rmed_ matter. _Qualitas_ is here wrongly
used for _quale_; it ought to be used of Force only, not of the product of
Force and Matter, cf. 28. The Greeks themselves sometimes confuse [Greek:
poiotes] and [Greek: poion], the confusion is aided by the ambiguity of the
phrase [Greek: to poion] in Greek, which may either denote the [Greek: tode
ti] as [Greek: poion], or the Force which makes it [Greek: poion], hence
Arist. calls one of his categories [Greek: to poion] and [Greek: poiotes]
indifferently For the Stoic view of [Greek: poiotes], see Zeller, 96--103,
with footnotes.

Sec.25. _Bene facis_: _passim_ in comedy, whence Cic. takes it; cf. _D.F._
III. 16, a passage in other respects exceedingly like this. _Rhetoricam_:
Huelsemann conj. _ethicam_, which however is _not_ Latin. The words have no
philosophical significance here, but are simply specimens of words once
foreign, now naturalised. _D.F._ III. 5 is very similar. Cic.'s words make
it clear that these nouns ought to be treated as Latin first declension
nouns; the MSS. often give, however, a Gk. accus. in _en_. _Non est vulgi
verbum_: it first appears in _Theaet._ 182 A, where it is called [Greek:
allokoton onoma]. _Nova ... facienda_: = _imponenda_ in _D.F._ III. 5.
_Suis utuntur_: so _D.F._ III. 4. _Transferenda_: _transferre_ = [Greek:
metapherein], which is technically used as early as Isocrates. See Cic. on
metaphor, _De Or._ III. 153 sq., where _necessitas_ is assigned as one
cause of it (159) just as here; cf. also _De Or._ III. 149. _Saecula_: the
spelling _secula_ is wrong; Corss. I. 325, 377. The diphthong bars the old
derivations from _secare_, and _sequi_. _Quanto id magis_: Cic. is
exceedingly fond of separating _tam quam ita tantus quantus_, etc., from
the words with which they are syntactically connected, by just one small
word, e.g. _Lael._ 53 _quam id recte_, _Acad._ II. 125 _tam sit mirabilis_,
II. 68 _tam in praecipitem_; also _D.F._ III. 5 _quanto id nobis magis est
concedendum qui ea nunc primum audemus attingere_.

Sec.26. _Non modo rerum sed verborum_: cf. 9. _Igitur_ picks up the broken
thread of the exposition; so 35, and frequently. _Principes ... ex his
ortae_: the Greek terms are [Greek: hapla] and [Greek: syntheta], see
Arist. _De Coelo_, I. 2 (R. and P. 294). The distinction puzzled Plutarch
(quoted in R. and P. 382). It was both Aristotelian and Stoic. The Stoics
(Zeller, 187 sq.) followed partly Heraclitus, and cast aside many
refin