On the Fortunes of the Romans (2-5)

I believe myself to be right in suspecting that, even if Fortune and Virtue are engaged in a direct and continual strife and discord with each other, yet, at least for such a welding together of dominion and power, it is likely that they suspended hostilities and joined forces; and by joining forces they co-operated in completing this most beautiful of human works. Even as Plato[*] asserts that the entire universe arose from fire and earth as the first and necessary elements, that it might become visible and tangible, earth contributing to it weight and stability, and fire contributing colour, form, and movement; but the medial elements, water and air, by softening and quenching the dissimilarity of both extremes, united them and brought about the composite nature of Matter through them; in this way, then, in my opinion, did Time lay the foundation for the Roman State and, With the help of God, so combine and join together Fortune and Virtue that, by taking the peculiar qualities of each, he might construct for all mankind a Hearth, in truth both holy and beneficent, a steadfast cable, a principle abiding for ever, an anchorage from the swell and drift, as Democritus[*] says, amid the shifting conditions of human affairs. For even as

the physicists[*] assert that the world was in ancient days not a world nor were the atoms willing to coalesce and mix together and bestow a universal form upon Nature, but, since the atoms, which were yet small and were being borne hither and thither, kept eluding and escaping incorporation and entanglement, and the larger, close-compacted atoms were already engaging in terrific struggles and confusion among themselves, there was pitching and tossing, and all things were full of destruction and drift and wreckage until such time as the earth, by acquiring magnitude from the union of the wandering atoms, somehow came to be permanently abiding herself, and provided a permanent abode in herself and round about herself for the other elements; even so, while the mightiest powers and dominions among men were being driven about as Fortune willed, and were continuing to collide one with another because no one held the supreme power, but all wished to hold it, the continuous movement, drift, and change of all peoples remained without remedy, until such time as Rome acquired strength and growth, and had attached to herself not only the nations and peoples within her own borders, but also royal dominions of foreign peoples beyond the seas, and thus the affairs of this vast empire gained stability and security, since the supreme government, which never knew reverse, was brought within an orderly and single cycle of peace; for though Virtue in every form was inborn in those who contrived these things, yet great Good Fortune was also joined therewith, as it will be possible to demonstrate as the discourse proceeds.

And now, methinks, from my lofty look-out, as it were, from whence I survey the matter in hand, I can descry Fortune and Virtue advancing to be judged and tried one against the other.[*] The gait of Virtue is unhurried, her gaze unwavering; yet the flush of ambition lends to her countenance some intimation regarding the contest. She follows far behind Fortune, who makes great haste, and in a throng conducting her and guarding her person are

Heroes slain in the conflict, wearing their blood-stained armour,[*]

men befouled with wounds in front, dripping blood with sweat commingled, trampling upon battered spoils. Is it your desire that we inquire what men are these? They declare themselves to be the Fabricii, the Camilli, the Decii, the Cincinnati, the Fabii Maximi, the Claudii Marcelli, and the Scipios. I see also Gaius Marius showing anger at Fortune, and yonder Mucius Scaevola is exhibiting his burning hand and crying, Do you graciously attribute this also to Fortune? And Marcus Horatius, the hero of the battle by the Tiber, weighed down by Etruscan shafts and showing his limping limb, cries aloud from the deep whirl of the waters, Then am I also maimed by Fortune’s will? Of such character is Virtue’s choir that advances to the lists,

Sturdy contender in arms, baleful to all that oppose.[*]

But swift is the pace of Fortune, bold is her spirit, and most vaunting her hopes; she outstrips Virtue and is close at hand. She does not raise herself in the air on light pinions, nor advance poised on tip-toe above a globe, in a precarious and hesitant posture, and then depart from sight. But even as the Spartans say that Aphroditê, as she crossed the Eurotas, put aside her mirrors and ornaments and her magic girdle, and took a spear and shield, adorning herself to please Lycurgus, even so Fortune, when she had deserted the Persians and Assyrians, had flitted lightly over Macedonia, and had quickly shaken off Alexander, made her way through Egypt and Syria, conveying kingships here and there; and turning about, she would often exalt the Carthaginians. But when she was approaching the Palatine and crossing the Tiber, it appears that she took off her wings, stepped out of her sandals, and abandoned her untrustworthy and unstable globe.[*] Thus did she enter Rome, as with intent to abide, and in such guise is she present to-day, as though ready to meet her trial.

