PHILOSOPHY OF NATURE Gi_THE NATURE C CONTINGENCY Sunmer School July 1953+Course given by Doctor C. De Koninck. Notes taken byt Dean of the Faculty of Philosophy. Incile Thibault PHILOSOPHY OF WMatuRE ON THE NATURE OP courrvassoy B i Ist Course me The problan' ef contingenoy wil) comprise five parbsre 1, PHYSIGS, Book TI, on Chance and Fortune; (briefly) | 24 The logieal aspact of Continzenoy, baaing ourealvae an the PERILVMENEIAS 3. Then, from the motaphysto: int of views kh, From the moral point Or viaw view; and, nally, | Se quite triefly Contingency from the theolo eal point of views Gf. The Baste Yorks of Aristotle, odited ani with an introdietion by Menard Me¥ocn, PAYSICS, Book IT, chapter 4. (pp. 2h3-2hh). : YM. R.Ps Sardte and 2.2, Saya translate avré wate? by Mepontanaity™s vSoread Chance, casns, fu detters7xp means Fortune or Lack. For then, “Chan | eo" should bo rad as "Fortune" for tha noob part. Thy 42 thera: titentamslt, of Foxtons and Ghinea 1 the- PHETOS? = Pook IT 42 concornad with the prinofples of nature, and Book T was cascarned | vdth the principles of the srbject of the sefonce. Rook IT is nos of tho principles of the subject of the science, but of the principles of the sci~ ener. itsolt. apters 1, 2 and 3, Aristotle treats of detorminate cases. In mature, von things are die to no detorainste owes, but rather to indetorninate emees. Thora are anovgh tht sod? by change’ ta warrant | an investigation of At. vo mot dotersine what are Fortine and Ghance, in vhat do they differ and how do they fit inte the verlows Kdixis of omeost The question ¢ Can things cor ia nature watoh are Geterntnate snsus? belongs in Sook TI. seroama ami Uhanoe, o are mutbored anong the oxtsos. not dno to Ws Gristotle, | itty do ve troat of Fe me and Chance in that order inatead af treating of clanco Girt, or even better, treating tho counca Gumus first? ~~ Fortune ig a tind of chance found in iimn affairs, Duty this Lo a | troalise On waluro; .*, wa savild firs exatino Guatce in natura, or, in gecaral, preect wuna, Bub Aristotle epeaks fret of kind of Chonee tettor_imewo to us. In exantniag Ghanco in ‘in tio Tight of Fortune, the kind of Chance ~o know best, tha ronson ig qicad nosy extricic to the troatica as iach, Fortuna (better knows than casus ad geunia) Man casi ANTMAL 1] - | Casas - Animal ‘(the nano of genus sonotinas bocemp the name of spactes)+/ THE EXISTSHCE AND CAUSALITY OF FORTUNE AND CHANCES Ce Hea / Not too long ago most philosophors as well as most scientists bald that al] was duo to por ee causality and thought chance was a way of saying w wore ignorant af por se causes, The objection io raised that chance weote are caused by com event or action that 1e dons for a parpose. A chance omnes Socrates yoos shopping and mets his dabtor. Can tite bo redused to the por ce causo of hie going shopping? philosophers ould offer such an axplanstions Another objection 18 that the flitTosophors novar nontionod or better, mover formally treated of fortune and chances th implication 1a that they’ resticed that they do not exist. Thay held the cbscure to be clears 90 toe do any today, evg+y Descartes, Empedocies uses chaneo and contingency An a plac, but does not study 4ty this te true of Hogel, a will. Empodooloe aurines a great deal to chance, evgyy tho parts of animals. Another inconsistency that Aristotle reiess in that people will attri- bute tho vortex to chance, and tha plant.and animal order to mind boaausa of the order wich exists in these ordors, 1404, olive ‘seod = olive trea} human seed ~ lumen being, The Ancients held that sho hoavens ware "divi: --- - think of the first attribute of diving ty among the Or Extrone regularity, Bvon today astronomy 1s tho most exacts of the sodencos whereby eclipses cen be foretold centuries before they happon. Dat the nost role os fortune in life 4 ~ Gf, Osdipus Bax). Aristotle often quotes a post in the astablishuant of a principles . A further objection states. that fortuno is indeed a casse, but da insertable to human understandings Otaor bolieva that Sortuno 19 a equse, ee ee i wetery. fo can understand Fortune, its nature, in witvoreali, Dut thie loaves us Just ae moh in the dark befére any singilur fortuitous events He mst distinguish : wa can undorstand tho. natura of fortuna and enances bat fe still be baffled in a partienlar onse, to doteraina that this or that de