The divine attributes form the next topic we must consider. Here Ibn Daud offers little or nothing that is essentially new. He admits neither essential nor accidental attributes, for either would bring plurality and composition in the nature of God. The only attributes he admits are negative and relative. When we speak of God as cause we do not place any special entity in his essence, but merely indicate the dependence of things upon him. The truest attributes are the negative, such as that he is not body, that his existence is not dependent upon another, and so on; the only difficulty being that negative attributes, though removing many doubts, do not give us any positive information. All the anthropomorphic attributes in the Bible endowing God with human functions like sleeping and waking, or ascribing to him human limbs, eyes, ears, hands, feet, etc., must be understood metaphorically. For the Bible itself warns us against corporealizing God, "Take ye therefore good heed unto yourselves; for ye saw no manner of form on the day that the Lord spake unto you in Horeb" (Deut. 4, 15). When the Bible speaks of God's anger and favor, the meaning is that good deeds bring man near to God and cause happiness which is known as paradise ("Gan Eden"), and bad deeds remove far away from God and lead to misfortune, called Gehenna. It is like the apparent motion of the trees and the mountains to the traveller, when in reality it is he that is moving. So here God is said to approach and depart, to be angry with and favor, when in reality it is man who by his deeds comes near to God or departs far from him. When we assign many attributes to God we do not mean that there is any multiplicity in his nature. This cannot be. It is like the case of a man whose eyes are not properly co-ordinated. He sees double when there is only one. So we too suffer from intellectual squinting, when we seem to see many attributes in the one God. The most common and most important attributes are the following eight: One, existent, true, eternal, living, knowing, willing, able. It can be easily shown (and Ibn Daud does proceed to show, though we shall not follow him in his details) that all these are at bottom negative. Unity means that there is nothing like him and that he is indivisible. Eternal means he is not subject to change or motion. True means he will never cease existing and that his existence does not come from another, and so on with the rest.