one infinite, immovable, which is substance, _ens_, there is multitude, number; and number, as "mode" of the _ens_, differentiates thing from thing; it does not therefore make the _ens_ to be more than one, but to be of many modes, forms, and figures. Hence "leaving the logicians to their vain imaginings," we find that all that makes difference and number is pure accident, pure figure, pure "complexion"; every creation of whatsoever sort it may be is an _alteration_, the substance remaining always the same, for there is only One Being, divine, immortal.[284] [Sidenote: Beauty, harmony, permanence of nature.] Thus all things are in the universe, the universe in all things; we in it, it in us; and so all concurs in a perfect unity. Therefore, cries Bruno, we need not be troubled in spirit, nor be afraid; for this unity is one, stable, and always abides; this one is eternal; every aspect, every face, every other thing, is vanity, is as nought; all that is outside of this One is nought. These philosophers have found the wisdom that they love, who have found this unity. Wisdom, truth, unity, are the same. All difference in bodies, difference of formation, complexion, figure, colour, or other property, is nothing but a varying aspect of one and the same substance,--an aspect that changes, moves, passes away, of one immovable, abiding, and eternal being, in which are all forms, figures, members, but indistinct and "agglomerated," just as in the seed, or germ, the arm is not distinct from the head, the sinew from the bone, and the distinction or "disglomeration" does not produce another and new substance, but only realises in act and fulfilment certain qualities of the substance, already present. The coincidence of Bruno's doctrine with some of Spinoza's principal positions is striking, although their terms are different. The indeterminate all-comprising unity of Bruno is that which was afterwards called by Spinoza substance; its two aspects, material and spiritual--substances with Bruno,--are attributes in Spinoza, and finally, the innumerable finite and passing modes with both are mere accidents, and therefore do not determine any change in the one reality itself. In a subsequent chapter other more detailed resemblances will be pointed out in their bearing on the history of Spinoza's development. [Sidenote: _Coincidence of Contraries._] [Sidenote: "Signs."]