this observation. All events whatsoever arise from the 'interpretation of
the score' by monads, but very little of this 'interpretation' is in the
least conscious.

Leibniz passes from the remarks about his own doctrine under the article
'Rorarius' to other articles of Bayle's dictionary, and touches the
question of the origin of evil, and other matters which receive their
fuller treatment in the _Theodicy_.

In the same year Leibniz wrote a very friendly letter to Bayle himself,
offering further explanations of disputed points. He concluded it with a
paragraph of some personal interest, comparing himself the
historian-philosopher with Bayle the philosophic lexicographer, and
revealing by the way his attitude to philosophy, science and history:

'We have good reason to admire, Sir, the way in which your striking
reflexions on the deepest questions of philosophy remain unhindered by your
boundless researches into matters of fact. I too am not always able to
excuse myself from discussions of the sort, and have even been obliged to
descend to questions of genealogy, which would be still more trifling, were
it not that the interests of States frequently depend upon them. I have
worked much on the history of Germany in so far as it bears upon these
countries, a study which has furnished me with some observations belonging
to general history. So I have learnt not to neglect the knowledge of sheer
facts. But if the choice were open to me, I should prefer natural history
to political, and the customs and laws God has established in nature, to
what is observed among mankind.'

Leibniz now conceived the idea of putting together all the passages in
Bayle's works which interested him, and writing a systematic answer to