osition in favor of an ordered destiny. Much of the subtext in the Aeneid is to demonstrate that Augustus had become Princips and Imperator by the will of Jupiter, not by mere chance. The concept of Lady Fortuna as the omnipotent, capricious ruler of the universe was altered, as she became linked with fatum, which was synonymous with destiny as ordered by the divine will of Jupiter, the true governor of the cosmos. When Lady Fortuna is thus interpreted, one must assent to her wishes; why fight against an unyielding Jupiter? In thus linking fortuna and fatum, Virgil pointed toward the concept of Fortune that would characterize the thought of Boethius.
Frakes goes on to comment that in Seneca one finds the best example of Roman, and the most Roman of all, philosophical views of Fortuna. If one accepts the premise that Lady Fortuna controls the physical world and bestows all material goods, then one can either choose to be her slave and subject to her whims or choose to seek the moral life, the realm of inner virtue, which is indifferent to gains or losses of we
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