And from the same principle as a starting-point it will also be clearly shown that the foolish man is a slave; for as the laws which prevail with respect to music do not give those who are ignorant of it a right of speaking about it in terms of equality with those who are well versed in it; nor do the laws respecting grammar give those ignorant of that knowledge a right of speaking about it on terms of equality with those who are well skilled in it; nor, in short, does the law with respect to any art confer such a right on those who are ignorant of it towards those who are learned in it; so also


 


 the law which relates to the establishing proper principles of life does not give those who are strangers to any such true principles a right of speaking freely on such topics to those who have studied and learnt them. But to all free men, perfect equality of speech on all subjects is given by the law; and some virtuous men are free; and of the proper principles of life, the foolish are utterly ignorant, but the wise are most profoundly versed in them: therefore it is not the case that ever any foolish or wicked men are free, but they are all slaves.


 And Zeno, as much as any one else, being under the influence of virtue, ventures boldly to assert that the wicked have not a right to any equality of speech towards the virtuous; for he says, "Shall not the wicked man suffer if he contradicts the virtuous man?" Therefore the wicked man has not a right to freedom of speech as respects the virtuous man. I know that many persons will rail at this assertion as one which is dictated rather by self-conceit than by real wisdom. But if, after they have desisted from mocking and ridiculing it, they will condescend to investigate the matter and to examine clearly into what is really said, then, recognising and admiring its perfect truth, they will become aware that there is nothing for which a man will suffer more than for disregarding the words of a wise man. For loss of money, and the brand of dishonour, and banishment, and insults by means of beating, and all other things of that sort, injure a man but little, or rather not at all, when compared with acts of wickedness and the things which are the results of acts of wickedness. But it happens that the generality of men, not being able to perceive the injuries of the soul by reason of the mutilated state of their reason, are grieved only at external calamities, being wholly deprived of the faculty of judging correctly, which is the only one by which they can comprehend the injury received by the intellect.