vy cance or note hat are chance and fortune? Where do they fit in the division of the nodes of causes? (Chapter |). ity of FaLlosophy, Laval University, 22, Sta-Foye Road, Québec. nesday, from |. to ng duly 1st, 195: 2nd_Couree Gf. FHXSICS, Book II, chaptor 5+ (pps 2hlm216). “First then we observa that sone things always com to passe 2" Those things that happen always or for the mos Part are nol ia to ICD e Think not of nature, but of hnman affairs, because they aro better known to uss Events con be seen in a threefotd divisions (1) those that happon always, or ut in pluribus, and conee-uently, (2) those that happen ut in pauctoribas or rare. There is no demonstration herc} mroly a pointing out to identify the names.Second paragraph 1 another divisiont (3) those happen by luck er. fortune, Among the things that happon rarely, eoae we attribute to fortune. Of. In II Physicorum Aristotelis ~ Gommentaria by oanct’ Thouse = Lassen VIII, noe 8. (pps 26-27 da 1tOpuscala no, 112). Rither sone things are not willed for their own sake, But for som- thing else as means and ultimate endj or, we can understand thie divieion ast somethings ara done doliverataly, others indeliberately, when we know the end wo do this for the sake of. This raises a difficulty: does not every agent act for an end? If we consider this as a division between things that are dalib~ orate and things that are not, we.do not violate the principle, Indeliberate things are not for an'end in the sanse that no end ts specifically intended vhen thoy are done, such.as iday scratching one's board. Seas things that happon ut in paucioribus can be for the aake of som things 4f we knew, we would have acted for the end, It happons ut in pasctori~ bus that I find a treasure in my backyard. But 4f T knew a treasure were thero, I would dig for ite As it is, I dig for water and find the treasures We know that a cause is accidental if it is not por.se the causa of ~ Sometidng, as when the flute-playor biilds a house. Now, when a Por _se_cmuse is the aceident<] cause of sonsthing which has the nature of an en tis a Tortattors cnuses The Tlutewpleyar builds a Hous, Ti 15 a5 a builder Ceason Wal cauce)j the flute~player is an accidental cause of the per ea offoct. Up to *To resuse thons when a thing of this kinds..." = We have the impression that every accidental determination of the agont is an instance of fortune. Bat now we see that whon.a per e@ cause is the accidental cause of that which could be done as an end, ~ we have chance or fortuna. The event must have the nature of a good to be pursued or an avil to be avoided. Thore are two kinds of accidental causes, Not every per accidens ‘se is fortuitous, though every fortuitous cause 4s accidental. Pinality makes the differance. (1) = por acctdons ex parte causae # the union ie in the cause ~ the house~ builder is the per se cause of the house; ho happons to be a flute-player. So, par accicens, the flute-player is the cause @f the house. This 15 not fortune. (2) ~ per aocidans ex parte offectue 1 the Joining 4a in tho effect, - tio. the effect of his por aa causality 4e joined to som other effect, as when the houso-builder builds a houses, and the i family who moves in it, has a quarrel that results in a brokon hong. The hozso~ builder 4s per accidens the causa of the discord, In this case, if the accidental effect has the nature of an end, it is fortuitous. Finality mst onter in, or it is not fortuitous.So, the accidantal event oan be considered-oither ex parte dausas or ox parte effootus, "Musicus asdificat® = causa :por accidens ex parte oausaas no question of chanos or fortune, But, vhen something happens to tha effect ‘which is intended per de which ie not intended per se — then there gan be Question of chsnee or fortunes Othervie dt will not differ frou causa per ace cidene like misicus aedifioat. B.g+, I intend this and in achieving it some- thing happens which I did not intend end ‘which effects m as a good or ovile This mst be something which happons-rarolys 4f tt heppene for the most part one cannot preseind from it as affect. I eannot say I do not will something witch always or for the most part 1s conjoined to a willed offeot.e Finality 1 absolutely essential to chance and fortunes Both chance and fortune are in the sphere of things done for an ends | this is essential, There something ocqurs accidently which dosen't. effoct m 8 good or an evil - 4t is not a fortuitous event. Regs, Socrates does not | sare to have his debt paid, we won't call it "fortana" to met his debtor. | 1. 