De fraterno amore

Solon discoursing about the commonwealth approved of equality, as being that which would occasion no tumult or faction. But this opinion appeared too popular; for by this arithmetical method he would have set up democracy in the room of a far happier government, consisting with a more suitable (viz., a geometrical) proportion. But he that advises brethren in the dividing of an estate should give them Plato’s counsel to the citizens, that they would lay aside self-interest, or, if they cannot be persuaded to that, to be satisfied with an equal division. And this is the way to lay a good and lasting foundation of love and peace betwixt them. Besides that, he may have the advantage of naming eminent instances. Such was that of Pittacus, who, being asked of the Lydian king whether he had any estate, replied that he had twice as much as he wanted, his brother being dead. But since that not only in the affluence or want of riches he that has a less share is liable to hostility with him that has more, but generally, as Plato says, in all inequality there is inquietude and disturbance, and in the contrary a during confidence; so a disparity among brethren tends dangerously to discord. But for them to be equal in all respects, I grant, is impossible.

For what through the difference that nature made immediately betwixt them at the first, and what through the following contingencies of their lives, it comes to pass that they contract an envy and hatred against one another, and such abominable humors as render them the plagues not only of their private families but even of commonwealths. And this indeed is a disease which it were well to prevent, or to cure when it is engendered. I would persuade that brother therefore that excels his fellows in any accomplishments, in those very things to communicate and impart to them the utmost he can, that they may shine in his honor, and flourish with his interest. For instance, if he be a good orator, to endeavor to make that faculty theirs, accounting it never the less for being imparted. And care ought to be taken that all this kindness be not followed with a fastidious pride, but rather with such a becoming condescension and familiarity as may secure his worth from envy, and by his own equanimity and sweet disposition, as far as is possible, make up the inequality of their fortunes. Lucullus refused the honor of magistracy on purpose to give way to his younger brother, contentedly waiting for the expiration of his year. Pollux chose rather to be half a deity with his brother than a deity by himself, and therefore to debase himself into a share of mortality, that he might raise his brother as much above it. You then are a happy man, one would think, that can oblige your brother at a cheaper rate, illustrate him with the honor of your virtues, and make him great like yourself, without any damage or derogation. Thus Plato made his brothers famous by mentioning them in the choicest of his books,—Glauco and Adimantus in that concerning the Commonwealth, and Antipho his youngest brother in his Parmenides.