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]
THE SOUL MUST FIT HERSELF TO HER SPECIAL PART IN THE GREAT SCHEME.
Every individual, therefore, occupies, according to justice, the place he deserves, just as each string of the lyre is fixed to the place assigned to it by the nature of the sounds it is to render. In the universe everything is good and beautiful if every being occupy the place he deserves, if, for instance, he utter discordant sounds when in darkness and Tartarus; for such sounds fit that place. If the universe is to be beautiful, the individual must not behave "like a stone" in it; he must contribute to the unity of the universal harmony by uttering the sound suitable to him (as thought Epictetus[75]). The sound that the individual utters is the life he leads, a life which is inferior in greatness, goodness and power (to that of the universe). The shepherd's pipe utters several sounds, and the weakest of them, nevertheless, contributes to the total Harmony, because this harmony is composed of unequal sounds whose totality constitutes a perfect harmony. Likewise, universal Reason though one, contains unequal parts. Consequently, the universe contains different places, some better, and some worse, and their inequality corresponds to the inequality of the soul. Indeed, as both places and souls are different, the souls that are different find the places that are unequal, like the unequal parts of the pipe, or any other musical instrument. They inhabit different places, and each utters sounds proper to the place where they are, and to the universe. Thus what is bad for the individual may be good for the totality; what is against nature in the individual agrees with the nature in the whole. A sound that is feeble does not change the harmony of the universe, as—to use another example—one bad citizen does not change the nature of a well-regulated city; for often there is need of such a man in a city; he therefore fits it well.
UNIVERSAL REASON TRIES TO PATCH UP "GAGS" BY UNDISCIPLINED ACTORS.
18. The difference that exists between souls in respect to vice and virtue has several causes; among others, the inequality that exists between souls from the very beginning. This inequality conforms to the essence of universal Reason, of which they are unequal parts, because they differ from each other. We must indeed remember that souls have three ranks (the intellectual, rational, and sense lives), and that the same soul does not always exercise the same faculties. But, to explain our meaning, let us return to our former illustration. Let us imagine actors who utter words not written by the poet; as if the drama were incomplete, they themselves supply what is lacking, and fill omissions made by the poet. They seem less like actors than like parts of the poet, who foresaw what they were to say, so as to reattach the remainder so far as it was in his power.[76] In the universe, indeed, all things that are the consequences and results of bad deeds are produced by reasons, and conform to the universal Reason. Thus, from an illicit union, or from a rape, may be born natural children that may become very distinguished men; likewise, from cities destroyed by perverse individuals, may rise other flourishing cities.