But, besides this, they must beware of the suggestions of kindred, servants, or even wives, that may work
				much in a vain-glorious mind. Your brother, say they, is
				the great man of action, whom the people honor and admire;
				but nobody comes near or regards you. Now a man that
				well understood himself would answer, I have indeed a
				brother that is a plausible man in the world, and the greatest part of his honor I have a right to. For Socrates said
				that he would rather have Darius for his friend than a
				Daric. But to a prudent and ingenious brother, it would
				be as great a satisfaction to see his brother an excellent
				orator, a person of great wealth or authority, as if he had
				been any or all these himself. And thus especially may
				that trouble and discontent, that arises from the great odds
				that are betwixt brethren, be mitigated. But there are
				other differences that happen amongst ill-constructed brothers
				
				 
				
				 in respect of their age. For, whilst the elder justly
				claim the privilege of pre-eminence and authority over the
				younger, they become troublesome and uneasy to them;
				and the younger, growing pert and refractory, begin to
				slight and contemn the elder. Hence it is that the younger,
				looking upon themselves as hated and curbed, decline and
				stomach their admonitions. The elder again, being fond
				of superiority, are jealous of their brothers’ advancement,
				as though it tended to lessen them. Therefore, as we judge
				of a kindness that it ought to be valued more by the party
				obliged than by him who bestows it, so, if the elder would
				be persuaded to set less by his seniority and the younger
				to esteem it more, there would be no supercilious slighting and contemptuous carriage betwixt them. But, seeing
				it is fitting the elder should take care of them, lead, and instruct them, and the younger respect, observe, and follow
				them; it is likewise convenient that the elder’s care should
				carry more of familiarity in it, and that he should act more
				by persuasion than command, being readier to express much
				satisfaction and to applaud his brother when he does well
				than to reprove and chastise him for his faults. Now the
				younger’s imitation should be free from such a thing as
				angry striving. For unprejudiced endeavors in following
				another speak the esteem of a friend and admirer, the
				other the envy of an antagonist. Whence it is that those
				who, out of love to virtue, desire to be like their brother
				are beloved; but those again who, out of a stomaching ambition, contend to be equal with them meet with answerable usage. But above all other respects due from the
				younger to the elder, that of observance is most commendable, and occasions the return of a strong affection and
				equal regard. Such was the obsequious behavior of Cato
				to his elder brother Caepio all along from their childhood,
				that, when they came to be men, he had so much overcome
				him with his humble and excellent disposition, and his
				
				 
				
				meek silence and attentive obedience had begot in him
				such a reverence towards him, that Caepio neither spake
				nor did any thing material without him. It is recorded
				that, when Caepio had sealed some writing of depositions,
				and his brother coming in was against it, he called for the
				writing and took off his seal, without so much as asking
				Cato why he did suspect the testimony. The reverence
				that Epicurus’s brothers showed him was likewise remarkable, and well merited by his good will and affectionate
				care for them. They were so especially influenced by him
				in the way of his philosophy, that. they began betimes to
				entertain a high opinion of his accomplishments, and to
				declare that there was never a wiser man heard of than
				Epicurus. If they erred, yet we may here observe the
				obliging behavior of Epicurus, and the return of their passionate respects to him. And amongst later philosophers,
				Apollonius the Peripatetic convinced him who said honor
				was incommunicable, by raising his younger brother Sotion
				to a higher degree of eminence than himself. Amongst
				all the good things I am bound to Fortune for, I have that
				of a kind and affectionate brother Timon, which cannot be
				unknown to any who have conversed with me, and especially those of my own family. There are yet other disturbances that brothers near
				the same age ought to be warned of; they are but small
				indeed at present, but they are frequent and leave a lasting grudge, such as makes them ready upon all occasions
				to fret and exasperate one another, and conclude at last in
				implacable hatred and malice. For, having once begun to
				fall out in their sports, and to differ about little things, like
				the feeding and fighting of cocks and other fowl, the exercises of children, the hunting of dogs, the racing of horses,
				it comes to pass that they have no government of themselves in greater matters, nor the power to restrain a proud
				and contentious humor. So the great men among the
				
				 
				