1% mst be an ends a good to ba attainad or an evil to be avoided. 2, it mst happen ut in pauetoribus (rarely). If 4t happens for the most part, even thovgh accidentally, the par sa and por accidens, are a9 on0s wo Gannot have the one without the other, no matter what is our intentions | hough we drink whisiy to curo a cold, knowing thet 4t regularly mime vs drunk, we sre not blameless for our drunkennose, on accoudt of this unity. Fortuna 1s causa por se, sting as a causa por acoidens 3 Secratas who, for example, is fortunate, becauea ho is the eavea por accidens. Cf. the Basic works of Aristotle by Richard Wokoon, payo 25, line 197 a By We tend to view fortune as outeide the par go cates. There are ood reasons for considering fortune as sonething external, irrational, divine, ap we shall sea. Infinity and indofiniteness are quite essential to chance. This ine daterminatenoss can bs considered in two wayer (a) ox parte causae 1 the infinity of possible purposes to which the samo chance evont may occur = an‘ order, of course, of the wore ond less likely} but not in Socrates! intentions ¥ Socrates goes to tho market placo in order to buy somthing dafinite (potstoes) - as an accidental effect, he meets there his dabter. The purposes ha tay hove in mind are "infinite", fle might have gono there for auy muber of reasons, | (>) ~ ex parte effoctust What my happen to Gocrates by accldant? = an infinity of things can happen. If-they-were -Limitad-and oneSeuld know thom praetically, one would never be expoted to chanoay ae : Gf, In IZ Physicorum Aristotelis, = Commentaria by sancti Thome ~ Lasson VIII, N04 9. (Be 27 de l"Cpnscute nos 112), se EC Lr, ELT hr Proposi tum FORTINE. Saint Thomas gives a definition of fortune + causa Per aceidens ecrum TPontuns opr opie sliquid. then, hé brings up a point that Le noe oe Aristotle: ‘Fortuna ot intellectas sint oirea tdonts The ineiatte intollect will be dn fo {ay oabdect to chance and fortuna. So, only God = the infinite Intellect 1s above chance and fortune, Zhe greater the knowledges and scope of the Anteliect, the less sub- jeot_to chanea and Tortansy the wey ‘experience wo got, the lesa we are subjected to fortune, The children are sone exposed to accident becausa they heve less experience. : Faculty of Fhilosophy, Laval Untveraity, 2s Sto-Foya Road, Québeos Trameiny, from}, to 5'Pslle, July Ond, 19530 3rd Course Gf; In XI Fiystoorsm Artatatelie, ~ Gomentarte by scsatd Those Leason VIII, Ros 10. (be 27 do 1tOpusende 20. 112) , 1,°% Licet on tantum ssse¢ " Tha divine Intellect 49 in no wy Eubdect to cianes and fortuna, Fortune is a sign of Unitation of intelligence. Rven the Mmited experionce of which we are capable © freed from the casual and fortuitous, Uhatever bappars ta creation happans by God's wills If thera are fortune and chanee in creation, they are under the control of Gods But, this raises e problem Guestions Is ignorance, unforeseeablenesa, unprodtotability essential to fore tune? Anever { YES, Another can foreges uy fortuitous happening, but if I foroges. it, 1t te no longer Zortuitous, Hones, tim ataphysicel problem Hou can the fortuitous event bo foresaen and net ses ite fortuitors Gf, The Baste Yorlls of Aristotle, page 25, line 197 a 8 "It 4 necessary, no doubt, that tha causese, In the conse in woich wo are taking chance and fortune, there 48 no chance "in the strict sanse" in gamen of charce (Jeux do hasard);but there 48 4 cortain comparability, The prombliity oF ‘winning ts slight. It 1s rare.Actual 4gnorance or what is going to happen is essential to luck or Ghunce, Chanco 1s an accidental causes Fortune 1 not a Oennn por we. Fortune, tee iste, the Sause of somthing definite, bat act a pos an hecae og semo~ Muing definite. Chance 4s contrary to ruley is irvation, There is a certain order of things which fay happoned to us by chance, Som of them ars more probable than the others. Son accidental causes are nore relevant than others, Gf. Physios, Bock II, chapter 6, (pps 246-217), ‘THE DIFFERENCE ERTGREN FORTUNE AND CHANGE: Chanda is the wider tara, In inanimate things there are linited oxuses too. Thore mist be chance thare toos Every fortuitois ovont is from chance, tut