This, therefore, translated, will be: “Despise all those things which, when liberated from the body, you will not want; and exercising yourself in those things, of which, when liberated from the body, you will be in want, invoke the Gods to become your helpers.” In pp. 27 and 28, Porphyry says, αιρετωτερου σοι οντος [χρηματα] εικη βαλειν ἢ λογον· και το ηττασθαι τ’ αληθη λεγοντα, ἢ νικᾳν απατωντα: _i.e._ “It should be more eligible to you carelessly to throw away riches than reason; and to be vanquished when speaking the truth, than to vanquish by deception.” And the latter part of this sentence is to be found in Sextus: for in p. 649 he says, “Melius est vinci vera dicentem, quam vincere, mentientem.” Almost immediately after Porphyry adds, Αδυνατον τον αυτον φιλοθεον τε ειναι και φιληδονον και φιλοσωματον· ο γαρ φιληδονος και φιλοσωματος παντως και φιλοχρηματος· ο δὲ φιλοχρηματος, εξ αναγκης αδικος· ο δε αδικος, και εις θεον και εις πατερας ανοσιος, και εις τους αλλους παρανομος· ωστε κᾳν εκατομβας θυῃ, και μυριοις αναθημασι νεως αγαλλῃ, ασεβης εστι και αθεος και τῃ προαιρεσει ιεροσυλος· διο και παντα φιλοσωματον ως αθεον και μιαρον εκτρεπεσθαι χρη. This sentence is the last of the Sentences of Demophilus, (Opusc. Mythol. p. 625); but in Porphyry it is in one part defective, and in another is fuller than in Demophilus. For in the first colon, φιλοχρηματον is wanting: in the second colon, after ο γαρ φιληδονος και φιλοσωματος, the words ο δε φιλοσωματος are wanting. And in Demophilus, instead of ο δε αδικος και εις θεον και εις πατερας ανοσιος, και εις τους αλλους παρανομος, there is nothing more than ο δε αδικος, εις μεν θεον ανοσιος, εις δε ανθρωπους παρανομος. In Demophilus also, after ωστε κᾳν εκατομβας θυῃ the words και μυριοις αναθημασι τους νεως αγαλλῃ, are wanting. And in Porphyry, after νεως αγαλλῃ, the words πολυ μαλλον ανοσιωτερος εστι, και, are wanting. This sentence therefore, thus amended, will be in English, “It is impossible for the same person to be a lover of God, a lover of pleasure, a lover of body, and a lover of riches. For a lover of pleasure is also a lover of body; but a lover of body is entirely a lover of riches; and a lover of riches is necessarily unjust. But he who is unjust 1s impious towards God and his parents, and lawless towards others. So that, though he should sacrifice hecatombs, and adorn temples with ten thousand gifts, he will be much more unholy, impious, atheistical, and sacrilegious in his deliberate choice. Hence it is necessary to avoid every lover of body, as one who is without God, and is defiled.”