De fraterno amore

Only after the erring brother has been defended in this manner should the other turn to him and rebuke him somewhat sharply, pointing out with all frankness his errors of commission and of omission. For one should neither give free rein to brothers, nor, again, should one trample on them when they are at fault (for the latter is the act of one who gloats over the sinner, the former that of one who aids and abets him), but should apply his admonition as one who cares for his brother and grieves with him. Otherwise he who has been the most zealous advocate before his parents becomes before the brother himself the most vehement of accusers. But if a brother is guiltless when he is accused, though it is right to be subservient to parents in everything else and to endure all their wrath and displeasure, yet pleas and justifications offered to parents on behalf of a brother who is being undeservedly criticized or punished are honourable and not reprehensible; nor must one be afraid that the words of Sophocles[*](Antigone, 742.) will be addressed to him:

1. Most shameless son, who with his father dare
2. To litigate,

when one is speaking with all frankness on behalf of a brother who seems to be receiving unfair treatment. For to the parents themselves, when they are proved wrong, such a litigation makes defeat sweeter than victory.

After the father is dead, however, even more

than before it is right for the brother to cling fast to his brother’s goodwill, immediately sharing his affection for the dead in tears and grief, rejecting the insinuations of servants and the calumnies of comrades who range themselves on the other side, and believing all the tales about the brotherly love of the Dioscuri and in particular the one which relates that Polydeuces[*](Pherecydes: cf. Jacoby, Frag. d. gr. Historiker, i. p. 101.) killed with a blow of his fist a man who whispered to him something against his brother.[*](Cited by Stobaeus, vol. iv. p. 659 ed. Hense (cf. also p. 675).) And when they seek to divide their father’s goods, they should not first declare war on each other, as the majority do, and then, shouting

Hearken, Alala, daughter of War,[*](Pindar, Frag. 78; cf. Moralia, 349 c, with the note.)

go out to meet each other ready armed, but they must by all means be on their guard against that day of the division, knowing that for some brothers it is the beginning of implacable enmity and strife, but for others the beginning of friendship and concord. Let them preferably assemble alone by themselves; otherwise, let there be present some common friend as a witness equally friendly to both, and then by the lots of Justice, as Plato[*](Critias, 109 b.) says, let them, as they give and take what is suitable to each and preferred by each, be of the opinion that it is the care and administration of the estate that is being distributed, but that its use and ownership is left unassigned and undistributed for them all in common. But those who have outbidden their brothers by their shrewd calculations and then drag away from each other nurses and slave-boys, who have been brought up with their brothers and are their familiar companions, when they go away have got the better of their brothers by the value of a slave, but have lost the greatest and most valuable part of their inheritance, a brother’s friendship and confidence.

And some we know who, even with no thought of gain, but merely from the love of contention, deal with their father’s goods with no more decency than they would with spoils taken from an enemy. Of this number were Charicles and Antiochus the Opuntians, who would not part until they had split in two a silver cup and torn apart a cloak,[*](Compare the Judgement of Solomon.) as though driven on by some imprecation from a tragedy to

Divide with whetted sword their heritage.[*](Adapted from Euripides, Phoenissae, 68: the curse of Oedipus on his sons, exemplified by the speech of Eteocles cited in 481 a, supra; and cf. Aeschylus, Septem, 789.)

Some even relate to outsiders boastfully how by knavery and craftiness and jugglery of accounts they have got the better of their brothers in the apportionment, when they ought rather to rejoice and to pride themselves on having surpassed their brothers in fairness and generosity and compliance. It is worth our while to illustrate this point by citing the case of Athenodorus, and indeed all my countrymen still speak of him. For he had an elder brother named Xenon, who, as administrator of Athenodorus’s estate, squandered a large part of his substance; at last Xenon raped a woman, was condemned in court, and lost the entire estate, made confiscate to the imperial treasury. But Athenodorus, although he was then still a beardless lad, yet when his portion of the money was restored to him, he did not neglect his brother, but put down all the money before them both and apportioned it; and even though he was being treated very unfairly in the division, he did not express indignation or change his mind, but calmly and cheerfully endured his brother’s folly, which had become notorious throughout Greece.