The Romans, for example, identified Fortuna as a goddess because her fickle unreliability supposedly typified that of a woman. They recognized the potential conflict between virtue "that is, human strength and capability "and Fortuna. Virtue was aimed toward discipline, knowledge, emotional temperance, and reflection upon inner values rather than mastery of the goddess. By withdrawing from worldly matters, the individual did not strive to control fortune but to extricate himself or herself from her whims and awesome power (138-39). .
1. In her discussion of how the concept of fortune evolved during the Middle Ages, Pitkin examines how Christianity transformed fortune's character. If for the ancient Romans Fortuna had been fickle, that is, open to appeal, the medieval concept made her unyielding. Although fortune was still characterized as a woman, Christianity made her an officer of God's will. In her new role as the terrifying instrument of divine providence, Fortune was occasionally depicted as a creature with various faces or many arms and legs. She could no longer oppose virtue, because an individual could not escape from her power. Fortune taught the acceptance of God's decrees (139-40). Fortune was a positive enemy of humanity personified by a terrible monster rather than a fickle goddess.
Fortune 1: In the dedication, Machiavelli expresses two main objectives. The first is straightforward-he wants Lorenzo de' Medici to read and consider his work because it will bring the prince honor and glory. The other message is subtle-he wants the prince to know how much he is suffering because of his unfortunate circumstances. There is a strong sense of irony in Machiavelli's mention of fortune. He believes that the prince can achieve greatness because of his fortune and abilities. On the other hand, fortune has reduced Machiavelli from a once significant political official to a poor day laborer.