For if it alone abided, it would in no respect differ from its cause, being without separation and distinction from it. For progression is accompanied with separation. But if it alone proceeded, it would be unconjoined and deprived of sympathy with its cause, having no communication with it whatever. And if it were alone converted, how can that which has not its essence from the cause, be essentially converted to that which is foreign to its nature? But if it should abide and proceed, but should not be converted, how will there be a natural desire to every thing of well-being, and of good, and an excitation to its generating cause? And if it should proceed and be converted, but should not abide, how being separated from its cause will it hasten to be conjoined with it? For it was unconjoined prior to its departure; since if it had been conjoined, it would entirely have abided in it. But if it should abide and be converted, but should not proceed, how can that which is not[227] separated be able to revert to its cause? For every thing which is converted resembles that which is resolved into the nature from which it is essentially divided. It is necessary however, either that it should abide alone, or be converted alone, or alone proceed, or that the extremes should be bound to each other, or that the medium should be conjoined with each of the extremes, or that all should be conjoined. Hence it remains that every thing must abide in its cause, proceed from, and be converted to it. PROPOSITION XXXVI. Of all things which are multiplied according to progression, the first are more perfect than the second, the second than those posterior to them, and after the same manner successively. * * * * * For if progressions separate productions from their causes, and there are diminutions of things secondary with respect to such as are first, it follows that first natures in proceeding, are more conjoined with their causes, being [as it were,] germinations from them. But second natures are more remote from their causes, and in a similar manner such as are successive. Things however, which are nearer and more allied to their causes, are more perfect. For causes are more perfect than things caused. But things which are more remote are more imperfect, being dissimilar to their causes. PROPOSITION XXXVII. Of all things which subsist according to conversion, the first are more imperfect than the second, and the second than those that follow; but the last are the most perfect. * * * * *