For if every progression is effected, while primary natures remain permanent, and is accomplished through similitude, similars being constituted prior to dissimilars,--if this be the case, that which is produced will in a certain respect abide in its producing cause. For that which entirely proceeds, will have nothing which is the same with the abiding cause, but will be perfectly separated from it, and will not have any thing common with and united to it. Hence it will abide in its cause, in the same manner as that also abides in itself. If, however, it abides, but does not proceed, it will in no respect differ from its cause, nor will it, while that abides, be generated something different from it. For if it is something different it is separated and apart from its cause. If, however, it is apart, but the cause abides, it will proceed from the cause, in order that while it abides, it may be separated from it. So far therefore, as that which is produced has something which is the same with the producing[225] cause, it abides in it; but so far as it is different, it proceeds from it. Being, however, similar, it is in a certain respect at once both the same and different. Hence, it abides, and at the same time proceeds, and it is neither of these without the other. PROPOSITION XXXI. Every thing which proceeds from a certain thing essentially, is converted to that from which it proceeds. * * * * * For if it should proceed indeed, but should not return to the cause of this progression, it would not aspire after its cause. For every thing which desires is converted to the object of its desire. Moreover, every thing aspires after good, and to each thing the attainment of it is through the proximate cause. Every thing, therefore, aspires after its cause. For well-being is derived to every thing from that through which its existence is derived. But appetite is first directed to that through which well-being is derived. And conversion is to that to which appetite is first directed. PROPOSITION XXXII. All conversion is effected through the similitude of the things converted to that to which they are converted. * * * * * For every thing which is converted, hastens to be conjoined with its cause,[226] and aspires after communion and colligation with it. But similitude binds all things together, just as dissimilitude separates and disjoins all things. If, therefore, conversion is a certain communion and contact, but all communion and all contact are through similitude,--if this be the case, all conversion will be effected through similitude. PROPOSITION XXXIII. Every thing which proceeds from a certain thing and is converted to it, has a circular energy. * * * * *