[Footnote 1:  Bk. vi. ep. 32.]

[Footnote 2:  Par.  L., Bk. iv. 11. 844-9.]

[Footnote 3:  Ovid.  Fast., iii. 833.]

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No. 293.] Tuesday, February 5, 1712. [Addison.

  [Greek:  Pasin gar euphronousi summachei tuchae.]

The famous Gratian [1] in his little Book wherein he lays down Maxims for a Man’s advancing himself at Court, advises his Reader to associate himself with the Fortunate, and to shun the Company of the Unfortunate; which, notwithstanding the Baseness of the Precept to an honest Mind, may have something useful in it for those who push their Interest in the World.  It is certain a great Part of what we call good or ill Fortune, rises out of right or wrong Measures, and Schemes of Life.  When I hear a Man complain of his being unfortunate in all his Undertakings, I shrewdly suspect him for a very weak Man in his Affairs.  In Conformity with this way of thinking, Cardinal Richelieu used to say, that Unfortunate and Imprudent were but two Words for the same Thing.  As the Cardinal himself had a great Share both of Prudence and Good-Fortune, his famous Antagonist, the Count d’Olivarez, was disgraced at the Court of Madrid, because it was alledged against him that he had never any Success in his Undertakings.  This, says an Eminent Author, was indirectly accusing him of Imprudence.

Cicero recommended Pompey to the Romans for their General upon three Accounts, as he was a Man of Courage, Conduct, and Good-Fortune.  It was perhaps, for the Reason above-mentioned, namely, that a Series of Good-Fortune supposes a prudent Management in the Person whom it befalls, that not only Sylla the Dictator, but several of the Roman Emperors, as is still to be seen upon their Medals, among their other Titles, gave themselves that of Felix or Fortunate.  The Heathens, indeed, seem to have valued a Man more for his Good-Fortune than for any other Quality, which I think is very natural for those who have not a strong Belief of another World.  For how can I conceive a Man crowned with many distinguishing Blessings, that has not some extraordinary Fund of Merit and Perfection in him, which lies open to the Supreme Eye, tho perhaps it is not discovered by my Observation?  What is the Reason Homers and Virgil’s Heroes do not form a Resolution, or strike a Blow, without the Conduct and Direction of some Deity?  Doubtless, because the Poets esteemed it the greatest Honour to be favoured by the Gods, and thought the best Way of praising a Man was to recount those Favours which naturally implied an extraordinary Merit in the Person on whom they descended.

Those who believe a future State of Rewards and Punishments act very absurdly, if they form their Opinions of a Man’s Merit from his Successes.  But certainly, if I thought the whole Circle of our Being was concluded between our Births and Deaths, I should think a Man’s Good-Fortune the Measure and Standard of his real Merit, since Providence would have no Opportunity of rewarding his Virtue and Perfections, but in the present Life.  A Virtuous Unbeliever, who lies under the Pressure of Misfortunes, has reason to cry out, as they say Brutus did a little before his Death, O Virtue, I have worshipped thee as a Substantial Good, but I find thou art an empty Name.