Nova enim dicebat:  an admission not often made by Cic., who usually contends, with Antiochus, that Zeno merely renamed old doctrines (cf. 43). Sensum:  so Stob., I. 41, 25 applies the term [Greek:  aisthesis] to the [Greek:  phantasia]. Scientiam:  the word [Greek:  episteme] is used in two ways by the Stoics, (1) to denote a number of coordinated or systematised perceptions ([Greek:  katalepseis] or [Greek:  kataleptikai phantasiai]) sometimes also called [Greek:  techne] (cf.  Sext. Pyrrh.  Hyp. III. 188 [Greek:  technen de einai systema ek katalepseon syngegymnasmenon]); (2) to denote a single perception, which use is copied by Cic. and may be seen in several passages quoted by Zeller 80. Ut convelli ratione non posset:  here is a trace of later Stoicism.  To Zeno all [Greek:  kataleptikai phantasiai] were [Greek:  asphaleis, ametaptotoi hypo logou].  Later Stoics, however, allowed that some of them were not impervious to logical tests; see Sext. Adv.  Math. VII. 253, qu.  Zeller 88.  Thus every [Greek:  kataleptike phantasia], instead of carrying with it its own evidence, had to pass through the fire of sceptical criticism before it could be believed.  This was, as Zeller remarks, equivalent to giving up all that was valuable in the Stoic theory. Inscientiam:  ex qua exsisteret:  I know nothing like this in the Stoic texts; [Greek:  amathia] is very seldom talked of there. Opinio:  [Greek:  doxa], see Zeller and cf. Ac. II. 52, T.D. II. 52, IV. 15, 26.

Sec.42. Inter scientiam:  so Sextus Adv.  Math. VII. 151 speaks of [Greek:  epistemen kai doxan kai ten en methopiai touton katalepsin]. Soli:  Halm, I know not why, suspects this and Christ gives solum ei. Non quod omnia:  the meaning is that the reason must generalize on separate sensations and combine them before we can know thoroughly any one thing.  This will appear if the whole sentence be read uno haustu; Zeller p. 78 seems to take the same view, but I have not come across anything exactly like this in the Greek. Quasi:  this points out normam as a trans. of some Gk. word, [Greek:  kriterion] perhaps, or [Greek:  gnomon] or [Greek:  kanon]. Notiones rerum:  Stoic [Greek:  ennoiai]; Zeller 81—­84, R. and P. 367, 368. Quodque natura:  the omission of eam is strange; Faber supplies it. Imprimerentur:  the terms [Greek:  enapesphragismene, enapomemagmene, entetypomene] occur constantly, but generally in relation to [Greek:  phantasiai], not to [Greek:  ennoiai]. Non principia solum:  there seems to be a ref. to those [Greek:  archai tes apodeixeos] of Arist. which, induced from experience and incapable of proof, are the bases of all proof. (See Grote’s Essay on the Origin of Knowledge, first printed in Bain’s Mental and Moral Science, now re-published in Grote’s Aristotle.) Zeno’s [Greek:  ennoiai] were all this and more. Reperiuntur: