Chapter XXIX.-Of Fortune Again, and Virtue.
But let us return to the subject which we laid aside. Fortune, therefore, by itself, is nothing; nor must we so regard it as though it had any perception, since fortune is the sudden and unexpected occurrence of accidents. But philosophers, that they may not sometimes fail to err, wish to be wise in a foolish matter; and say that she is not a goddess, as is generally believed, but a god. Sometimes, however, they call this god nature, sometimes fortune, "because he brings about," says the same Cicero, "many things unexpected by us, on account of our want of intelligence and our ignorance of causes." Since, therefore, they are ignorant of the causes on account of which anything is done, they must also be ignorant of him who does them. The same writer, in a work of great seriousness, in which he was giving to his son precepts of life drawn from philosophy, says, "Who can be ignorant that the power of fortune is great on either side? For both when we meet with a prosperous breeze from her we gain the issues which we desire, and when she has breathed contrary to us we are dashed on the rocks." First of all, he who says that nothing can be known, spoke this as though he himself and all men had knowledge. Then he who endeavours to render doubtful even the things which are plain, thought that this was plain, which ought to have been to him especially doubtful; for to a wise man it is altogether false. Who, he says, knows not? I indeed know not. Let him teach me, if he can, what that power is, what that breeze, and what the contrary breath. It is disgraceful, therefore, for a man of talent to say that, which if you were to deny it, he would be unable to prove. Lastly, he who says that the assent must be withheld because it is the part of a foolish man rashly to assent to things which are unknown to him, he, I say, altogether believed the opinions of the vulgar and uninstructed, who think that it is fortune which gives to men good and evil things. For they represent her image with the horn of plenty and with a rudder, as though she both gave wealth and had the government of human affairs. And to this opinion Virgil assented, who calls fortune omnipotent; and the historian who says, But assuredly fortune bears sway in everything. What place, then, remains for the other gods? Why is she not said to reign by herself, if she has more power than others; or why is she not alone worshipped, if she has power in all things? Or if she inflicts evils only, let them bring forward some cause why, if she is a goddess, she envies men, and desires their destruction, though she is religiously worshipped by them; why she is more favourable to the wicked and more unfavourable to the good; why she plots, afflicts, deceives, exterminates; who appointed her as the perpetual harasser of the race of men; why, in short, she has obtained so mischievous a power, that she renders all things illustrious or obscure according to her caprice rather than in accordance with the truth. Philosophers, I say, ought rather to have inquired into these things, than rashly to have accused fortune, who is innocent: for although she has some existence, yet no reason can be brought forward by them why she should be as hostile to men as she is supposed to be. Therefore all those speeches in which they rail at the injustice of fortune, and in opposition to fortune arrogantly boast of their own virtues, are nothing else but the ravings of thoughtless levity.
Wherefore let them not envy us, to whom God has revealed the truth: who, as we know that fortune is nothing, so also know that there is a wicked and crafty spirit who is unfriendly to the good, and the enemy of righteousness, who acts in opposition to God; the cause of whose enmity we have explained in the second book. He therefore lays plots against all; but those who are ignorant of God he hinders by error, he overwhelms with folly, he overspreads with darkness, that no one may be able to attain to the knowledge of the divine name, in which alone are contained both wisdom and everlasting life. Those, on the other hand, who know God, he assails with wiles and craft, that he may ensnare them with desire and lust, and when they are corrupted by the blandishments of sin, may impel them to death; or, if he shall have not succeeded by stratagem, he attempts to cast them down by force and violence. For on this account he was not at once thrust down by God to punishment at the original transgression, that by his malice he may exercise man to virtue: for unless this is in constant agitation, unless it is strengthened by continual harassing, it cannot be perfect, inasmuch as virtue is dauntless and unconquered patience in enduring evils. From which it comes to pass that there is no virtue if an adversary is wanting. When, therefore, they perceived the force of this perverse power opposed to virtue, and were ignorant of its name, they invented for themselves the senseless name of fortune; and how far this is removed from wisdom, Juvenal declares in these verses: -
"No divine power is absent if there is prudence; but we make you a goddess, O Fortune, and place you in heaven."
It was folly, therefore, and error, and blindness, and, as Cicero says, ignorance of facts and causes, which introduced the names of Nature and Fortune. But as they are ignorant of their adversary, so also they do not indeed know virtue the knowledge of which is derived from the idea of an adversary. And if this is joined with wisdom, or, as they say, is itself also wisdom, they must be ignorant in what subjects it is contained. For no one can possibly be furnished with true arms if he is ignorant of the enemy against whom he must be armed; nor can he overcome his adversary, who in fighting does not attack his real enemy, but a shadow. For he will be overthrown, who, having his attention fixed on another object, shall not previously have foreseen or guarded against the blow aimed at his vitals.
Chapter XXX.-The Conclusion of the Things Before Spoken; And by What Means We Must Pass from the Vanity of the Philosophers to True Wisdom, and the Knowledge of the True God, in Which Alone are Virtue and Happiness.
I have taught, as far as my humble talents permitted, that the philosophers held a course widely deviating from the truth. I perceive, however, how many things I have omitted, because it was not my province to enter into a disputation against philosophers. But it was necessary for me to make a digression to this subject, that I might show that so many and great intellects have expended themselves in vain on false subjects, lest any one by chance being shut out by corrupt superstitions, should wish to betake himself to them as though about to find some certainty. Therefore the only hope, the only safety for man, is placed in this doctrine, which we defend. All the wisdom of man consists in this alone, the knowledge and worship of God: this is our tenet, this our opinion. Therefore with all the power of my voice I testify, I proclaim. I declare: Here, here is that which all philosophers have sought throughout their whole life; and yet, they have not been able to investigate, to grasp, and to attain to it, because they either retained a religion which was corrupt, or took it away altogether. Let them therefore all depart, who do not instruct human life, but throw it into confusion. For what do they teach? or whom do they instruct, who have not yet instructed themselves? whom are the sick able to heal, whom can the blind guide? Let us all, therefore, who have any regard for wisdom, betake ourselves to this subject. Or shall we wait until Socrates knows something? or Anaxagoras finds light in the darkness? or until Democritus draws forth truth from the well? or Empedocles extends the paths of his soul? or until Arcesilas and Carneades see, and feel, and perceive?
Lo, a voice from heaven teaching the truth, and displaying to us a light brighter than the sun itself. Why are we unjust to ourselves, and delay to take up wisdom, which learned men, though they wasted their lives in its pursuit, were never able to discover. Let him who wishes to be wise and happy hear the voice of God, learn righteousness, understand the mystery of his birth, despise human affairs, embrace divine things, that he may gain that chief good to which he was born. Having overthrown all false religions, and having refuted all the arguments, as many as it was customary or possible to bring forward in their defence; then, having proved the systems of philosophy to be false, we must now come to true religion and wisdom, since, as I shall teach, they are both connected together; that we may maintain it either by arguments, or by examples, or by competent witnesses, and may show that the folly with which those worshippers of gods do not cease to upbraid us, has no existence with us, but lies altogether with them. And although, in the former books, when I was contending against false religions, and in this, when I was overthrowing false wisdom, I showed where the truth is, yet the next book will more plainly indicate what is true religion and what true wisdom.