'Dost thou, then, see the consequence of all that we have said?'
'Nay; what consequence?'
'That absolutely every fortune is good fortune.'
'And how can that be?' said I.
'Attend,' said she. 'Since every fortune, welcome and unwelcome alike, has for its object the reward or trial of the good, and the punishing or amending of the bad, every fortune must be good, since it is either just or useful.'
'The reasoning is exceeding true,' said I, 'the conclusion, so long as I reflect upon the providence and fate of which thou hast taught me, based on a strong foundation. Yet, with thy leave, we will count it among those which just now thou didst set down as paradoxical.'
'And why so?' said she.
'Because ordinary speech is apt to assert, and that frequently, that some men's fortune is bad.'
'Shall we, then, for awhile approach more nearly to the language of the vulgar, that we may not seem to have departed too far from the usages of men?'
'At thy good pleasure,' said I.
'That which advantageth thou callest good, dost thou not?'
'Certainly.'
'And that which either tries or amends advantageth?'
'Granted.'
'Is good, then?'
'Of course.'
'Well, this is their case who have attained virtue and wage war with adversity, or turn from vice and lay hold on the path of virtue.'
'I cannot deny it.'
'What of the good fortune which is given as reward of the good—do the vulgar adjudge it bad?'
'Anything but that; they deem it to be the best, as indeed it is.'
'What, then, of that which remains, which, though it is harsh, puts the restraint of just punishment on the bad—does popular opinion deem it good?'
'Nay; of all that can be imagined, it is accounted the most miserable.'
'Observe, then, if, in following popular opinion, we have not ended in a conclusion quite paradoxical.'
'How so?' said I.
'Why, it results from our admissions that of all who have attained, or are advancing in, or are aiming at virtue, the fortune is in every case good, while for those who remain in their wickedness fortune is always utterly bad.'
'It is true,' said I; 'yet no one dare acknowledge it.'
'Wherefore,' said she, 'the wise man ought not to take it ill, if ever he is involved in one of fortune's conflicts, any more than it becomes a brave soldier to be offended when at any time the trumpet sounds for battle. The time of trial is the express opportunity for the one to win glory, for the other to perfect his wisdom. Hence, indeed, virtue gets its name, because, relying on its own efficacy, it yieldeth not to adversity. And ye who have taken your stand on virtue's steep ascent, it is not for you to be dissolved in delights or enfeebled by pleasure; ye close in conflict—yea, in conflict most sharp—with all fortune's vicissitudes, lest ye suffer foul fortune to overwhelm or fair fortune to corrupt you. Hold the mean with all your strength. Whatever falls short of this, or goes beyond, is fraught with scorn of happiness, and misses the reward of toil. It rests with you to make your fortune what you will. Verily, every harsh-seeming fortune, unless it either disciplines or amends, is punishment.'
A new modern English rendering, made from the Latin with AI assistance — a reading aid, not a scholarly edition.
"Do you now see, then, what follows from all these things we have said?"
"What, then?" I said.
"That every fortune," she said, "is wholly good."
"And how can that be?" I said.
"Attend," she said. "Since all fortune, whether pleasant or harsh, is bestowed either for the sake of rewarding or exercising the good, or of punishing or correcting the wicked, all of it is good, since it is agreed to be either just or useful."
"This reasoning is indeed exceedingly true," I said, "and, if I consider the providence and fate which you taught a little while ago, it is an opinion resting on firm strength. But let us count it, if you please, among those which you a little while ago set down as unbelievable."
"Why?" she said.
"Because common human speech uses, and indeed often, the saying that some people's fortune is bad."
"Do you wish, then," she said, "that we approach for a little while the speech of the crowd, lest we seem to have withdrawn too far from human usage?"
"As you please," I said.
"Do you not, then, judge that to be good which benefits?"
"That is so," I said.
"And that which either exercises or corrects, does it benefit?"
"I admit it," I said.
"It is good, then?"
"How not?"
"But this belongs to those who, set in virtue, wage war against hardships, or who, turning aside from vices, seize the path of virtue."
"I cannot deny it," I said.
"What, then, of the pleasant fortune that is given to the good as a reward — does the crowd judge it to be bad?"
"By no means. On the contrary, they judge it to be best, as in truth it is."
"What of the remaining fortune which, since it is harsh, restrains the bad with just punishment — does the people think it good?"
"On the contrary," I said, "they judge it the most wretched of all that can be imagined."
"See, then," she said, "lest, following the opinion of the people, we have concluded something quite unbelievable."
"What?" I said.
"For from the things that have been granted," she said, "it comes about that, of those who are either in possession of, or in progress toward, or in the attainment of virtue, all fortune, whatever it may be, is good; but for those remaining in wickedness, all fortune is the worst."
"This is true," I said, "though no one would dare to confess it."
"For this reason," she said, "the wise man ought not to take it ill, as often as he is brought into a struggle with fortune, just as it does not befit a brave man to be indignant as often as the din of war has sounded. For to each of them the very difficulty is the material — to the one for spreading his glory, to the other for shaping his wisdom. From this, too, it is called virtue, because, relying on its own strength, it is not overcome by adversities. For you, set in the progress of virtue, have not come to dissolve in delights and grow faint with pleasure. You join battle, all too sharply, with every fortune, lest either the sad oppress you or the pleasant corrupt you. Hold the middle with firm strength. Whatever either stops short below or advances beyond has contempt for happiness, and has not the reward of labor. For it is placed in your hand to shape for yourselves what fortune you prefer; for all fortune that seems harsh, unless it either exercises or corrects, punishes."