Since the universe also is intellectual, an animal, and a God, so far indeed, as it is intellectual, it becomes known to itself; but so far as it is a God, it is friendly to itself. For union is more perfect than knowledge. If therefore, the universe is known to itself, it is intellectual; for that which is primarily known to itself is intellect. And if it is friendly to itself, it is united. But that which is united is deified; for _the one_ which is in intellect is a God. Again therefore, you have virtue, a knowledge of, and a friendship with itself, in the world; the first of these proceeding into it from soul; the second from intellect; and the third from deity. Hence Plato very properly adds, that on account of these things, the world was generated by the demiurgus a blessed God; for the presence of soul, the participation of intellect, and the reception of union, render the universe a God. And the blessed God which he now mentions is the God “who at a certain time would exist,” animated, endued with intellect, and united. Union however is present with it according to the bond of analogy; but much more from the one soul and the one intellect which it participates. For through these, greater bonds, and a more excellent union proceeded into the universe. And still beyond these unions, divine friendship, and the supply of good, contain and connect the whole world. For the bond which proceeds from intellect and soul is strong, as Orpheus also says; but the union of the golden chain [i.e. of the deific series] is still greater, and is the cause of greater good to all things. Moreover, felicity must likewise be assumed in a way adapted to the universe. For since it is suspended from the paternal intellect and the whole fabrication of things, and since it lives conformably to these causes, it is consequently happy (ευδαιμων)[199] from them. For the demiurgus also is denominated a dæmon by Plato in the Politicus, and a great dæmon by Orpheus when he says, One the great dæmon and the lord of all.[200]