38 NATURE AND LIFE. 
lished harmony among their essential activities. There is 
a perfect concord, in virtue of which every substance, fol- 
lowing its own laws, agrees with what all the others re- 
quire. Leibnitz believes this harmony to cover something 
besides mere relations of causality. He sees in the rela- 
tions of monads influences of the same kind as those the 
soul exerts over the body; he believes that they have an 
intuitive feeling one for the other, each having a kind of 
apperception of what is not itself. He believes that, hav- 
ing this reciprocal feeling, they exhibit a kind of irrita- 
bility, attended by more or less consciousness, in respect 
to their mutual qualities. He even judges that, while they 
receive the harmonious impression of the complete world 
in which they are factors, they reflect it in a certain way, 
and express its law. Every substance, he says, is percipi- 
ent and representative of the total world, according to its 
point of view and its impressions. A Persian poet had 
said before him, ‘‘ Cleave an atom, and you will find in it a 
sun.” In a word, monads, though each possessing in itself 
its peculiar principle of activity and direction, all act to- 
gether in an ordered concert of energy. But what bond 
unites them? Are those relations we observe among them 
only relations in our own reason? Do mutual necessary 
relations among them exist? How does unity rule in the 
world? This is the absolutely unknown in our science, and 
is one of the arguments urged by Leibnitz to prove the 
existence of God. God makes the bond, the communion, 
among substances. Moreover, these substances, logically 
connected, though each performing its distinct part, tend 
toward one final end. 
The law of continuity displays new, closer relations 
among monads, and fixes the place in the scale of their 
various conditions. Future characteristics are traced be- 
forehand, and the marks of the past are always preserved 
in every substance. Thus every event issues from those 
