variations and modifications of belief in the case of her various followers, Fortuna, as an exception among deified abstracts 24 and in contrast with the ordinarily meager poetic personification admitted by their mythology, was vividly conceived and firmly believed in by the Romans. She counted a large number of loyal worshippers who built temples and shrines in her honor.25 The titles under which she was worshipped and the epithets applied varied, of course, according to the circumstances of life in which her influence was supposed to have effect. First to be considered are the relatively few instances in poetry in which Fortuna is referred to by a cult title,26 as e. g. Fors Fortuna 27 (an earlier and fuller designation under which she was worshipped), once in Terence, 28 as a mere exclamation, "O great good luck," and twice in Ovid,20 where each has reference to the 24 See Axtell, op. cit., pp. 86, 97, 98. According to Plutarch (de fortuna Rom., 4), after Tyche (Fortuna) had passed through the whole world she laid aside her wings and fixed her abode at Rome. But if by comparison she appears to have favored the Romans particularly, it must be remembered that she was held in honor from the earliest beginnings of the city, whereas in Greece she appears relatively late. 26 Cf. note 8. Carter (de Deorum Romanorum Cognominibus, 1898, p. 7 and Cognomina of the Goddess "Fortuna," T. A. P. A., XXXI, p. 62 f.) has collected 41 such titles, of which 22 are found in inscriptions only, and 12 in the inscriptions and literature. 66 "Fors itself does not appear in the cult and is omitted from Carter's list of Cognomina. He believes (Relig. of Numa, p. 51) that Fortuna is the cult name added to Fors to intensify the latter's meaning, but that it finally broke off and became independent. Fowler sees in Fors Fortuna а reduplicate title quite in the Roman manner (Ideas of Deity, p. 64). Otto, op. cit., 13 regards the double title as a means of emphasizing the element of chance. Donatus (on Ter. Phorm., 841) says: aliud Fortuna est, aliud Fors Fortuna est cuius diem colunt qui sine arte aliqua vivunt; cf. Ovid, Fasti, 773 ff. Most probably, since both Fors and Fortuna were early regarded as deities, we have a title formed by asyndeton and retained through conservatism. See Schmalz, Synt. und Stil., 1910, p. 685; alliterierende Synonyma waren ursprünglich nur ohne Kunjunktion aneinander gereiht. "Phorm., 841. "Ars. Amat., II, 255; Fasti, vi, 773 ff. Particularly a festival of the plebs, established by Servius Tullius (Varro, L. L., vi, 17), enjoyed especially by slaves, and characterized by levity and merriment. day (June 21) on which her annual festival was celebrated by a pilgrimage down the Tiber.30 Fortuna Primagenia,31 whose home was at Praeneste, where the goddess had an ancient and famous oracle,32 whence she was introduced into Rome 33 in B. C. 204, is mentioned several times. Lucan recalls the horror of civil wars, when as a result of Sulla's vengeance, vidit Fortuna colonos Praenestina suos cunctos simul ense receptos unius populum pereuntem tempore mortis." Juvenal's Cretonius had a mania for building and erected on Praeneste's hills, with marbles brought from Greece and distant points, high-roofed villas that dwarfed Fortuna's shrine, nunc Praenestinis in montibus alta parabat culmina villarum Graecis longeque petitis ... aedem. 35 Silius Italicus thus enumerates Praeneste's forces among those that are to oppose Hannibal at Cannae, hinc Tibur, Catille, tuum sacrisque dicatum Finally in the opening verses of a dedicatory inscription Fortuna Primagenia is thus invoked: Tu quae Tarpeio coleris vicina Tonati, 30 Cf. Cic. de Fin., v, 24, 70. Usually interpreted (from C. I. L., XIV, 2863) as meaning "first-born daughter of Jove." See Carter, Cognomina, etc., p. 67; Wissowa, op. cit., p. 259; Otto, op. cit., 24; Fowler, Roman Festivals, pp. 166 and 223; Ideas of Deity, p. 63. Recently, however, Fowler (Roman Essays and Interpretations, 1920, p. 64 f.) argues against his former view that it means the Fortuna who was the original of all the Fortunae afterwards suggested or devised by man's experience, i. e., the one that gave rise to the whole series. "See Cic. de Div., II, 41, 85 ff. "As the result of the vow of a temple to her made by P. Sempronius Tuditanus at the battle of Crotona (Livy, XXIX, 36, 8). The dedication occurred in 194 B. C. (Livy, xxxiv, 53, 5). 24 II, 192-4. 35 XIV, 88-90. "VIII, 364. "C. L. E., 1, 117 (Buech.) = C. I. L., XIV, 2852. The inscription although Fortuna Publica in historic times had at least two temples at Rome, both situated on the Quirinal. When they were founded is not known, but the dies natalicius of each is given by Ovid. Of the celebration which fell on April 5 in honor of the Fortuna of the "mighty nation," he says, nec te praetereo, populi Fortuna potentis Publica, cui templum luce sequente datum est.ss And of the other we read that when the next dawn (May 25) shall have shone that person shall be speaking true, 40 qui dicet "quondam sacrata est colle Quirini hac Fortuna die Publica." On April 1, and in conjunction with Venus Verticordia, was celebrated the festival of Fortuna Virilis. To her, according to Ovid, sacrifices were made on that day by women, by those of the lower orders probably to insure favor in their relations with men, and by those of rank as a protection to womanly virtue. Of Fortuna Obsequens we hear but once in poetry," although several times through inscriptions and coins,42 and we know that a street at Rome was named for her.43 Bona Fortuna 4 and Mala Fortuna (the former in inscriptions and literature, the latter in literature only) meet us but rarely-in Plautus, in whose age abstract cults were popular, and in Afranius, who, like Plautus, makes characters apply to themselves the names of deities whose artificiality is quite evident. These cognomia, which are apparently combined in a fragment of 45 set up by a townsman of Praeneste, probably refers to the Capitolium at Rome where Servius Tullius built a temple to the goddess (see Buecheler's note). 