The principal point developed by Leibniz is the richness of content which, according to him, is to be found in each 'simple substance'. Its simplicity is more like the infinitely rich simplicity of the divine Being, than like the simplicity of the atom of Epicurus, with which Bayle had chosen to compare it. It contains a condensation in confused idea of the whole universe: and its essence is from the first defined by the part it is to play in the total harmony. As to the musical score ('tablature of notes') which the individual soul plays from, in order to perform its ordained part in the universal harmony, this 'score' is to be found in the confused or implicit ideas at any moment present, from which an omniscient observer could always deduce what is to happen next. To the objection 'But the created soul is not an omniscient observer, and if it cannot read the score, the score is useless to it',[47] Leibniz replies by affirming that much spontaneous action arises from subjective and yet unperceived reasons, as we are all perfectly aware, once we attend to the relevant facts. All he claims to be doing is to generalize 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.'