Plutarch De Fato 4

[4] This therefore, though there should be nothing else, almost shows us what sort of thing Fate is; but not particularly or in every respect. What kind of thing then is it in its own form? It is, as far as one can compare it, like to the civil or politic law. For first it commands the most part of things at least, if not all, conditionally; and then it comprises (as far as is possible for it) all things that belong to the public in general; and the better to make you understand both the one and the other, we must specify them by an example. The civil law speaks and ordains in general of a valiant man, and also of a deserter and a coward; and in the same manner of others. Now this is not to make the law speak of this or that man in particular, but principally to propose such things as are universal or general, and consequently such as fall under them. For we may very well say, that it is legal to reward this man for having demeaned himself valiantly, and to punish that man for flying from his colors; because the law has virtually — though not in express terms and particularly yet in such general ones as they are comprehended under, — so determined of them. As the law (if I may so speak) of physicians and masters of corporal exercises potentially comprehends particular and special things within the general; so the law of Nature, determining first and principally general matters, secondarily and consequently determines such as are particular. Thus, general things being decreed by Fate, particular and individual things may also in some sort be said to be so, because they are so by consequence with the general. But perhaps some one of those who more accurately examine and more subtly search into these things may say, on the contrary, that particular and individual things precede the composition of general things, and that the general exist only for the particular, since that for which another thing is always goes before that which is for it. Nevertheless, this is not the proper place to treat of this difficulty, but it is to be remitted to another. However, that Fate comprehends not all things clearly and expressly, but only such as are universal and general, let it pass for resolved on at present, as well for what we have already said a little before, as for what we shall say hereafter. For that which is finite and determinate, agreeing properly with divine Providence, is seen more in universal and general things than in particular; such therefore is the divine law, and also the civil; but infinity consists in particulars and individuals.

After this we are to declare what this term conditionally means; for it is to be thought that Fate is also some such thing. That then is said to be conditionally, which is supposed to exist not of itself or absolutely, but as really dependent upon and joined to another; which signifies a suit and consequence. And this is the sanction of Adrastea (or an inevitable ordinance), that whatever soul, being an attendant on God, shall see any thing of truth, shall till another revolution be exempt from punishment; and if it is always able to do the same, it shall never suffer any damage. ¹ This is said both conditionally and also universally. Now that Fate is some such thing is clearly manifest, as well from its substance as from its name. For it is called εἱμαρμένη as being εἰρομένη, that is, dependent and linked; and it is a sanction or law, because things are therein ordained and disposed consequentially, as is usual in civil government.