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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 Marcellus1 built what is called the Temple of Virtue and Honour2; and Aemilius Scaurus,3 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 [p. 337] 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,4 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 Numa5 and king fourth in line from Romulus. He, perchance, it was who added the title of Fortis to Fortuna 6; for in Fortune Manly Fortitude shares most largely in the winning of victory. They erected a temple of Fortuna Muliebris 7 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,8 founded no shrine [p. 339] of Good Counsel or of Valour, but a shrine of Report and Rumour9 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,10 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,11 since they believed that he also reached his most exalted position through good fortune, as he himself has testified.

1 Life of Marcellus, chap. xxviii. (314 c); Livy, xxvii. 25, xxix. 11; Valerius Maximus, i. 1. 8; Cicero, Verrine Orations, iv. 54 (121); De Natura Deorum, ii. 23 (61).

2 The following passage is repeated in the mss. with some changes infra, 322 c-e, where see the note.

3 Cicero, De Natura Deorum, ii. 23 (61).

4 Cf. 281 e, supra.

5 Cf. Life of Numa, chap. xxi. (74 b).

6 Contrast Life of Coriolanus, chap. i. (214 b). W. W. Goodwin's suggestion, that Plutarch misunderstood Fors Fortuna in an oblique case (e.g. Fortis Fortunae), is not unlikely; see e.g. Tacitus, Annals, ii. 41, where the mistake would be easy for a foreigner.

7 The Women's Fortune: cf. Life of Coriolanus, chap. xxxvii. (231 f ff.); Livy, ii. 40. 12; Dionysius of Halicarnassus, Roman Antiquities, viii. 56. 2; Valerius Maximus, i. 8. 4; 5. 2.

8 Cf. Life of Camillus, chap. xxix. (143 e).

9 Perhaps an attempted translation of Aius Locutius; cf. Livy, v. 32. 6; 50. 5; Life of Camillus, chap. xxx.

10 See note c on p. 337.

11 Cf. Suetonius, Divus Julius, 83; Dio Cassius, xliv. 35. 3.

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