Chapter 10
Chance, luck and fortune; accident and the unforeseen; games of chance and probability.
465 passages · 90 principal · Covers the 49 volumes of primary texts
Chance, as these books use the word, gathers several notions under one name. It covers the luck that favours or forsakes a man, the Fortune whom poets personify and set beside her wheel, the accident that overturns a plan, the coincidence too apt to seem unmeant, and the regular odds of dice, lots and lotteries. It is a great idea for the Harvard Classics because almost every kind of book in the collection must reckon with it. Tragedians and storytellers build plots on it, and chroniclers and captains confess its power in battle and at sea. Philosophers dispute whether it exists at all, theologians absorb it into providence, and economists and naturalists try to bring it under calculation. Beneath all of this lies one question that ancients and moderns answer differently: is chance something in the world, or only a name for what we do not know?
Hume gives the sharpest modern answer. There is no real chance in the world, he holds. Yet our ignorance of causes affects the mind as if there were, and belief follows the superiority of chances, as when more faces of a die show one mark than another1. Strictly examined, chance is a negative word that signifies no real power2. Probability comes from weighing experiments that disagree, so that even well-founded expectation may be disappointed3. Darwin reasons the same way about the variations on which his theory rests. To call them chance is an incorrect expression that confesses ignorance of their causes4,5, and he is convinced that not even a stripe of colour appears by what is commonly called chance6. Hobbes notes the superstition that grows from such ignorance, when men credit luck to places, persons and words that have no causal connection with the event7. Emerson is bolder still: only shallow men believe in luck, and where work is done there are no blanks8,9.
If chance is nothing, it can hardly have made the world, and a long line of writers insists that it did not. Plutarch reports that Anaxagoras rejected fortune as the first ordering of things10. Epictetus denies that blind chance administers the cosmos11. Raleigh scorns those who credit motes, necessity or chance instead of a workman12. Rousseau’s vicar puts the argument as a matter of odds: printer’s types thrown at random would never arrange themselves into the Aeneid, and no fortuitous jumble of atoms can account for nature’s harmony13,14. Hume treats the same question, whether a fortuitous concourse of atoms could yield an ordered universe, as a matter for argument15.
Marcus Aurelius states the alternative as a dilemma: either providence or a fortuitous combination of things16,17. His answer is practical. If chance rules, do not be ruled by it, and blame neither atoms nor gods18,19. Others accept the side of the dilemma he declines. Sophocles’ Jocasta argues that chance governs everything, that foresight is impossible, and that it is best to live at random20. Milton gives chance a realm: in the Abyss, Chaos sits as umpire and Chance governs all, and Satan is hurled by the ill chance of a cloud21. Pascal does not deny providence, yet he finds chance sovereign over human arrangements. It gives us our country and condition, decides our calling, distributes our laws, and props the nobleman’s wealth upon an infinity of chances22,23,24,25. Dryden’s Charmion observes that when virtue suffers undeservedly, men come to think chance shuffles the lots above26.
The theological answer reduces chance to providence. For Augustine, nothing unlooked-for can affect God, who knows all things27, and Dante finds that chance has no entrance in heaven28. Dante’s Virgil supplies the classic image: Fortune is a divine minister who shifts worldly goods from race to race by a judgment beyond human wisdom29. Sir Thomas Browne carries the reduction furthest. Fortune, he says, is a name for Providence born of human ignorance. She is not blind; we are. Even games and lots follow a preordered course, and the escapes from the Powder-plot and the Armada show God’s hand in what looked like chance30,31,32. Hobbes remarks more coolly that good luck is called the secret working of God33. Browne and Hume thus agree that chance names our ignorance, but they draw opposite conclusions: one finds God behind the veil, the other only unknown causes.
Poets, meanwhile, keep Fortune alive as a person, and her emblem is the wheel. Sophocles’ messenger says chance raises and lowers men and no one can foretell their lot34. In Virgil, good unexpected and evils unforeseen come by turns as fortune shifts the scene35. Vespucci quit trade after watching Fortune lift a man to the wheel’s summit and strip him of borrowed riches36. Montaigne warns that Fortune watches the last day to overthrow in a moment what she built over years37. Shakespeare’s speakers curse strumpet Fortune and beg the gods to break her wheel, or else take comfort that the lowest wretch can only rise38,39. The figure survives in Burns’s fickle Fortune, who promised fair and performed ill40,41, and in Rossetti’s vision of the wheel and the pit beneath it42.
Inconstancy shades into injustice. Cicero calls Fortune blind and says she blinds her favourites43. Cellini laments that ill fortune crushes the honest while luck rewards the rascal44. Dryden’s Antony calls Octavius the minion of blind chance45, and Goethe’s Alva says fortune ennobles the worthless and disgraces the best-laid schemes46. Bacon qualifies the complaint shrewdly. Fortune is blind but not invisible, he says: small hidden virtues make men fortunate, a little folly helps, and too much honesty does not47. Against such a power the moralists counsel endurance. Virgil teaches that fortune is subdued by bearing it well48. Marcus Aurelius redefines good fortune as an inward good49, and Dante accepts the wheel calmly with a clear conscience50. More’s verses scorn fortune’s flattering smiles51, and Milton dismisses the power erring men call Chance as no match for virtue52. The note sounds again in Henley’s head, bloody but unbowed under the bludgeonings of chance53.
