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.
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.