				Grecians in our time, disagreeing first about players
				and musicians, afterward about the bath in Aedepsus,
				and again about rooms of entertainment, from contending and opposing one another about places, and from
				cutting and turning water-courses, they were grown so
				fierce and mad against one another, that they were dispossessed of all their goods by a tyrant, reduced to extreme poverty, and put to very hard shifts. In a word, so
				miserably were they altered from themselves, that there
				was nothing of the same but their inveterate hatred remaining in them. Wherefore there is no small care to be
				taken by brothers in subduing their passions and preventing quarrels about small matters, yielding rather for
				peace’s sake, and taking greater pleasure in indulging than
				crossing and conquering one another’s humors. For the
				ancients accounted the Cadmean victory to be no other
				than that between the brothers at Thebes, esteeming that
				the worst and basest of victories. But you will say, Are
				there not some things wherein men of mild and quiet dis
				positions may have occasion to dissent from others? There
				are, doubtless; but then they must take care that the main
				difference be betwixt the things themselves, and that their
				passions be not too much concerned. But they must
				rather have a regard to justice, and as soon as they have
				referred the controversy to arbitrament, immediately discharge their thoughts of it, for fear too much ruminating
				leave a deep impression of it in the mind, and render it
				hard to be forgotten. The Pythagoreans were imitable
				for this, that, though no nearer related than by mere common discipline and education, if at any time in a passion
				they broke out into opprobrious language, before the sun
				set they gave one another their hands, and with them a discharge from all injuries, and so with a mutual salutation
				concluded friends. For as a fever attending an inflamed
				sore threatens no great danger to the body, but, if the
				
				 
				
				sore being healed the fever stays, it appears then to be a
				distemper and to have some deeper cause; so, when among
				brothers upon the ending of a difference all discord ceases
				betwixt them, it is an argument that the cause lay in the
				matter of difference only, but, if the discord survive the
				decision of the controversy, it is plain that the pretended
				matter served only for a false scar, drawn over on purpose
				to hide the cause of an incurable wound. It is worth the while at present to hear an account
				of a dispute between two foreign brothers, not concerning
				a little patch of land, nor a few servants or cattle, but no
				less than the kingdom of Persia. When Darius was dead,
				some were for Ariamenes’s succeeding to the crown as being eldest son; others were for Xerxes, who was born to
				Darius of Atossa, the daughter of Cyrus, in the time of his
				reign over Persia. Ariamenes therefore came from Media
				in no hostile posture, but very peaceably, to hear the matter determined. Xerxes being there used the majesty and
				power of a king. But when his brother was come, he laid
				down his crown and other royal ornaments, went and meeting greeted him. And sending him presents, he gave a
				charge to his servants to deliver them with these words:
				With these presents your brother Xerxes expresses the
				honor he has for you; and, if by the judgment and suffrage of the Persians I be declared king, I place you next
				to myself. Ariamenes replied: I accept your gifts, but
				presume the kingdom of Persia to be my right. Yet for
				all my younger brethren I shall have an honor, but for
				Xerxes in the first place. The day of determining who
				should reign being come, the Persians made Artabanus
				brother to Darius judge. Xerxes excepting against him,
				confiding most in the multitude, his mother Atossa reproved him, saying: Why, son, are you so shy of Artabanus,
				your uncle, and one of the best men amongst the Persians?
				And why should you dread the trial, where the worst you
				
				 
				
				can fear is to be next the throne, and to be called the king
				of Persia’s brother? Xerxes at length submitting, after
				some debate Artabanus adjudged the kingdom to Xerxes.
				Ariamenes presently started up, and went and showed obeisance to his brother, and taking him by the hand, placed
				him in the throne. And from that time, being placed himself by Xerxes next in the kingdom, he continued the same
				affection to him, insomuch that, for his brother’s honor engaging himself in the naval fight at Salamis, he was killed
				there. And this may serve for a clear and unquestionable
				instance of true kindness and greatness of mind. Antiochus’s restless ambition after a crown was as
					much to be condemned; but still we may admire this in
					him, that it did not totally extinguish natural affection and
					destroy the love of a brother. He went to war with his
					brother Seleucus for the kingdom, himself being the
					younger brother, and having the assistance of his mother.
					In the durance of which war Seleucus joins battle with
					the Galatians and is defeated; being not heard of for a
					time, he is supposed to be slain and his whole army to
					be slaughtered by the enemy. Antiochus, understanding
					it, put off his purple, went into mourning, caused his
					palace to be shut up, and retired to lament the death of
					his brother. But, within a short time after, hearing that
					his brother was safe and raising new forces, he went and
					offered sacrifices for joy, and commanded his subjects to
					do the like and to crown themselves with garlands. But
					the Athenians, though they made a ridiculous story about
					a falling out amongst the Deities, compensated for the absurdity pretty well in striking out the second day of their
					month Boedromion, because upon that day Neptune and
					Minerva were at variance. And why should not we cancel
					out of our memories, as an unhappy day and no more to be
					spoken of, that wherein we have differed with any of our
					family or relations? But rather, far be it from us that the
					
