4. The learned reader will find the following passages in the Epistle of Porphyry, to be sentences of Demophilus, viz. Λογον γαρ θεου τοις υπο δοξης διεφθαρμενοις λεγειν, κ.τ.λ. usque ad ισον φερει, (p. 29). Ουχ η γλωττα του σοφου τιμιον παρα θεῳ, κ.τ.λ. usque ad μονος ειδως ευξασθαι, (p. 32). Ου χολωθεντες ουν οι θεοι βλαπτουσι, κ.τ.λ. usque ad θεῳ δε ουδεν αβουλητον, (p. 35). Ουτε δακρυα και ικετειαι θεον επιστρεφουσι, ουτε θυηπολια θεον τιμωσιν, ουτε αναθηματων πληθος κοσμουσι θεον, κ.τ.λ. usque ad ιεροσυλοις χορηγια, (p. 36). In which passage, however, there is a remarkable difference, as the learned reader will find, between the text of Porphyry and that of Demophilus. Εαν ουν αει μνημονευῃς, οτι οπου αν η ψυχη σου περιπατῃ, και το σωμα ενεργον (lege εργον,) αποτελῃ, κ.τ.λ. usque ad τον θεον συνοικον, (p. 37). Ο συνετος ανηρ και θεοφιλης, κ.τ.λ. usque ad σπουδαζεται πονησας, (p. 54). Γυμνος δε αποσταλεις [σοφος] κ.τ.λ. usque ad επηκοος ο θεος, (p. 54.) Χαλεπωτερον δουλευειν παθεσιν ἢ τυραννοις. And οσα γαρ παθη ψυχης, τοσουτοι και ωμοι δεσποται, (p. 57). And lastly, πολλῳ γαρ κρειττον τεθναναι ἢ δι’ ακρασιαν την ψυχην αμαυρωσαι, (p. 58). In all these passages, it will be found, by comparing them with Porphyry, that they occasionally differ from the text of Demophilus, yet not so as to alter the sense. I only add, that many of the Sentences of Demophilus will be found among those of Sextus. Nor is this at all wonderful, as it was usual with the Pythagoreans, from their exalted notions of friendship, to consider the work of one of them as the production of all. THE SELECT WORKS OF PORPHYRY. ON ABSTINENCE FROM ANIMAL FOOD. BOOK THE FIRST. 1. Hearing from some of our acquaintance, O Firmus[13], that you, having rejected a fleshless diet, have again returned to animal food, at first I did not credit the report, when I considered your temperance, and the reverence which you have been taught to pay to those ancient and pious men from whom we have received the precepts of philosophy. But when others who came after these confirmed this report, it appeared to me that it would be too rustic and remote from the rational method of persuasion to reprehend you, who neither, according to the proverb, flying from evil have found something better, nor according to Empedocles, having lamented your former life, have converted yourself to one that is more excellent. I have therefore thought it worthy of the friendship which subsists between us, and also adapted to those who have arranged their life conformably to truth, to disclose your errors through a confutation derived from an argumentative discussion.