38 Fasti, v, 729 f. 39 Fasti, IV, 376. 40 Fasti, IV, 145 ff.; see also Wissowa, op. cit., p. 258; Fowler, Roman Festivals, 1899, p. 68. 41 Plaut. Asin., 716. Plutarch (de fort. Rom., 10) ascribes her worship to Servius Tullius, but there was evidently a tendency to attribute all Fortuna cults to this king. 42 Roscher's Ausführ. Lex., 1512. 43 C. I. L., VI, 975 vicus Fortunae obseqent (is). "Plaut. Aul., 100; Capt., 864; Afranius (C. F. R., p. 263). Plaut. Rud., 501. She had an impressive altar on the Esquiline (Cic. de Nat. Deor., III, 25, 63). Laberius,-Fortuna, immoderata in bono atque in malo 46-probably arose when from the original conception of "good fortune the idea associated with Fortuna became one of chance, a shift in conception likely influenced by the Greek idea of Fortuna caeca et exoculata.* To Fortuna Redux Augustus on his return in 19 B. C. from travels in Sicily, Greece, and the East instituted an altar near the Porta Capena.48 Her festival, the Augustalia, was celebrated on October 12 and the invocation to her became a part of the official ceremony of succeeding imperial voyages. On Domitian's return from Germany he had erected on the Campus Martius a temple to the goddess who had insured his safe return, to which fact Claudian refers, Aurea Fortunae Reduci si templa priores Ob reditum vovere ducum, non dignius umquam 49 Likewise in Claudian appears the last instance found in this study of Fortuna used as a deity in connection with the imperial family,51 here in the sense of " Cæsar's Luck": Si mihi tempestas Libyam ventiue negabunt Only three instances were found connecting the goddess with a place or nation. The Fortuna of Antium, at whose oracle and temple two images (Fortunae Antiates) were consulted by lot as late as the time of Theodosius, is commemorated in Horace's wellknown hymn beginning, O diva, gratum quae regis antium. 53 Here the goddess, whose universal sway is acknowledged, who is attended by Hope and Faith but deserted by the faithless, is implored to guard Augustus in his expedition to far-off Britain and the young warriors making ready to invade the East. Lucan's Fortuna Ro 40 45 C. F. R., p. 359. 47 Apul., VII, 2; see Axtell, op. cit., p. 10. 18 Mommsen, Res. Gest. divi Aug., p. 46. Mart., VIII, 65. De Vi. Cons. Honor., 1 ff. 51 On this see word 66 Augustus" in Thesaurus Ling. Lat., II, 1393 ff.; Roscher's Lex., 1, 1524 f.; Otto, Pauly-Wiss., R. E. 52 De Bell. Gildon., 1, 504. ss Odes, 1, 35. mana, like Silius Italicus' Fortuna Sidonia,55 need not detain us. While formal eponyms they actually represent nothing more than the excessive tendency of these authors toward personification and the vivid effect sought by deifying virtues and qualities. Adjectives or other descriptive or laudatory epithets take a considerable range. I find 68 such with a total of 101 examples. Carter's list 56-by no means complete-shows the following: anceps, atrox, blanda, bruta, caeca, comes, crudelis, domina aequoris, duplex, dura, fallax, fausta, filia Iovis, fragilis, gubernatrix, impotens, improba, incerta, inconstans, indulgens, iniqua, insana, instabilis, invida, laeta, latens, levis, lubrica, minax miserrima, omnipotens, perfida, pertinax, praecelsa, praesens, prospera, provida, rapax, saeva, superba, titubans, valens, varia, velox, vindex votorum, volubilis, volucris. To these should be added: 57 adiutrix (Plaut. Poen., 973), adversa (Tib., IV, I, 178), cerat (Ovid, Trist., v, 8, 16), favens (Claud. Carm. Min., App. 11, 86), furibunda (P. L. M., I, p. 117), impia (Sil. Ital., IX, 159), improba (Verg. Aen., 11, 79), infida (Stat. Silv., v, 1, 144), iniquissima (C. L. E., 11, 774), laetior (Claud. de Vi. Cons. Honor., 500), laeva (Sil. Ital., III, 94; C. L. E., 1, 242), larga (Stat. Silv., II, 6, 68), levis (Stat. Silv., v, 1, 144; Syrus, 295; A. L., II, 96), lucrifera (Plaut. Pers., 516), manentem (Hor. Odes, III, 29, 53), melior (Stat. Theb., XI, 659), minor (Sen. Phaedr., 1124), nocens (A. L., II, 90; P.L.M., IV, 152), noxia (Claud. de Raptu Proserp., 1, 95); saevior (Sen. Oct., 931), tenax (Ovid, Trist, v, 8, 16). Such accompanying epithets show at a glance whether the poet's conception of Fortuna is favorable or unfavorable, etc. Far oftener, however, her character must be learned from the context, e. g. kindness is shown by the verb used, as in adspirat,58 iuvet et... consultat, altius evexit,6° posuit alte; 1 very often by verb and noun or adjective, dedit vitem,62 voltum . 59 56 Epitheta Deorum quae apud Poetas Latinos leguntur, 1902, s. v. Fortuna. 57 Add also from inscriptional sources (see Ruggiero's Dizionario, s. v. Fortuna): alma, beata, cancesis, citerioris, dubia, invictrix, sancta. Verg. Aen., I, 385; cf. Stat. Theb., XII, 197. Ovid, Meta., II, 140. eo Sen. Tr., 259. "P. L. M., I, p. 116. "Hor. Odes, 1, 31, 10. |