393.) _Recte factum_ = κατορθωμα, _peccatum_ = ‛αμαρτημα, _officium_ = καθηκον (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. §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 διανοητικαι αρεται of Arist., could be said to belong to the reason, while the _virtutes more perfectae_ are Aristotle's ηθικαι αρεται. 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 divided the nature of man into two parts, the intellectual and the emotional, the former being made to govern, the latter to obey (cf. _T.D._ II. 47, and Arist. το μεν ‛ως λογον εχον, το δε επιπειθες λογωι); Zeno however asserted the nature of man to be one and indivisible and to consist solely of Reason, to which he gave the name ‛ηγεμονικον (Zeller 203 sq.). Virtue also became for him one and indivisible (Zeller 248, _D.F._ III. _passim_). When the ‛ηγεμονικον was in a perfect state, there was virtue, when it became disordered there was vice or emotion. The battle between virtue and vice therefore did not resemble a war between two separate powers, as in Plato and Aristotle, but a civil war carried on in one and the same country. _Virtutis usum_: cf. the description of Aristotle's _finis_ in _D.F._ II. 19. _Ipsum habitum_: the mere possession. So Plato, _Theaetet._ 197 B, uses the word ‛εξις, a use which must be clearly distinguished from the later sense found in the _Ethics_ of Arist. In this sense virtue is _not_ a ‛εξις, according to the Stoics, but a διαθεσις (Stob. II. 6, 5, Diog. VII. 89; yet Diog. sometimes speaks of virtue loosely as a ‛εξις, VII. 92, 93; cf. Zeller 249, with footnotes). _Nec virtutem cuiquam adesse ... uteretur_: cf. Stob. II. 6, 6 δυο γενη των ανθρωπων ειναι το μεν των σπουδαιων, το δε των φαυλων, και το μεν των σπουδαιων δια παντος του βιου χρησθαι ταις αρεταις, το δε των φαυλων ταις κακιαις. _Perturbationem_: I am surprised that Halm after the fine note of Wesenberg, printed on p. 324 of the same volume in which Halm's text of the _Acad._ appears, should read the plural _perturbationes_, a conj. of Walker. _Perturbationem_ means emotion in the abstract; _perturbationes_ below, particular emotions. There is exactly the same transition in _T.D._ III. 23, 24, IV. 59, 65, V. 43, while _perturbatio_ is used, in the same sense as here, in at least five other passages of the _T.D._, i.e.