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.