For contact and participation, are indeed a communion of things conjoined, and a sympathy of participants with the natures they participate. But if it is at the same time the same with and different from that which is first, if indeed the sameness is indigent, and vanquished by the power which is contrary to it, _the one_ will no longer be the leader of the progression of beings, nor will every generative cause subsist prior to things of a secondary nature, in the order of the good. For _the one_ is not the cause of division, but of friendship. And _the good_ converts generated natures to their causes. But the conversion and friendship of things secondary to such as are primary is through similitude, but not through a dissimilar nature. If therefore _the one_ is the cause of the whole of things, and if _the good_ is in an exempt manner desirable to all things, it will every where give subsistence to the progeny of precedaneous causes, through similitude, in order that progression may be according to _the one_, and that the conversion of things which have proceeded may be to _the good_. For without similitude there will neither be the conversion of things to their proper principles, nor the generation of effects. Let this therefore be considered as a thing admitted in this place. But the second thing besides this, and which is demonstrated through this, is, that it is necessary every monad should produce a number coordinate to itself, nature indeed a natural, but soul a psychical, and intellect an intellectual number. For if every thing generative generates similars prior to dissimilars, as has been before demonstrated, every cause will certainly deliver its own form and peculiarity to its own progeny, and before it gives subsistence to far distant progressions, and things which are separated from its nature, it will produce things essentially near to it, and conjoined with it through similitude. Every monad therefore, gives subsistence to a multitude indeed, as generating that which is second to itself, and which divides the powers that presubsist occultly in itself. For those things which are uniformly and contractedly in the monad, present themselves to the view separately in the progeny of the monad. And this indeed the wholeness of nature manifests, since it contains in one the reasons, [i.e. productive principles] of all things both in the heavens and in the sublunary region; but distributes the powers of itself to the natures which are divided from it about bodies. For the nature of earth, of fire, and of the moon, possesses from the wholeness of nature its peculiarity and form, and energizes together with this wholeness, and contains its own allottment. This also the monad of the mathematical sciences and of numbers manifests. For this being all things primarily, and spermatically producing in itself the forms of numbers, distributes different powers to different externally proceeding numbers.