The mutual wrongs of human beings may however very easily all be caused
by the desire of the Good (as had been thought by Democritus[37]).
But, having strayed because of their inability to reach Him, they
turned against each other. They are punished for it by the degradation
these evil actions introduced within their souls, and, after death,
they are driven into a lower place, for none can escape the Order
established by the Law of the universe (or, the law of Adrastea[38]).
Order does not, as some would think, exist because of disorder, nor
law on account of lawlessness; in general, it is not the better that
exists on account of the worse. On the contrary, disorder exists only
on account of order, lawlessness on account of law, irrationality on
account of reason, because order, law and reason, such as they are here
below, are only imitations (or, borrowings). It is not that the better
produced the worse, but that the things which need participation in the
better are hindered therefrom, either by their nature, by accident,
or by some other obstacle (as Chrysippus thought that evils happen
by consequence or concomitance). Indeed, that which succeeds only in
acquiring a borrowed order, may easily fail to achieve it, either
because of some fault inherent in its own nature, or by some foreign
obstacle. Things hinder each other unintentionally, by following
different goals. Animals whose actions are free incline sometimes
towards good, sometimes towards evil (as the two horses in Plato's
Phaedrus).[39] Doubtless, they do not begin by inclining towards evil;
but as soon as there is the least deviation at the origin, the further
the advance in the wrong road, the greater and more serious does the
divergence become. Besides, the soul is united to a body, and from
this union necessarily arises appetite. When something impresses us at
first sight, or unexpectedly, and if we do not immediately repress the
motion which is produced within us, we allow ourselves to be carried
away by the object towards which our inclination drew us. But the
punishment follows the fault, and it is not unjust that the soul that
has contracted some particular nature should undergo the consequences
of her disposition (by passing into a body which conforms thereto).
Happiness need not be expected for those who have done nothing to
deserve it. The good alone obtain it; and that is why the divinities
enjoy it.