For from the same tricks with words, originate all those kingdoms, and commands, and riches, and universal dominion which you say belong to the wise man. You say besides, that he alone is handsome, he alone is free, he alone is a citizen; and that everything which is the contrary of all these things belongs to the foolish man, who is also insane, as you assert they call these assertions παράδοξα; we may call them marvellous. And yet what marvel is there in them when you come nearer to them? I will just examine the matter with you, and see what meaning you affix to each word; there shall be no dispute between us. You say that all offences are equal. I will not speak to you now, as I spoke on the same subject when I was defending Lucius Murena, whom you prosecuted; then I was addressing an unphilosophical audience; something too was to be directed to the bystanders in court; at present, we must proceed more precisely. In what way can all offences be called equal? Because nothing is more honourable than what is honourable; nothing more base than what is base. Go on a little further, for there is a great dispute as to this point; let us examine those arguments, which are especially your own, why all offences are equal. As, says he, in many lyres, if not one of them is so well in tune as to be able to preserve the harmony, all are equally out of tune; so because offences differ from what is right, they will differ equally; therefore they are equal: now here we are being mocked with an ambiguous expression. For it equally happens to all the lyres to be out of tune, but not to them all to be equally out of tune. Therefore, that comparison does not help you at all. For it would not follow if we were to say that every avarice is equally avarice, that therefore every case of avarice was equal. Here is another simile which is no simile; for as, says he, a pilot blunders equally if he wrecks a ship loaded with straw, as if he wrecks one loaded with gold; so, too, he sins equally who beats his parent, with him who beats a slave unjustly. This is not seeing that it has no connexion with the art of the pilot what cargo the ship carries: and therefore that it makes no difference with respect to his steering well or ill, whether his freight is straw or gold. But it can and ought to be understood what the difference is between a parent and a slave; therefore it makes no difference with respect to navigation, but a great deal with respect to duty, what the description of thing may be which is affected by the blunder. And if, in navigation, a ship has been wrecked through carelessness, the offence then becomes more serious if gold is lost, than if it is only straw. For in all arts we insist upon the exercise of what is called common prudence; which all men who have the management of any business entrusted to them are bound to possess. And so even in this instance offences are not equal.