=316.= Virtue, as a disposition of the soul[87], reflects all the aspects in which the soul itself is regarded. Since the principate is both wisdom and will, so virtue is wisdom, according to the paradox of Socrates and the Cynics[88]. Because virtue is wisdom, it can be taught[89]; in fact, it can only be acquired by teaching; and equally evil-doing can be cured by teaching[90]. But no less virtue is will. Cleanthes emphasized this aspect, and identified virtue both with the Socratic ‘strength of character’ and with the Stoic ‘tone[91].’ In so far as virtue is will, it is to be acquired by constant practice[92]. A true judgment is endangered by hasty assent; a healthy will by slackness of the soul’s sinews. In the Stoic system vigour and strength of mind is everywhere identified with the ‘true tone’ (εὐτονία)[93]; the possibility of overstrain is not considered. But in the development of the ideal we have two varying aspects of virtue presented to us. At one moment we see the man of action, engaged in the thick of the battle, sun-browned, dusty, horny-handed[94]; with this model before him we find Musonius objecting altogether to relaxation of moral tone as being equivalent to its loss[95]. At another moment we see the man of quiet conviction, who goes his way unmoved in the face of the howls of the mob or the threats of the tyrant[96]; he is distinguished by a mental calm[97] which no storms can shake. Any discrepancy between these views is finally reconciled by introducing a comparison between the soul and the body. The philosophers had at all times been greatly influenced by the theories and practice of the physicians; and they were proud to call themselves physicians of the soul.’ Chrysippus spent much time in comparing diseases of the soul to those of the body[98]. Equally there must be a healthy state of the soul corresponding to that of the body, in which all its parts are in harmony[99]. Hence in the Stoic prayer health of soul is asked for, side by side with health of body[100]; and Seneca bases a singularly complete statement of the Stoic conception of happiness upon a permanently healthy condition of the mind[101]. [Sidenote: Virtue lies in intention.]