Machiavelli turns endurance into contest. Men rise to princedom by merit or by fortune, and those who rely less on fortune hold their gains better54. The great founders owed fortune only their opportunity, which their merit recognized and used55. Those raised by fortune rise easily and cannot hold what they gain56. Borgia’s plans collapsed when his father’s death and his own illness came unforeseen57. A wise prince prepares in peace against fortune’s blows58, yet fortune rules perhaps half of our actions59. Bacon holds that a man’s fortune lies chiefly in his own hands, though outward accidents help60. He warns that those who credit everything to their own wisdom end unfortunate61, and he likens occasion to a market that must be seized before it passes62. Emerson goes furthest: the man who works by will and deals in cause and effect chains the wheel of Chance63. Johnson is more modest, calling human excellence good luck improved by genius64. Ecclesiastes is more modest still: since no one knows which sowing will prosper, sow morning and evening65. Hobbes adds that an action is not wise merely because an accident turned it to good66.
War is where fortune’s share is most freely admitted. Pericles says his victories owed as much to fortune as to anything else67. Raleigh holds that in battle fortune is as likely to prevail as virtue68, and Franklin that the outcome of war cannot be presumed69. Froissart’s fights turn on hap, such as a dropped sword or a knight who blunders through the mist into his enemies, and he concludes that fortune is always changeable70,71,72. Smith credits the Spaniards’ success in Mexico and Peru to accidents no human wisdom could foresee73.
In common life, small causes govern great effects. The race is not to the swift, says the Preacher, for time and chance befall all, and men are snared suddenly like fish in a net74. Pascal reflects that the shape of a nose could alter history and that a grain of gravel ended Cromwell’s power75,76. Montaigne recalls deaths by a falling tortoise shell and a tennis ball77, and Manzoni shows a trifle deciding a whole life78. Rousseau calls the political state in a manner the work of chance, and a man’s religion the effect of accident79,80. Carlyle calls popularity an accident rather than a quality81. Smith treats accident as an ordinary economic cause of fluctuating prices and profits82,83. At sea, accident is the element itself. Aeschylus’s herald thanks a saving Fortune for steering his ship through the storm84. Franklin’s ship is saved from wreck by an accidental yaw85, and Dana’s life hangs on an instant or a swinging rope86. On land, Haskell’s round shot play strange freaks among the men at Gettysburg87.
Coincidence presses the question of providence hardest. Plutarch weighs whether the circumstances of Caesar’s murder were chance or supernatural guidance88. Pascal sees in Pilate’s chance hearing of the word Galilee the accomplishment of a mystery89. Holmes, by contrast, ridicules anyone who calls repeated cases of fever following one practitioner a coincidence90. Prediction raises the same issue. Augustine’s old physician explains true forecasts as chance diffused through things, like apt verses found by opening a poet at random91,92. Augustine himself concludes that astrologers stumble on truth by chance, as in a lottery93,94. Pascal argues that prophecy was meant to exclude the claim that its fulfilment was chance95. Rousseau’s vicar replies that one must know the laws of probability to judge such claims, and that a fulfilled prediction may be mere accident96,97. Browne takes omens for premonitions98, while Webster’s Antonio dismisses his ominous bleeding as mere accident99.
Fiction delights in chance. In the Thousand and One Nights, a fishbone, a stumble and a blow form a comic chain that passes the humpback’s corpse from house to house100,101. Cervantes’s narrator finds the Arabic manuscript by chance in a Toledo market102, and fatal chance brings the thief Gines to where Quixote sleeps103. Dekker’s Ralph marvels that the shoe pattern is the one he gave his wife104. Grimm’s Hans counts each ruinous exchange as good fortune105. Longfellow’s lovers narrowly miss each other because no angel wakes the sleeper106.
Natural science tries to give chance a disciplined place. Darwin calls much of the destruction of eggs, seeds and adults fortuitous, yet denies that this undermines natural selection107. He refuses to ascribe the proportions of plants on an entangled bank to chance108. He also denies that chance variation alone could produce the habitual differences between species109, though an accidental resemblance may be the starting point that selection perfects110. Lyell argues that undervaluing time makes rare events seem to coincide against the calculation of chances, and he computes the odds against a complete fossil sequence ever being exposed111,112. On invention, opinion divides. More’s Peter and Voltaire credit chance with many discoveries, America perhaps among them113,114. Harrison traces glass to an accident at a cooking fire115. Bacon, however, would produce new kinds by foreknowledge of matter, not by chance116.
Games of chance meet chiefly with censure. Tacitus describes Germans staking even their persons on a last throw117. Antony loses every game to Caesar, and the diviner reads his fortune as overshadowed118. More’s Utopians scorn dicing as a repetitive madness119. Jonson’s Dapper is gulled with promises of luck at play120, and Lessing’s Riccaut boasts of correcting fortune by cheating121. Burke charges the revolutionaries with turning France into a nation of gamesters122. Lots, however, can be a solemn means of decision: the apostles choose Matthias by lot after prayer123, and Hobbes allows lot to settle the allocation of things that cannot be divided124. Smith gives the most searching economic analysis of hazard. Men overvalue the chance of gain, as the success of lotteries proves, and undervalue the risk of loss, as their neglect of insurance shows125,126. Hence presumptuous hope draws adventurers into smuggling and mining, whose prizes do not repay the blanks127,128. Yet risks such as fire and loss at sea can be roughly estimated, which makes insurance reducible to method129. Woolman judges the spirit of lotteries selfish and clouding to the understanding130.
Pascal turns gaming into an argument about salvation. Reason cannot decide whether God is, yet a coin is being tossed and we must wager131. When an infinite life is weighed against a finite stake, wagering on God is rational even at long odds, by the same proportioning of stake to chances that every gambler practises132,133. We rightly act on uncertainty in voyages and battles134. Augustine saw this, but he lacked the doctrine of chance that justifies it135. Here the problem has travelled from Fortune’s wheel to calculation. Yet the old questions remain open. Is chance real or only ignorance? Is a coincidence guidance or accident? And can merit master fortune, or only meet it?
Introductory essay written by Claude Opus 5.5 from the outline and the notes on every passage below; quotations are checked against this edition.
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