whose contrary is also possible.
For that the sun should set is a thing both necessary and possible,
forasmuch as it is contrary to this that the sun should not set, which
is impossible; but that, when the sun is set, there should be rain or
not rain, both the one and the other is possible and contingent. And
then again of things contingent, some happen oftener, others rarely and
not so often, others fall out equally or indifferently, as well the one
way as the other, even as it happens. Now it is manifest that those are
contrary to one another,--to wit, those which fall out oftener and those
which happen but seldom,--and they both for the most part are dependent
on Nature; but that which happens equally, as much one way as another,
depends on ourselves. For that under the Dog it should be either hot or
cold, the one oftener, the other seldomer, are both things subject to
Nature; but to walk and not to walk, and all such things of which both
the one and the other are submitted to the free will of man, are said
to be in us and our election; but rather more generally to be in us.
For there are two sorts of this "being in our power"; the one of which
proceeds from some sudden passion and motion of the mind, as from anger
or pleasure; the other from the discourse and judgment of reason, which
may properly be said to be in our election. And some reason there is to
hold that this possible and contingent is the same thing with that which
is said to be in our power and according to our free will, although
named differently. For in respect to the future, it is called possible
and contingent; and in respect of the present, it is named "in our
power" and "in our free choice." These things may thus be defined: The
contingent is that which is itself--as well as its contrary--possible;
and "that which is in our power" is one part of the contingent, to wit,
that which now takes place according to our choice. Thus have we in a
manner declared, that the possible in the order of Nature precedes the
contingent, and that the contingent exists before free will; as also
what each of them is, whence they are so named, and what are the
qualities adjoined or appertaining to them.

It now remains, that we treat of Fortune and casual adventure, and
whatever else is to be considered with them. It is therefore certain
that Fortune is a cause. Now of causes, some are causes by themselves,
and others by accident. Thus for example, the proper cause by