In which discourse it is to be observed, that the expression _happened to him_ is not simply to be understood by _was done_ or _came to pass_, but it much rather regards what befell him through the concurrence of many causes together, one being done with regard to another. For the priest crowned the ship and adorned it with garlands for another end and intention, and not for the sake of Socrates; and the judges also had for some other cause condemned him. But the event was strange, and of such a nature that it might seem to have been effected by the providence of some human creature, or rather of some superior powers. And so much may suffice to show with what Fortune must of necessity subsist, and that there must be first some subject of such things as are in our free will: its effect is, moreover, like itself called Fortune. But chance or casual adventure is of a larger extent than Fortune; which it comprehends, and also several other things which may of their own nature happen sometimes one way, sometimes another. And this, as it appears by the derivation of its name, which is in Greek αὐτόματον, _chance_, is that which happens of itself, when that which is ordinary happens not, but another thing in its place; such as cold in the dog-days seems to be; for it is sometimes then cold.... Once for all, as “that which is in our power” is a part of the contingent, so Fortune is a part of chance or casual adventure; and both the two events are conjoined and dependent on the one and the other, to wit, chance on contingent, and Fortune on “that which is in our power,”—and yet not on all, but on what is in our election, as we have already said. Wherefore chance is common to things inanimate, as well as to those which are animated; whereas Fortune is proper to man only, who has his actions voluntary. And an argument of this is, that to be fortunate and to be happy are thought to be one and the same thing. Now happiness is a certain well-doing, and well-doing is proper only to man, and to him perfect. 8. These then are the things which are comprised in Fate, to wit, contingent, possible, election, “that which is in our power,” Fortune, chance, and their adjuncts, as are the things signified by the words _perhaps_ and _peradventure_; all which indeed are contained in Fate, yet none of them is fatal. It now remains, that we discourse of divine Providence, and show how it comprehends even Fate itself.