52. And hence it is that actions and passions in creatures are mutual; for God, comparing two simple substances, finds reasons in each which oblige him to accommodate the one to the other. Consequently that which is active in one view, is passive in another—active so far as what we clearly discern in it serves to account for that which takes place in another, and passive so far as the reason of that which passes in it is found in that which is clearly discerned in another. 53. Now, as in the ideas of God there is an infinity of possible worlds, and as only one can exist, there must be a sufficient reason for the choice of God, which determines him to one rather than another. 54. And this reason can be no other than fitness, derived from the different degrees of perfection which these worlds contain, each possible world having a claim to exist according to the measure of perfection which it enfolds. 55. And this is the cause of the existence of that Best, which the wisdom of God discerns, which his goodness chooses, and his power effects. 56. And this connection, or this accommodation of all created things to each, and of each to all, implies in each simple substance relations which express all the rest. Each, accordingly, is a living and perpetual mirror of the universe. 57. And as the same city viewed from different sides appears quite different, and is perspectively multiplied, so, in the infinite multitude of simple substances, there are given, as it were, so many different worlds which yet are only the perspectives of a single one, according to the different points of view of each Monad. 58. And this is the way to obtain the greatest possible variety with the greatest possible order—that is to say, the way to obtain the greatest possible perfection. 59. Thus this hypothesis (which I may venture to pronounce demonstrated) is the only one which properly exhibits the greatness of God. And this Mr. Boyle acknowledges, when in his dictionary (Art. Rorarius) he objects to it. He is even disposed to think that I attribute too much to God, that I ascribe to him impossibilities; but he can allege no reason for the impossibility of this universal harmony, by which each substance expresses exactly the perfections of all the rest through its relations with them.