lude that Cicero has striven, so far as the Latin
language allowed, to express the Stoic doctrine that, of the [Greek:
adiaphora], some have [Greek: axia] while others have [Greek: apaxia]. He
may fairly claim to have applied to his words the rule "_re intellecta in
verborum usu faciles esse debemus_" (_D.F._ III. 52). There is quite as
good ground for accusing Sextus and Stobaeus of misunderstanding the Stoics
as there is for accusing Cicero. There are difficulties connected with the
terms [Greek: hikane axia] and [Greek: hikane apaxia] which are not
satisfactorily treated in the ordinary sources of information; I regret
that my space forbids me to attempt the elucidation of them. The student
will find valuable aid in the notes of Madv. on the passages of the _D.F._
quoted in this note. _Non tam rebus quam vocabulis_: Cic. frequently
repeats this assertion of Antiochus, who, having stolen the clothes of the
Stoics, proceeded to prove that they had never properly belonged to the
Stoics at all. _Inter recte factum atque peccatum_: Stob. speaks II. 6, 6
of [Greek: ta metaxy aretes kai kakias]. (This does not contradict his
words a little earlier, II. 6, 5, [Greek: aretes de kai kakias ouden
metaxy], which have regard to divisions of men, not of actions. Diog.
Laert., however, VII. 127, distinctly contradicts Cic. and Stob., see R.
and P. 393.) _Recte factum_ = [Greek: katorthoma], _peccatum_ = [Greek:
hamartema], _officium_ = [Greek: kathekon] (cf. R. and P. 388--394, Zeller
238--248, 268--272). _Servata praetermissaque_: MSS. have _et_ before
_servata_, which all edd. since Lamb. eject. Where _et_ and _que_
correspond in Cic., the _que_ is always an afterthought, added in oblivion
of the _et_. With two nouns, adjectives, adverbs, or participles, this
oblivion is barely possible, but when the conjunctions go with separate
_clauses_ it is possible. Cf. 43 and _M.D.F._ V. 64.

Sec.38. _Sed quasdam virtutes_: see 20. This passage requires careful
construing: after _quasdam virtutes_ not the whole phrase _in ratione esse
dicerent_ must be repeated but _dicerent_ merely, since only the _virtutes
natura perfectae_, the [Greek: dianoetikai aretai] of Arist., could be said
to belong to the reason, while the _virtutes more perfectae_ are
Aristotle's [Greek: ethikai aretai]. Trans. "but spoke of certain
excellences as perfected by the reason, or (as the case might be) by
habit." _Ea genera virtutum_: both Plato and Arist. roughly div