not vice Vargas Som far tultous vents in the past met be responsible for ous existences Yo speak bat it become oxceedinzly difficult in tho reala of the inanimate nature, Because ro don't know enough about tho appetite af ta inanimate world. What, for example, is the cood of a rock? Uavertholess, one is sura.of the existence Tra t2nee in the inaniaate realay for ona reason baceues it is question of lintted causes. Happiness, es such, cannot cocur for aninals, Any animal is capable of pleasure and pain, Wc can posit two requirements ++ What happens by chanes mst be of desirable natures Zt mst be extrinsic to the per se cause, as an effect, ‘What was done, and TRelted in the chana effect, ms not déno for ¢ essa] Purposo. Had it had that purpose it would have been “a vain", in that those is no rational seanoeiion between the cause and the effodte =a Gf Physios, Book II, chapter 6. (page 246, line 197 b 17), Tho iripodts finality 43 with reforence to :ho man finding it ready ia be sat one thon Aristotle gave the example of the tripod, he referred 1t to tho enc of man, This was for clarity of the example, and did not man that cre nenetence of chance in inanioate nature mst bo rofermed to the good of g Richer order, This potuts up the fact that 14 is extremely difficult 4f not tspossible to point to any sinclo event. in nature as casual, The meting of the debtor 19 extrinste to the purpose the wii had in mind. Faculty of Philosepiy, Laval University, 2}, Sta-Poye toad, Qudd: Eridy,, from | to § Poue, July 3rd, 195~ hth Course The thing Intended por eo may or may not happon with the chance events 7 . We may compare the "vain" and tho "casual", "In vain® ~ the greak says ué1)3 "tn vain, adrotaemms agus or chances EIGMLEr Socrates goes to the market place to buy potatoes. Duty there, no potatoes are. lide activity has been Wain", — but thie te not win vain" + he meta his debtor, 1, The va t shat is dono and results 4n a chance event would have boon Gono "in vain" if done expressly for that purpose, fer so vamim 1 something comes about not ao a result of purposu- fel actions Tho purpose waa nct achieved. What was intended did not happen. 2s CASIS yadré+narnd¢ tho achlevemant ¥ae not purposed, Something is done for a purpose but somthing elsa happens, Hero what was uot intended happened. The atone that folls of a man = Ts by chance. Cf Fhyeios, Book IZ, chaptor 6, (page 27, Line 197 b 35). . Shon wo distinguish chanes from fortune us one species from another, fe Gistinguish them az on extrinsic versus an intrinedo principles Tho di foce gnea involved is botmsen nature on the one hand, and intellect and wil) ea fhe other, Things which are from fortine are fréa an extrinsic cause ~ from intellect. Intelligence always is an extrinsic principle of that which 1b offects: as mind to the “objet d'art", But natura is an intrinsic omuso. (we digest by nature, but wa do not write by nataro),. | Something contrary to nature is attributed to chance, BXAMREE: A cat with two heads, Nsture could not intond that. ‘The cruse of ths "casus* is internal, intrinsic, xhile tho cause of the “Yertune" 4s external, extrinsic (to that ho had in mind), +s Nature is an intrinste causes Art is an oxtrinsic case. Intellost and vill differ from nature. But generically, every chance evont 4s extrinsic to the por se intention or parpose. That tcind of o. ality do chance and fortune have? = ¥e mist Imep in mind ochstantly re accidental ond extrinsic causes, hoy are Teductble to efficient causality vecause an agent aay ba an aceldontal causes ‘he agent intends sonathing and acts for it, Accidentally the chance event Tepe abouts Soy chance 4s an infinite oats fn tho gemia of causa uovona, bat @ causa per accidens,Dut, you cannot prescind from finality in those mttores Chanco is also in the reals of finel causality. ‘The chance evout must bo of such native that ve would have acted: for it, did ve know 4t wre possible. ‘Two ordora of causality are necessary for chance: +! of finali' and that of efficients In most text books, CHANCE 4e dealt Po gta of efficient eausslityt an accidontal efficient caxses. chance — bat’ geod and * evil met figure in, essentially neca We are accidentally infinite causes, Snecnce oar pur so SctacHlty to-Tiattscs of wy are anpensd ta formes misfortune itte because of tho Limitation of cur cmealltys In other:teras? ¥e must consider