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During the ensuing year, which is the last of his life, in the midst of the confusion and anxieties consequent on Cæsar's death, and the party warfare of his Philippics, he found time to write the De Naturâ Deorum, De Divinatione, De Fato, De Senectute, De Amicitiâ, De Officiis, and Paradoxa, besides the treatise on Rhetorical Common Places above mentioned.
But, observing the improved state of our manufactures, and our manifest superiority in the arts of civilized life, he would sometimes appear pensive, and exclaim with an involuntary sigh, fato fing inta feng, "black men are nothing."
The De Fato was written, indeed, after he had fallen, but before things had so far shaped themselves as to make it necessary that Cicero should return to public life. So, indeed, were the three last moral essays, which I shall notice in the next chapter; but in truth he had them always in his heart.
At the same time Lodovico placed a slab of black marble on the walls of the same chapel, in memory of the dead child whose birth had cost his mother her life, with the following proud inscription: "Infelix partus: amisi ante vitam quam in Lucem ederer; infelicior quod matri Moriens vitam ademi et parentem con -sorte sua orbavi in tam adverso fato.
"Obiit Mensis Aprilis die 16, anno salutis 1612, aetatis 20, in ipso flore juventae, et mihi, parentibus, et amicis tristissimum sui desiderium reliquit. Hic Alicia Primrosa Jacet crudo abruta fato, Intempestivas Ut rosa pressa manus. Nondum bisdenos Annorum impleverat orbes, Pulchra, pudica, Patris delicium atque viri: Quum gravida, heu!
I think that the Stoics pledged themselves to give a wider range to possible things than to future things, for the purpose of mitigating the odious and frightful conclusions which were drawn from their dogma of fatality. He presents tolerably well in his book De Fato the opinions of those writers, but it is a pity that he has not always added the reasons which they employed.
It is thus that is discussed the nature of the gods in this work of Cicero, which is indeed a discussion on the different schools of philosophy, each in the position which it had reached in his time. The De Natura Deorum is followed by two books, De Divinatione, and by the fragment of one, De Fato. Divination is the science of predicting events.
A famous dialectician of the Megaric Sect, named Diodorus, gave a negative answer to the first of these two questions and an affirmative to the second; but Chrysippus vehemently opposed him. This is quoted from a letter that Cicero wrote to Varro. He sets forth more comprehensively the whole state of the question, in the little book De Fato.
For seeing Death, in the end of the play, takes from all whatsoever Fortune or Force takes from any one; it were a foolish madness in the shipwreck of worldly things, where all sinks but the sorrow, to save it. That were, as Seneca saith, "Fortunae succumbere, quod tristius est omni fato:" "To fall under Fortune, of all other the most miserable destiny."
and a thousand of the like, wherewith the world suffers itself to be so easily imposed upon, believing that our interests affect the heavens, and that their infinity is concerned at our ordinary actions: "Non tanta caelo societas nobiscum est, ut nostro fato mortalis sit ille quoque siderum fulgor." Pliny, Nat.
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