since when a proposition is taken as to the present it will not be syllogism, since perhaps there is nothing to hinder "man" from being present some time or other with every thing moved, viz. if nothing else is moved, but what is moved is contingent to every "horse," yet "man" is contingent to no "horse." Moreover, let the first term be "animal," the middle, "that which is moved," and the last, "man;" the propositions will then be alike, but the conclusion necessary, and not contingent, for "man" is necessarily "an animal," so that it is evident that the universal must be taken simply and not deprived by time.
Again, let the proposition A B be universal negative, and let A be assumed to be present with no B, but let B contingently be present with every C; now from these positions A must necessarily happen to be present with no C, for let it not so happen, but let B be supposed to be present with C, as before; then A must necessarily be present with some B, for there is a syllogism in the third figure, but this is impossible, wherefore A can be contingent to no C, for the false and not the impossible being assumed, the impossible results. Now this syllogism is not of the contingent according to the definition, but of what is necessarily present with none, for this is a contradiction of the given hypothesis, because A was supposed necessarily present with some C, but the syllogism per impossibile is of an opposite contradiction. Besides, from the terms it appears clearly that there is no contingent conclusion, for let "crow" stand for A, "that which is intelligent" for B, and "man" for C; A is therefore present with no B, for nothing intelligent is a "crow;" but B is contingent to every C, since it happens to every "man" to be "intelligent," but A is necessarily present with no C, wherefore the conclusion is not contingent. But neither is the conclusion always necessary, for let A be "what is moved," B "science," and C "man," A will then be present with no B, but B is contingent to every C, and the conclusion
