10. But if men be evil only in spite of themselves, and involuntarily, it would be impossible to say that those who commit injustices, and those who suffer them are responsible (the former for their ferocity, and the latter for their cowardice.[56] To this we answer that if the wickedness of the former (as well as the cowardice of the latter) be, necessarily, produced by the course of the stars, or by the action of a principle of which it is only the effect, then it is explained by physical reasons. But if it be the very Reason of the universe that produces such things, how does it not thereby commit an injustice?
EVEN INVOLUNTARINESS DOES NOT AFFECT SPONTANEITY THAT IS RESPONSIBLE.
Unjust actions are involuntary only in this sense that one does not have the will to commit a fault; but this circumstance does not hinder the spontaneity of the action. However, when one acts spontaneously, one is responsible for the fault; one would avoid responsibility for the fault only if one were not the author of the action. To say that the wicked are such necessarily, does not mean that they undergo an external constraint, but that their character is constituted by wickedness. The influence of the course of the stars does not destroy our liberty, for, if every action in us were determined by the exterior influence of such agents, everything would go on as these agents desired it; consequently, men would not commit any actions contrary to the will of these agents. If the divinities alone were the authors of all our actions, there would be no impious persons; therefore, impiety is due to men. It is true that, once the cause is given, the effects will follow, if only the whole series of causes be given. But man himself is one of these causes; he therefore does good by his own nature, and he is a free cause.
EVEN THE SHADOWS ARE NECESSARY TO THE PERFECTION OF A PICTURE.
11. Is it true that all things are produced by necessity, and by the natural concatenation of causes and effects, and that, thus, they are as good as possible? No! It is the Reason which, governing the world, produces all things (in this sense that it contains all the "seminal reasons"), and which decrees that they shall be what they are. It is Reason that, in conformity with its rational nature, produces what are called evils, because it does not wish everything to be equally good. An artist would not cover the body of a pictured animal with eyes.[57] Likewise, Reason did not limit itself to the creation of divinities; it produced beneath them guardians, then men, then animals, not by envy (as Plato remarks[58]); but because its rational essence contains an intellectual variety (that is, contains the "seminal reasons" of all different beings). We resemble such men as know little of painting, and who would blame an artist for having put shadows in his picture; nevertheless, he has only properly disposed the contrasts of light. Likewise, well-regulated states are not composed of equal orders. Further, one would not condemn a tragedy, because it presents personages other than heroes, such as slaves or peasants who speak incorrectly.[78] To cut out these inferior personages, and all the parts in which they appear, would be to injure the beauty of the composition.[59]
IT IS REASONABLE FOR THE REASON TO ASSIGN SOULS TO DIFFERENT RANKS IN THE UNIVERSE.
12. Since it is the Reason (of the world) which produced all things by an alliance with matter, and by preserving its peculiar nature, which is to be composed of different parts, and to be determined by the principle from which it proceeds (that is, by Intelligence), the work produced by Reason under these conditions could not be improved in beauty. Indeed, the Reason (of the world) could not be composed of homogeneous and similar parts; it must, therefore, not be accused, because it is all things, and because all its parts differ from others. If it had introduced into the world things which it had not previously contained, as for instance, souls, and had forced them to enter into the order of the world without considering their nature, and if it had made many become degraded, Reason would certainly be to blame. Therefore, we must acknowledge that the souls are parts of Reason, and that Reason harmonizes them with the world without causing their degradation, assigning to each that station which is suitable to her.
DIVINE JUSTICE EXTENDS ALSO INTO PAST AND FUTURE.
13. There is a further consideration that should not be overlooked, namely: that if you desire to discover the exercise of the distributive Justice of the divinity, it is not sufficient to examine only the present; the past and future must also be considered. Those who, in a former life, were slave-owners, if they abused their power, will be enslaved; and this change would be useful to them. It impoverishes those who have badly used their wealth; for poverty is of service even to virtuous people. Likewise, those who kill will in their turn be killed; he who commits homicide acts unjustly, but he who is its victim suffers justly. Thus arises a harmony between the disposition of the man who is maltreated, and the disposition of him who maltreats him as he deserved. It is not by chance that a man becomes a slave, is made prisoner, or is dishonored. He (must himself) have committed the violence which he in turn undergoes. He who kills his mother will be killed by his son; he who has violated a woman will in turn become a woman in order to become the victim of a rape. Hence, the divine Word[80] called Adrastea.[60] The orderly system here mentioned really is "unescapeable," truly a justice and an admirable wisdom. From the things that we see in the universe we must conclude that the order which reigns in it is eternal, that it penetrates everywhere, even in the smallest thing; and that it reveals an admirable art not only in the divine things, but also in those that might be supposed to be beneath the notice of Providence, on account of their minuteness. Consequently, there is an admirable variety of art in the vilest animal. It extends even into plants, whose fruits and leaves are so distinguished by the beauty of form, whose flowers bloom with so much grace, which grow so easily, and which offer so much variety. These things were not produced once for all; they are continually produced with variety, because the stars in their courses do not always exert the same influence on things here below. What is transformed is not transformed and metamorphosed by chance, but according to the laws of beauty, and the rules of suitability observed by divine powers. Every divine Power acts according to its nature, that is, in conformity with its essence. Now its essence is to develop justice and beauty in its actualizations; for if justice and beauty did not exist here, they could not exist elsewhere.