17. If Reason thus from its essence produce opposed things, the
things it will produce will be so much the more opposed as they are
more separated from each other. The sense-world is less unitary than
its Reason, and consequently, it is more manifold, containing more
oppositions. Thus, in individuals, the love of life has greater force;
selfishness is more powerful in them; and often, by their avidity,
they destroy what they love, when they love what is perishable. The
love which each individual has for himself, makes him appropriate all
he can in his relations with the universe. Thus the good and evil are
led to do opposite things by the Art that governs the universe; just
as a choric ballet would be directed. One part is good, the other
poor; but the whole is good. It might be objected that in this case no
evil person will be left. Still, nothing hinders the existence of the
evil; only they will not be such as they would be taken by themselves.
Besides, this will be a motive of leniency in regard to them, unless
Reason should decide that this leniency be not deserved, thereby making
it impossible.[72]
FOUNDED ON THE PUN ON LOGOS, AS CHARACTER, ROLE AND REASON, THE EVILS
ARE SHOWN TO PLAY THEIR PART BADLY IN THE DRAMA OF LIFE.
Besides, if this world contain both bad and good people, and if the
latter play the greater part in the world, there will take place
that which is seen in dramas where the poet, at times, imposes his
ideas on the actors, and again at others relies on their ingenuity.
The obtaining of the first, second or third rank by an actor does
not depend on the poet. The poet only assigns to each the part he is
capable of filling, and assigns to him a suitable place. Likewise (in
the world), each one occupies his assigned place, and the bad man, as
well as the good one, has the place that suits him. Each one, according
to his nature and character, comes to occupy the place that suits him,
and that he had chosen, and then speaks and acts with piety if he be
good, and impiously, if he be evil. Before the beginning of the drama,
the actors already had their proper characters; they only developed
it. In dramas composed by men, it is the poet who assigns their parts
to the actors; and the latter are responsible only for the efficiency
or inefficiency of their acting; for they have nothing to do but
repeat the words of the poet. But in this drama (of life), of which
men imitate certain parts when their nature is poetic, it is the soul
that is the actor. This actor receives his part from the creator, as
stage-actors receive from the poet their masks, garments, their purple
robe, or their rags. Thus in the drama of the world it is not from
chance that the soul receives her part.
LIKE GOOD AND BAD ACTORS, SOULS ARE PUNISHED AND REWARDED BY THE
MANAGER.
Indeed, the fate of a soul conforms to her character, and, by going
through with her part properly, the soul fulfils her part in the drama
managed by universal Reason. The soul sings her part, that is, she
does that which is in her nature to do. If her voice and features be
beautiful, by themselves, they lend charm to the poem, as would be
natural. Otherwise they introduce a displeasing element, but which
does not alter the nature of the work.[73] The author of the drama
reprimands the bad actor as the latter may deserve it, and thus fulfils
the part of a good judge. He increases the dignity of the good actor,
and, if possible, invites him to play beautiful pieces, while he
relegates the bad actor to inferior pieces. Likewise, the soul which
takes part in the drama of which the world is the theatre, and which
has undertaken a part in it, brings with her a disposition to play well
or badly. At her arrival she is classed with the other actors, and
after having been allotted to all the various gifts of fortune without
any regard for her personality or activities, she is later punished or
rewarded. Such actors have something beyond usual actors; they appear
on a greater scene; the creator of the universe gives them some of his
power, and grants them the freedom to choose between a great number of
places. The punishments and rewards are so determined that the souls
themselves run to meet them, because each soul occupies a place in
conformity with her character, and is thus in harmony with the Reason
of the universe.[74]