the problem in the light of good or evil. Our per so caneality is co limited that we can be per accidens causes of fortuna, Something fortuitous happens to us when we are coisa per ge of somsthing also. Fortune supposes intelligence; casus supposes action for a good. Things thet are by chances met first ba by Intelligences We ono our existence to chances, but chance prosapposes nature. ‘If we take all the natural cases together, te there still chance? Is an "ensemble" of limited causse unlimited? Tho "onsembls" is still subject to chance. If an "eneeable" of limited causes is still limited as an “ensemble” the, reevlt will still ba chanca..0ne mst have a-universally creative intellect: - to be above chance and fortune, To be a per accidens cause ons mst firs: be a por 8a causes TRAMPLE t The miitplicity of bullets: porfoctly reconciliablo with the finality - Ill the duck. Becauso thay presuppose finality, fortune and chanca presuppose intel Lect, isos, before anything can happen by fortune or chanco, things mist happen firet ty intellect. Wo may ccncludo from tho Physics, then, that if there esems to bo chance anc fortuse in nature, it is bacause of the Mmitation of causes. mom Lo mouvement naturel do ltarbroy nous lattribuons A un principe inté rieur i Ltarbre. La causa de llévénemont casual ctest précisément catte nature, mis en tant que limités. Ello est exposée au hasard’on tant que "Linitée™, Tout n'est pas scus aon contrOloy Hotwe esusalité ast Linitée. Des choses peuvent sa produire constam- rent, lesquelles sont an dehors da notre contréle. Notre connaissance est 1i~ mitée, Il faut conoddérer que dans notre expdrience, nous saums constanment exposés 3 la fortine bonne ou muvaise, et cela en reison da la finitude de no= tro connaissance. = j Un accident se prodult, Je suis "sans lo vouloir" 1a cause Zortuite do cot accicont, Lo részltat est pourtant réel, = mais qiolle ast 1a nature de ma cousalité? = Je suis la cause aceidentolle de cot événemont, Je n'ai pas vou= lu co récultat, jo no suis pas causo por se, car je n'ai pas ait on tant quia= gent Mbre;. ja ntai= fait cus subir los coneduences da ltaccident.Ce qui est caractéristique dala volonté de Diu, c'est do vouloiry cl8tre causa per s9 dlune cause accidentelle, et par 12 causa par se d'un b= vénonont aecidentel. Dieu est cnuse de l'8tre tout ontdor, lsquel aa. divise en *néceseaire” ot en Scontingont*. Rien n'ast contingent par rapport & Diou. Supposons.tth waftre qui, & 1tineu lina da liautre, eavate daux do ses vérviteurs quersllours-2 un endroit précis, afin qu/ils afant l'occasion de vider levrs querellec. Parrapport eu.uattre, ~ la rencontre des daw ser~ vitours n'est pas fortuite; tandia qua. pour les serviteursy ~ cleat par “"hagard” ulils se trouvent face 4 face. Le mattre est borné dana sa causalité parce : que lun des serviteurs aurait pu Stre empfohé de:poursuivre sa routes 5 Lorsgutan parle d'événement fortuit, - 11 faut lo rapportor 3 un a= gont qui nten connatt pas le résultat, Il faut que co soit imprévu pratique= mont. Bn récumfs CHANGE sa dit das Zires irraisomablas, Z.z+, un chien Vient au wonda avec cing pattes. Cn dit ccamnémeat: cot animil nla vraiment Fas cu de chance. TUNE so dit das 6tres raisonmablea qui agissent.en vue d'une fins Faculty of Philosoy fron § to Laval University, 2), Ste~Foye Road, Québue. eile, July Birdy 19536 z Sth Course a eIAS, "On Interpretation", chuptor 9. (pp» iiS=Li8)s Thare are five divi. of tho eminciation 1. om based on UITY 4 simply one, or one by conjunctions | 2. by reason of ALITY 1 affirmative or negatives | 3« by reason of QUANTIIY 1 universal, particular, indefinite, singulars | 4, by reason of the MATTER s impossidle, possible, necessary. Gf, Ibid., chapter 9, onaptor I. Aristotle will insist on the point that the future proposttton bearing on singulars cannot be determinatively trua or zalsc. Othorwise, overything would be predetermined, necossarta IN WTERIA 1 { impossibilia possibilia ¢ (We mist moto that in rezard'to the Sth divicton, tha term “possible” mat be distinguished 1 there ie a possible which 18 opposed to tho inposeible, and a poo sible opposed to tie necessary). | God ie possible as opposed to imosuible. If He is impossible he could not possibly be. God is absolutely nocessaria. “s Possible can be-predicable of everything = to impossibilia . E ~ to necagearia (x)i ; (#) ~ necessaria convertible with "contingency", In tho first eanse "possible" is a gomis, and can be, pradicated of everything except that which 18 impossible, The second is a spscies, and can be said only of thoeo things that are not necassary, It oan be said only:of that’ which gt tho same time hag ‘the capsbility of either being or not bedtige Tees, hic et mune a thing may other be or not be, happen or not happon. To-morrow, whon it happens, thon tho possibility oxists oo more. I can sit or not sit. But whan T sit, I camot stand, (although at any tine I may cease to eit, and bogin standing). Wo mot dotarmine whether ouch-a possibility exists or not, Socrates stall die beomse it saems impossible that hd bo dnmortal. Hie death is possible, yot it 1e necassary. Socrates may be killed by a car ¢ possible In a waek, Socrates is killed by 2 car : becoms nodossary. In there moh a thing as a possible as opposed to necessary? ~ Aristotle will defend this, heres ‘Paragraph 21 "When the enbject, howevor, is individual ., * 3.4 "Ths, if it 1s true to say. . ‘Tho third paragraph seams to give us tho impression that all propositions (even of the future) are rue or fnlsae In the text, Aristotle uses fortune as the gems. Thore 1s ho contra- diction. In the Etaics, the gems takes the name "fortune", for our principal consideration is human zets. In Frysies, where our principal. considardtion 1s naval acto, the genus takes the name *chanee™, (fortuna Ti THe PIYSTOS + Casua lsasvs + In the Physics, wo are concerned with "easusts Fortuna — Hara, wo ary concerned with *Zortunal, IN THE BPHI@S : FORTUNA 7 casis ‘Tha connection in Saint Thomas to this passage is 1 Of. In Poet WTUMIRIAS Ariatotalis, ~ Gommshtaria by Sane!i Thomse, Book:-T, Lesson XIII, nos 8 and 9. (pps 53-59 da 1tOpuscule no. 101). Saint Thanas explains how Aristotle procedsa in this paragraph. If every affirmation or negation in future things bo true, then everything is nace essary. Saint Thome sives us two divistonst Ls = & DIVISION OF conrIuosNoYs a cams - Thore are threo kinds of oontingoneys ex elections — things depend upon chotoe. lex natura ~ hold only Zor the most part a pluriiue,uv These three Kinds of contingouoy: would be excluded if a proposition affirmative or negative, - something of the future were necessary. Seen I says "Zoday I shall give a looture” ~ tha tmth or falsehood of that, today, dogs not depend on the reality of the truth te-morrow, Tt is tho most probable today, It refers to-datorminats will. Tho proposition door not moan more than that. If it 4s true that "I shall sive a lecture to-morrow" thon = the contrary could not ba possible. . ‘hon a thing has a being in tho prosent, thon wa cay a thing is mo or not, When wo says a thing that is to be, 4t hag not its bedug yot. If wo gan say sour thing about it that is true now, then it is tras about sonothing it de now, waat it has now ia ita cause. So, it is trua in ite caso. If a thing do predetermined in ite cause tobe or not ta bey the, wa can have a proposition dotorninately true o false concerning the futures 2. = A DIVISTGI GF Cd A TH: 2 CAN BE PRISHNT IU-ITS CAUSES + a~ ex necessitate be ut habet inclinationom ee o- pure in potentda (which we can identify with ox olectione)+ A little oxplanation of the second division might helps sox nocossitatet it must hapyen and cannot faith. Of thess things we can say that they will be in the future, and the statement is tras. Eage, Socrates will die, ‘i we by way of inclinations The thing showld happen and probably will, bub nevertheless it my fail, c- pure in potentiat Hore it is ad utrumlibet - 1t could just as well com sdout ax not.coma about, It makes no differences Now, tho first of these foi wists, La Onettem, pas ele | leven, piudrohi yuk, Bin pian midephor . Sess ondpind ol mat,yp @ oar byt joes ; spuant Now, e ag bhi | | 5? an bo mala ‘kali PioaS 6%)> Thin bntnodlucca a. Lif. ane dla fe fuline Paapurler [ulm necessary, eortiaoe. chun”, e. tel Var eve Me Wleiek(P = Gla ce - yet laguoets: Hae ai of ove n a0 brit f Te 1 (oe. te WeceneahTE. 1g) wd ple DT a panciniben: n lpianbbel cotn, teh Ee plunilicd | in yinchas (oe ahioe faut, , hash LC. (ns): Mir alrencly tact : Hp | fi ny ate of fore fn ap i dacrrnany 0 naan ele; Thin proud siigrit «et | nee Pe ioe, eon eal). 7] aol pen + hil, Mpuine. 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