=313.= Because virtue is one thing and not many, it makes a man’s life one consistent whole, and stands in sharp contrast to the changing and undecided ways of the crowd. Virtue is therefore frequently defined as consistency in life[61], an even steady course of action[62], self-consistency[63], a principle in agreement with its applications[64]. The opposite of virtue is the unending restlessness and indecision of the man in the crowd[65]. Accordingly we are told that the earliest Stoics thought it a sufficient definition of wisdom or virtue that it was something simple[66]; and similarly Zeno said that the end of life was ‘to live consistently[67].’ To this short definition the words ‘with nature’ were soon added[68], whereby the distinctiveness of the original definition was diminished: for all the philosophical schools are agreed that the right life must be guided by nature (φύσει), not by convention (θέσει). From the time of Chrysippus the relation of right living to nature was further analyzed. Chrysippus defined the ‘nature’ referred to as ‘universal and human nature[69],’ thereby further approximating to the teaching of rival schools; but on the other hand he gave this new and more characteristic explanation ‘to live virtuously is to live according to scientific knowledge of the phenomena of nature, doing nothing which the Universal Law forbids, which is the Right Reason which pervades all things, and is the same as Zeus, the Lord of the ordering of this world[70].’ Diogenes of Babylon introduced the words ‘to take a reasonable course in choosing or refusing things in accordance with nature[71].’ Antipater’s definition is ‘to live with preference for what is natural, and aversion to what is against nature[72],’ thus throwing the stress on the doctrine of the ‘things of high degree[73].’ Panaetius made a distinct step forward when he admitted the claims of universal nature to be supreme, but (subject to them) held that each man should follow the pointings of his individual nature[74]; this teaching however comes rather near to naming a twofold end. Cicero follows Panaetius in his _de Officiis_[75], but in the _de Finibus_ adheres more closely to Chrysippus[76], and Seneca agrees with him in laying stress on the need of scientific knowledge of natural events[77]. In the main therefore ‘life according to nature’ means to the Stoics life in accordance with the general movement of the universe, to which the particular strivings of the individual must be subordinated. [Sidenote: Obedience to God.]