2. Πασης πραξεως και παντος εργου και λογου θεος εποπτης παρεστω και εφορος, (p. 24): _i.e._ “Of every action, and of every deed and word, God is present as the scrutator and inspector.” This is evidently derived from the following sentence of Demophilus, (Opusc. Mythol. p. 621): Εαν αει μνημονευης, οτι οπου αν ἦ η ψυχη σου, και το σωμα εργον αποτελει, θεος εφεστηκεν εφορος, εν πασαις σου ταις ευχαις και πραξεσιν, αιδεσθησῃ μεν του θεωρου το αληστον, εξεις δε τον θεον συνοικον, _i.e._ “If you always remember, that wherever your soul, or your body, performs any deed, God is present as an inspector, in all your prayers and actions, you will reverence the nature of an inspector, from whom nothing can be concealed, and will have God for a cohabitant.” What immediately follows in this paragraph is from Sextus, viz. και παντων ων πραττομεν αγαθων τον θεον αιτιον ηγωμεθα: _i.e._ “Of all the good that we do, we should consider God as the cause.” And Sextus says, p. 648. “Deus in bonis actibus hominibus dux est.” Porphyry adds: Των δε κακων αιτιοι ημεις εσμεν οι ελομενοι, θεος δε αναιτιος. And the latter part is evidently from Sextus, who says, p. 648, “Mali nullius autor est Deus.” Porphyry further adds: Οθεν και ευκταιον τα αξια θεου· και αιτωμεθα ἃ μη λαβοιμεν αν παρ’ ετερου· και ων ηγεμονες οι μετ’ αρετης πονοι, ταυτα ευχομεθα γενεσθαι μετα τους πονους: _i.e._ “Hence we should ask of God things which are worthy of him, and which we cannot receive from any other. The goods also, of which labours are the leaders, in conjunction with virtue, we should pray that we may obtain after the labours [are accomplished].” All this is from Sextus. For, in p. 648, he says: “Hæc posce à Deo, quæ dignum est præstare Deum. Ea pete à Deo, quæ accipere ab homine non potes. In quibus præcedere debet labor, hæc tibi opta evenire post laborem.” Only, in this last sentence, Ruffinus has omitted to add, after _labor_, the words _cum virtute_. What Porphyry says, almost immediately after this, is precisely the first of the Sentences of Demophilus, (Opusc. Mythol. p. 626), viz. Ἃ δε κτησαμενος ου καθεξεις, μη αιτου παρα θεου· δωρον γαρ θεου παν αναφαιρετον· ωστε ου δωσει ὃ μη καθεξεις: _i.e._ “Do not ask of God that which, when you have obtained, you cannot preserve. For every gift of God is incapable of being taken away; so that he will not give that which you cannot retain.” The sentence immediately following this is ascribed to Pythagoras, and is to be found in the Sentences of Stobæus, (edit. 1609, p. 65): viz. Ων δε του σωματος απαλλαγεισα ου δεηθησῃ, εκεινων καταφρονει· και ων αν απαλλαγεισα δεῃ, εις ταυτα συ ασκουμενη τον θεον παρεκαλει γενεσθαι συλληπτορα. In Stobæus, however, there is some difference, so as to render the sentence more complete. For immediately after καταφρονει, there is παντων; for δεηθησῃ there is δεησῃ; for δεῃ, δεησῃ; for τον θεον, τους θεους; for συ ασκουμενη, σοι ασκουμενῳ; and instead of γενεσθαι συλληπτορα, γενεσθαι σοι συλληπτορα.