tendency to aspirate even native Latin words see Boscher in Curtius' _Studien_ II. 1, p. 145. In the case of _pulcher_ the false derivation from πολυχροος may have aided the corruption. Similarly in modern times J.C. Scaliger derived it from πολυ χειρ (Curtius' _Grundz_ ed. 3, p. 8) For _valetudinem viris pulchritudinem_, cf. the ‛υγιεια ισχυς καλλος of Stob. _Eth_. II. 6, 7, and _T.D._ V. 22. _Sensus integros_ ευαισθησια in Stob., cf. also _D.F._ V. 36 (_in sensibus est sua cuiusque virtus_). _Celeritatem_: so ποδωκεια in Stob., _bene currere_ in Aug. XIX. 3. _Claritatem in voce_: cf. _De Off._ I. 133. _Impressionem_: al. _expressionem_. For the former cf. _De Or._ III. 185, which will show the meaning to be the distinct marking of each sound; for the latter _De Or._ III. 41, which will disprove Klotz's remark "_imprimit lingua voces, non exprimit_." See also _De Off._ I. 133. One old ed. has _pressionem_, which, though not itself Ciceronian, recalls _presse loqui_, and _N.D._ II. 149. Pliny, _Panegyric_, c. 64, has _expressit explanavitque verba_; he and Quintilian often so use _exprimere_. §20. _Ingeniis_: rejected by many (so Halm), but cf. _T.D._ III. 2, and _animis_ below and in _N.D._ II. 58. _In naturam et mores_: for _in ea quae natura et moribus fiunt_. A similar inaccuracy of expression is found in II. 42. The division is practically Aristotle's, who severs αρεται into διανοητικαι and ηθικαι (_Nic. Eth._ I. c. 13, _Magna Mor._ I. c. 5). In _D.F._ V. 38 the διανοητικαι are called _non voluntariae_, the ηθικαι _voluntariae_. _Celeritatem ad discendum et memoriam_: cf. the ευμαθεια, μνημη of Arist. (who adds αγχινοια σοφια φρονησις), and the _docilitas, memoria_ of _D.F._ V. 36. _Quasi consuetudinem_: the _quasi_ marks a translation from the Greek, as frequently, here probably of εθισμος (_Nic. Eth._ II. c. 1). _Partim ratione formabant_: the relation which reason bears to virtue is set forth in _Nic. Eth._ VI. c. 2. _In quibus_: i.e. _in moribus_. All the late schools held that ethics formed the sole ultimate aim of philosophy. _Erat_: note the change from _oratio obliqua_ to _recta_, and cf. the opposite change in II. 40. _Progressio_: this, like the whole of the sentence in which it stands, is intensely Stoic. For the Stoic προκορη, προκοπτειν εις αρετην, cf. _M.D.F._ IV. 64, 66, R. and P. 392, sq., Zeller, _Stoics_ 258, 276. The phrases are sometimes said to be Peripatetic, if so, they must belong only to the late Stoicised Peripateticism of which we find so much in Stobaeus. _Perfectio naturae_: cf. esp. _De Leg._ I. 25. More Stoic still is the definition of virtue as the perfection of the _reason_, cf. II. 26, _D.F._ IV. 35, V. 38, and Madvig's note on _D.F._ II. 88. Faber quotes Galen _De Decr. Hipp. et Plat._ c. 5, ‛η αρετη τελειοτης εστι της ‛εκαστου φυσεος. _Una res optima_: the supremacy of virtue is also asserted by Varro in Aug. XIX. 3, cf. also _D.F._ V. 36, 38.