					 
					
					feuds of that day should bury the memory of all that
					happier time wherein we were educated and conversed
					together. For, except nature has bestowed those virtues
					of meekness and patience upon us in vain and to no purpose, we have certainly the greatest reason to exercise them
					towards our intimate friends and kindred. Now the acknowledgments of the offender and the begging pardon
					for the crime express a kind and amicable nature no less
					than the remitting of it. Wherefore it is not for us to
					slight the anger of those whom we have incensed through
					our folly, neither should they be so implacable as to refuse
					an humble submission; but rather, where we have done
					the wrong, we should endeavor to prevent a distaste by the
					earliest and humblest acknowledgments and impetrations
					of pardon, and where we have received any, to be as ready
					and free in the forgiving of it. Euclides, Socrates’s auditor, was famous in the schools for his mild return to his
					raving brother, whom he heard bellow out threats against
					him after this manner: Let me perish, if I be not revenged
					on you. He answered: And let me perish, if I do not prevail with you to desist from this passion, and to let us be as
					good friends as ever we were. This Euclides spake; but
					what king Eumenes did was an act of meekness seldom to
					be paralleled, and never yet outdone. For Perseus king
					of Macedon, being his great enemy, had engaged some
					persons to attempt the killing him. In order to which
					barbarous act they lay in wait for him at Delphi, and,
					when they perceived him going from the sea toward
					the Oracle, came behind him and set. upon him with
					great stones, wounding him in the head and neck, till
					reeling with his hurt he fell down and was supposed
					dead. The rumor of this action dispersed every way, and
					some friends and servants of his coming to Pergamus,
					who were the amazed spectators of the supposed murder, brought the news. Whereupon Attalus, Eumenes’s
					
					 
					
					eldest brother, a well-tempered man and one that had
					showed the greatest affection and respect to his brother,
					was proclaimed king, and not only assumed the crown, but
					married his deceased brother’s queen, Stratonica. But intelligence coming a while after that Eumenes was alive
					and coming home, he presently laid aside the crown, and
					putting on his usual habiliments, went with the rest of the
					guard to meet and attend him. Eumenes received him
					with the most affectionate embrace, and saluted the queen
					with honorable respect and much endearment. And not
					long after, at his death, he was so free from passion or
					jealousy against his brother, that he bequeathed to him
					both his crown and his queen. The return of Attalus to
					his brother’s kindness was ingenuous and very remarkable.
					For after his brother’s death he took no care to advance
					his own children, though he had many, but provided especially for the education of Eumenes’s son, and when he
					came to age, placed the crown upon his head, and saluted
					him with the title of king. But Cambyses, being disturbed
					only with a dream that his brother was like to reign over
					Asia, without any enquiry after farther evidence or ground
					for his jealousy, caused him to be put to death. Whereupon the succession went out of Cyrus’s family into the
					line of Darius, a prince who understood how to share the
					management of his affairs and even his regal authority not
					merely with his brothers, but also with his friends. Again, this rule is to be observed, that, whenever
				any difference happens betwixt brothers, during the time
				of strangeness especially they hold a correspondence with
				one another’s friends, but by all means avoid their enemies.
				The Cretans are herein very observable; who, being accustomed to frequent skirmishes and fights, nevertheless, as
				soon as they were attacked by a foreign enemy, were
				reconciled and went together. And that was it which
				they commonly called Syncretism. For there are some
				
