shows how concepts of fate in antiquity changed over time, in response to social and political currents. She draws too on modern cultural texts like "Terminator 2" and "Lawrence of Arabia", demonstrating how the recurring questions 'what if?' and 'why me?' are fundamental to the human relationship with an uncertain future, whether it be in the ancient past or the present day.

Includes excerpts from The turncoat's gambit and Nightshade.

This book offers the first comprehensive study of drawing lots as a central, ubiquitous institution of ancient Greek society. Led by an egalitarian mindset, Greeks drew lots as a matter of course to distribute inheritance, booty, sacrificial meat, and lands, to mix groups, select individuals, and set turns. Lot-oracles were used for divination; otherwise, the gods guarded the justice of the procedure but rarely determined the outcome. When drawing lots was gradually applied to polis governance, classical Athens made sortition the basis of the first democracy in human history. A Greek innovation, drawing lots for governance inspires new democratic politics today.

This novel, ground-breaking study aims to define Hesiod's place in early Greek intellectual history by exploring his conception of language and the ways in which it represents reality. Divided into three parts, it addresses a network of issues related to etymology, word-play, and semantics, and examines how these contribute to the development of the argument and the concepts of knowledge and authority in the Theogony and the Works and Days. Part I demonstrates how much we can learn about the poet's craft and his relation to the poetic tradition if we read his etymologies carefully, while Part II takes the discussion of the 'correctness of language' further - this correctness does not amount to a naïvely assumed one-to-one correspondence between signifier and signified. Correct names and correct language are 'true' because they reveal something particular about the concept or entity named, as numerous examples show; more importantly, however, correct language is imitative of reality, in that language becomes more opaque, ambiguous, and indeterminate as we delve deeper into the exploration of the condicio humana and the ambiguities and contradictions that characterize it in the Works and Days. Part III addresses three moments of Hesiodic reception, with individual chapters comparing Hesiod's implicit theory of language and cognition with the more explicit statements found in early mythographers and genealogists, demonstrating the importance of Hesiod's poetry for Plato's etymological project in the Cratylus, and discussing the ways in which some ancient philologists treat Hesiod as one of their own. What emerges is a new and invaluable perspective on a hitherto under-explored chapter in early Greek linguistic thought which ascertains more clearly Hesiod's place in Greek intellectual history as a serious thinker who introduced some of the questions that occupied early Greek philosophy.