For stubborn is she not,

as Pindar[*] says,

Nor is the rudder double that she plies ;

but rather is she

The sister of Good Order and Persuasion, and

The daughter of Foresight,

as Alcman[*] describes her lineage. And she holds that celebrated Horn of Plenty in her hand, filled not with fruits of everlasting bloom, but as many as are the products of the whole earth and of all the seas, rivers, mines, and harbours, these does she pour forth in unstinted abundance. Not a few splendid and distinguished men are seen in her company: Numa Pompilius from the Sabine country and Priscus from Tarquinii, whom as adventitious and foreign kings she set upon the throne of Romulus; and Aemilius Paulus, leading back his army without a wound[*] from Perseus and the Macedonians, triumphing for a tearless victory, magnifies Fortune. There magnifies her also the aged Caecilius Metellus Macedonicus,[*] borne to his grave by four sons of consular rank, Quintus Baliaricus, Lucius Diadematus,[*] Marcus Metellus, Gaius Caprarius, and by two sons-in-law of consular rank, and by grandsons made distinguished by illustrious deeds and offices. Aemilius Scaurus, a novus homo,[*] was raised by her from a humble station and a humbler family to be enrolled as the first man of the Senate,[*] Cornelius Sulla she took up and elevated from the embraces of his mistress, Nicopolis,[*] and designated him for a monarchy and dictatorship which ranked far above the Cimbrian triumphs and the seven consulships of Marius. Sulla used openly to declare himself, together with his exploits, to be the adopted child of Fortune, loudly asserting in the words of Sophocles’ Oedipus,[*]

And Fortune’s son I hold myself to be.

In the Latin tongue he was called Felix,[*] but for the Greeks he wrote his name thus: Lucius Cornelius Sulla Epaphroditus.[*] And the trophies at my home in Chaeroneia and those of the Mithridatic Wars are thus inscribed, quite appropriately; for not Night, as Menander[*] has it, but Fortune has the greater share in Aphroditê..

Might one, then, after proffering this as a suitable introduction, bring on the Romans once more as witnesses in behalf, of Fortune, on the ground that they assigned more to Fortune than to Virtue? At least, it was only recently and after many years that Scipio Numantinus built a shrine of Virtue in Rome; later Marcellus[*] built what is called the Temple of Virtue and Honour[*]; and Aemilius Scaurus,[*] who lived in the time of the Cimbrian Wars, built the shrine of Mens (Mind) so-called, which might be considered a Temple of Reason. For at this time rhetoric, sophistry, and argumentation had already found their way into the City; and people were beginning to

magnify such pursuits. But even to this day they have no shrine of Wisdom or Prudence or Magnanimity or Constancy or Moderation. But of Fortune there are splendid and ancient shrines,[*] all but coeval with the first foundations of the City. For the first to build a temple of Fortune was Ancus Marcius, the grandson of Numa[*] and king fourth in line from Romulus. He, perchance, it was who added the title of Fortis to Fortuna [*]; for in Fortune Manly Fortitude shares most largely in the winning of victory. They erected a temple of Fortuna Muliebris [*] before the time of Camillus, when, through the offices of their women, they had turned back Marcius Coriolano, who was leading the Volsci against the City. For a delegation of women, together with his mother and his wife, went to the hero and besought him and gained their request that he spare the City and lead away the foreign army. It is said that at this time, when the statue of Fortune was consecrated, it spoke and said, Women of the city, you have dedicated me by the holy law of Rome.

And it is a fact that Furius Camillus likewise, when he had quenched the Gallic conflagration and had removed Rome from the balance and scales when her price was being weighed in gold,[*] founded no shrine

of Good Counsel or of Valour, but a shrine of Report and Rumour[*] by New Street, where, as they assert, before the war there carne to Marcus Caedicius, as he was walking by night, a voice which told him to expect in a short time a Gallic war.

The Fortune whose temple is by the river they call Fortis,[*] that is, strong or valiant or manly, as having the power to conquer everything. And her temple they have built in the Gardens bequeathed by Caesar to the People,[*] since they believed that he also reached his most exalted position through good fortune, as he himself has testified.