THE ancient statues of Castor and Pollux are called by the Spartans Docana; and they are two pieces of wood one over against the other joined with two other cross ends, and the community and undividedness of this consecrated representation seems to resemble the fraternal love of these two Gods. In like manner do I devote this discourse of Brotherly Love to you, Nigrinus and Quintus, as a gift in common betwixt you both, who well deserve it. For as to the things it advises to, you will, while you already practise them, seem rather to give your testimonies to them than to be exhorted by them. And the satisfaction you have from well-doing will give the more firm durance to your judgment, when you shall find yourselves approved by wise and judicious spectators. Aristarchus the father of Theodectes said indeed once, by way of flout of the Sophists, that formerly there were scarce seven Sophists to be found, but that in his time there could hardly be found so many who were not Sophists. But I see brotherly love is as scarce in our days as brotherly hatred was in ancient times, the instances of which have been publicly exposed in tragedies and public shows for their strangeness. But all in our times, when they have fortuned to have good brothers, do no less admire them than the famed Molionidae, that are supposed to have been born with their bodies joined with each other. And to enjoy in common their fathers’ wealth, friends, and slaves is looked upon as incredible and prodigious, as if one soul should make use of the hands, feet, and eyes of two bodies.

And Nature hath given us very near examples of the use of brothers, by contriving most of the necessary parts of our bodies double, as it were, brothers and twins,—as hands, feet, eyes, ears, nostrils,—thereby telling us that all these were thus distinguished for mutual benefit and assistance, and not for variance and discord. And when she parted the very hands into many and unequal fingers, she made them thereby the most curious and artificial of all our members; insomuch that the ancient philosopher Anaxagoras assigned the hands for the reason of all human knowledge and discretion. But the contrary to this seems the truth. For it is not man’s having hands that makes him the wisest animal, but his being naturally reasonable and capable of art was the reason why such organs were conferred upon him. And this also is most manifest to every one, that the reason why Nature out of one seed and source formed two, three, and more breth ren was not for difference and opposition, but that their being apart might render them the more capable of assisting one another. For those that were treble-bodied and hundred-handed, if any such there were, while they had all their members joined to each other, could do nothing without them or apart, as brothers can who can live together and travel, undertake public employments and practise husbandry, by one another’s help, if they preserve but that principle of benevolence and concord that Nature hath bestowed upon them. But if they do not, they will not at all differ in my opinion from feet that trip up one another, and fingers that are unnaturally writhen and distorted by one another. Yea, rather, as things moist and dry, cold and hot, partake of one nature in the same body, and by their consent and agreement engender the best and most pleasant temperament and harmony,—without which (they say) there is neither satisfaction nor benefit in either riches or kingship itself, which renders man equal to Gods,—but if excess and discord befall them, they miserably ruinate and confound the animal; so, where there is an unanimous accordance amongst brothers, the family thrives and flourishes, and friends and acquaintance, like a well furnished choir, in all their actions, words, and thoughts maintain a delightful harmony. But jarring feuds advance the worst of men,

such as a vile ill-tongued slave at home, an insinuating parasite abroad, or some other envious person. For as diseases in bodies nauseating their ordinary diet incline the appetite to every improper and noxious thing; so calumny freely entertained against relations, and through prejudging credulity enhanced into suspicion, occasions an adopting the pernicious acquaintance of such as are ready enough to crowd into the room of their betters.

The Arcadian prophet in Herodotus was forced to supply the loss of one of his feet with an artificial one made of wood. But he who in a difference throws off his brother, and out of places of common resort takes a stranger for his comrade, seems to do no less than wilfully to mangle off a part of himself, attempting to repair the barbarous breach by the unnatural application of an extraneous member. For the ordinary inclinations and desires of men, being after some sort of society or other, sufficiently admonish them to set the highest value upon relations, to pay them all becoming respects, and to have a tender regard for their persons, nothing being more irksome to nature than to live in that destitution and solitude that denies them the happiness of a friend and the privilege of communication. Well therefore was that of Menander: ’Tis not o’ th’ store of sprightly wine, Nor plenty of delicious meats,

I remember, when I was at Rome, I undertook an umpirage between two brothers. The one pretended to the study of philosophy, but (as it appeared by the event) with as little reason as to the relation of a brother. For, when I advised him that now was the time for him to show his philosophy, in the prudent managery and government of himself, whilst he was to treat with so dear a relation as a brother, and such a one especially as wanted those advantages of knowledge and education that he had; Your counsel, replied my philosopher, may do well with some illiterate novice or other; but, for my part, I see no such great matter in that which you so gravely allege, our being the issue of the same parents. True, I answered, you declare evidently enough that you make no account of your affinity. But, by your favor, Mr. Philosopher, all of your profession that I ever was acquainted with, whatever their private opinions were, affirm both in their prose and poetry that, next to the Gods and the laws, her conservators and guardians, Nature had assigned to parents the highest honor and veneration. And there is nothing that men can perform more grateful to the Gods, than freely and constantly to pay their utmost acknowledgments and thanks to their parents, and those from whom they received their nurture and education; as, on the other hand, there is no greater argument of a profane and impious spirit than a contemptuous and surly behavior towards them. We are therefore enjoined to take heed of doing any one wrong. But he that demeans not himself with that exactness before his parents that all his actions may afford them a pleasure and satisfaction, though he give them no other distaste, is sure to undergo a very hard censure. Now what can more effectually express the gratitude of children to their parents, or what actions or dispositions in their children can be more delightful and rejoicing, than firm love and amity amongst them?

And this may be understood by lesser instances. For, if parents will be displeased when an old servant that has been favored by them shall be reproached and flouted at by the children, or if the plants and the fields wherein they took pleasure be neglected, if the forgetting a dog or a beloved horse fret their humorsome age (that is very apt to be jealous of the love and obedience of their children), if, lastly, when they disaffect and despise those recreations that are pleasing to the eye and ear, or those juvenile exercises and games which they themselves formerly delighted in,—if at any of all these things the parents will be angry and offended,—how will they endure such discord as inflames their children with mutual malice and hatred, fills their mouths with opprobrious and execrating language, and works them into such an inveteracy that the contrary and spiteful method of their actions declares a drift and design of ruining one another? If, I say, those smaller matters provoke their anger, how will all the rest be resented? Who can resolve me? But, on the other hand, where the love of brothers is such that they make up that distance Nature has placed them at (in respect of their different bodies) by united affections, insomuch that their studies and recreations, their earnest and their jest, keep true time and agree exactly together, such a pleasing consort amongst their children proves a nursing melody to the decayed parents to preserve, and maintain their quiet and peace in their old (though tender) age. For never was any father so intent upon oratory, ambitious of honor, or craving after riches, as fond of his children. Wherefore neither is it so great a satisfaction to hear them speak well, find them grow wealthy, or see them honored with the power of magistracy, as to be endeared to each other in mutual affection. Wherefore it is reported of Apollonis of Cyzicum, mother of King Eumenes and three other sons, Attalus, Philetaerus, and Athenaeus, that she always accounted herself happy and gave the Gods thanks, not so much for wealth or empire, as because she saw her three sons guarding the eldest, and him reigning securely among his armed brothers. And on the contrary, Artaxerxes, understanding that his son Ochus had laid a plot against his brothers, died with sorrow at the surprise. For the quarrels of brothers are pernicious, saith Euripides, but most of all to the parents themselves. For he that hates and plagues his brother can hardly forbear blaming the father who begot and the mother who bare him.