				 
				
				who, like waters running among loose and chinky grounds,
				overthrow all familiarity and friendship; enemies to both
				parties, but especially bent upon the ruining of him whose
				weakness exposes him most to danger. For every sincere substantial friend joins in affection with one that
				approves himself such to him. And you shall observe, on
				the other hand, that the most inveterate and pernicious
				enemy contributes the poison of his ill-nature to heighten
				the passion of an angry brother. Therefore as the cat, in
				Aesop, out of pretended kindness asked the sick hen how
				she did, and she answered, The better if you were further
				off; after the same manner one would answer an incendiary that throws in words to breed discord, and to that
				end pries into things that are not to be spoken of, saying:
				I have no controversy with my brother nor he with me, if
				neither of us shall hearken to such sycophants as you are.
				I cannot understand why—seeing it is commonly held
				convenient for those who have tender eyes and a weak
				sight to shun those objects that are apt to make a strong
				reflection—the rule should not hold good in morals, and
				why those whom we would imagine sick of the trouble of
				fraternal quarrels and contentions should rather seem to
				take pleasure in them, and even seek the company of those
				who will only excite them the more and make all worse.
				How much more prudential a course would they take in
				avoiding the enemies of their offended brethren, and rather
				conversing with their relations and friends or even with
				their wives, and discovering their grievances to them
				frankly and with plainness of speech! But some are of
				that scrupulous opinion, that brothers walking together
				must not suffer a stone to lie in the way betwixt them, and
				are very much concerned if a dog happen to run betwixt
				them; and many such things, being looked upon as ominous, discompose and terrify them. Whereas none of
				them all any way tends to the breaking of friendship or
				
				 
				
				the causing of dissension; but they are not in the least
				aware that men of snarling dispositions, base detractors,
				and instigators of mischief, whom they improvidently admit into their society, are the things that do them the
				greatest hurt. Therefore (this discourse suggesting one thing after
				another) Theophrastus said well: If there ought to be all
				things common amongst friends, why should not the best
				of those things, their friends themselves, be communicated?
				And this is advice that cannot be too soon tendered to
				brethren, for their separate acquaintance and conversation
				conduce to the estranging them from one another. For
				those who affect divers friends will be apt to delight in
				them so much as to emulate them, and will therefore be
				easily drawn and persuaded by them; for friendships have
				their distinctive marks and manners, and there is no
				greater argument of a different genius and disposition
				than the choice of different friends. Wherefore neither
				the common table nor the common recreations nor any
				other sort of intimacy comprehends so much of amity betwixt brothers, as to be united in their interest and to
				have the same common friends and enemies; for ordinary
				friendship suffers neither calumnies nor clashings, but if
				there be any anger or discontent, honest and impartial
				friends make an end of it. For as tin unites and solders
				up broken brass, being put to the ends and attempered to
				the nature of the broken pieces; so it is the part of a
				friend betwixt two brothers, to suit and accommodate
				himself to the humors of both, that he may confirm and
				secure their friendship. But those of different and uncomplying tempers are like improper notes in music, that serve
				only to spoil the consort, and offend the ear with a harsh
				noise. It is a question therefore whether Hesiod was in
				the right or not when he said:
				
 	 Let not thy friend become thy brother’s peer. Hesiod, Works and Days , 707. 
 
 For one of an even behavior, that freely communicates
					himself between both, may by his interest in both contract
					a firm and happy tie and engagement of love between
					brothers. But Hesiod, it seems, spoke of those he suspected,—the greatest part and the worst sort of friends,—men of envious and selfish designs. He is wise who
					avoids such friends; and if in the mean time he divide his
					kindness equally between a true friend and a brother, let
					him do it with this reserve always, that the brother have
					the preference in magistracy and the management of public affairs, that he have the greater respect shown him in
					invitations and in contracting acquaintance with great
					persons, and in any thing that looks honorable and great
					in the eyes of the people, that the pre-eminence be given
					to Nature; for in these instances to prefer a friend does
					him not so much credit as that base and unworthy action
					of lessening and slighting a brother does the vilifying
					brother disgrace. But several have given their opinions
					in this thing. That of Menander is very well,
					
					 No one who loves will bear to be contemned. 
 This may remind brothers to preserve a tender regard to
					one another, and not to presume that Nature will overcome
					all their slights and disdain. A horse naturally loves a
					man, and a dog his master; but, if they are neglected in
					what is fitting and necessary for them, they will grow
					strange and unmanageable. The body, that is so intimately united to the soul, if the soul suspend a careful
					influence from it, will not be forward to assist it in its
					operations; it may rather spoil and cross them.