No Room

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  “Very sorry, sir,” again repeated the landlord: “but we really haven’t got a bed vacant in the whole house. In fact, we are putting two, and even three gentlemen in one bed, as it is.”  This staggered us for a bit. But Harris, who is an old traveller, rose to the occasion, and, laughing cheerily, said: “Oh, well, we can’t help it. We must rough it. You must give us a shake-down in the billiard-room.”  “Very sorry, sir. Three gentlemen sleeping on the billiard-table already, and two in the coffee-room. Can’t possibly take you in to-night.” Jerome K. Jerome, “Three Men In A Boat (To Say Nothing of the Dog)” Ch. 12 (1889) Artwork by Grok

The Fight For A Well-tuned Soul

Looking up the history of the meaning of a word is more important to me than searching for a definition for a couple of reasons. First, the general rule of thumb in serving a definition is that a word is never to be explained by itself. Consider Marriam-Webster's definition of the verb form of "fortune": "to give good or bad fortune to" and "to endow with a fortune." Nothing learned except to find another dictionary. Second, by considering etymology, one returns to the source of a word and there we find the core of a word. "Fortune," in this case means, "that which is brought."

Think now on what this means: a wealthy man may be considered "fortunate" if one considers fortune to be money, property or all the good things in life. Does this mean the unhealthy are not fortunate? One philosopher observed that to want nothing is to own everything. 

One of the greatest philosophical debates of all time is found in Shakespeare's "Hamlet", Act 3, Scene 1 wherein Hamlet weighs the deep thought, 

To be, or not to be? That is the question—
Whether ’tis nobler in the mind to suffer
The slings and arrows of outrageous fortune,
Or to take arms against a sea of troubles,
And, by opposing, end them?
 . . 

This soliloquy is a treasure and easily understood when delivered a-right, but my intention is not to provide that sort of commentary here. I am caused to reflect not so much on Hamlet's problem of "being" (he never says, "I" or "me" so is he truly contemplating suicide?) but on his weighing how one might use the state of being--or not being. Narrowly, we ask which is better: to endure the onslaught of gaining some monstrous legacy (that can't be enjoyed after death) or to fight for peace in my life and start with contentment?  

"You say, good fortune used to meet you at every corner. But the fortunate person is the one who gives themselves a good fortune. And good fortunes are a well-tuned soul, good impulses and good actions."  (Marcus Aurelius, Meditations, 5.36)

Fortune is not luck or what you make it. Fortune is what comes to you. Why be discontent and fight for what you do not and cannot have when there is so much more available to you by simply choosing good action? 

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