De fraterno amore

Such is the advice, then, which one would give to the superior brother. The inferior brother, on the other hand, must reflect that his brother is not the only one who is richer or more learned or more famous than himself, but that he is frequently inferior to many others-ten thousand times ten thousand,

As many as enjoy the fruit of spacious earth[*](Simonides, Frag. 5, v. 17; cf. 470 d, supra, and the note.);

whether, then, he envies every man as he walks about, or whether, among the vast number of fortunate beings, the only one that distresses him is his nearest and dearest, he has left no room for any other man to surpass him in wretchedness. Just as Metellus,[*](Cf. Moralia, 202 a.) therefore, thought that Romans should be grateful to the gods because so great a man as Scipio was not born in any other city, so each one of us should pray that, if possible, he himself may succeed beyond all other men, yet if this cannot be, that his brother may have that superiority and influence so coveted by himself. But some are by nature so unfortunate in matters of right conduct that they exult in famous friends and are proud if they are on terms of hospitality with commanders and men of wealth, but consider that their brothers’ brilliance obscures their own; and that while they are elated by the narration of their fathers’ successes and their great-grandfathers’ high commands,[*](Or perhaps praetorships (so Wyttenbach).) matters from which they received no benefit and in which they had no share, yet they are depressed and dejected when their brothers inherit fortunes, are elected to office, or contract marriages with famous families. And yet they should by all means envy no one; if this is impossible, they should turn their malignancy outwards[*](Cf. Moralia, 91 f f.) and drain it off on those not of their blood, just as men do who divert sedition from the city by means of foreign wars:

1. Many Trojans have I and famous allies,
2. And many Achaeans have you[*](Homer, Il., vi. 227, 229: Plutarch points the quotation with envy and so does not retain the Homeric context, in which Diomedes indicates the other Greeks for Glaucus, and the other Trojans for himself, to kill. ) -

by nature suitable objects for envy and jealousy.

But a brother should not, like the pan of a balance, incline the opposite way and be himself lowered when his brother is raised on high; but just

as lesser numbers multiply greater and are multiplied by them, so should he give increase to his brother and at the same time be increased along with him by their common blessings. For it is not true of the fingers, either, that the one which writes and plays musical instruments is superior to the one which cannot, by either nature or attainment, do so, but in some manner or other they all contrive to move together and assist each other, having been made unequal, as though of set purpose, and all deriving their power to grasp from the position of the others opposite the thumb, the largest and strongest of them.

In this spirit Craterus,[*](Half-brother of Antigonus Gonatas (see F. Jacoby and Schoch, Pauly-Wissowa, RE, xi. col. 1617, 1621).) the brother of King Antigonus, and Perlatis, the brother of Cassander, assigned themselves to the management of their brothers’ military and domestic affairs; but men like Antiochus and Seleucus, and again Grypus and Cyzicenus,[*](Antiochus, VIII and IX respectively.) who had not learned to play parts secondary to their brothers, but yearned for the purple and the crown, infected themselves and each other with many horrors, and infected all Asia also.

But since envy and jealousy of those who surpass them in repute and honour are implanted by nature chiefly in men of ambitious character, to guard against these vices it is highly expedient that brothers should not seek to acquire honours or power in the same field, but in quite different fields. Wild beasts, to be sure, which depend for their food upon the same things, war against each other, and athletes who direct their efforts toward one and the same contest are rivals; whereas boxers are friendly to pancratiasts and long-distance runners are well disposed toward wrestlers, and they mutually assist and

cheer for each other. This, in fact, is the reason why, of the two sons of Tyndareüs, Polydeuces won his victories in boxing and Castor in running. And Homer did well to represent Teucer as renowned in archery, while his brother was foremost among the heavy-armed:

And he covered Teucer with gleaming shield.[*](Ajax and Teucer: Il., viii. 272.)

So, of those engaged in the service of the state, generals do not at all envy popular leaders; nor, among those occupied with the art of speaking, do barristers envy teachers of rhetoric; nor, among physicians, do dieticians envy surgeons; but they even call each other into consultation and commend one another. For brothers to seek eminence and repute from the same art or faculty is precisely the same as for both to fall in love with one woman and each seek to outstrip the other in her esteem. Those, indeed, who travel different roads afford each other no help, but those who follow different modes of life both strive to avoid envy and are of greater service to each other, as were Demosthenes and Chares,[*](Cf. Comp. of Demosthenes and Cicero, iii. (887 c); Life of Phocion, vii. (744 f).) and again Aeschines and Eubulus, Hypereides and Leosthenes, of whom the former in each pair harangued the people and drew up laws, the latter commanded armies and translated words into action. Therefore those who cannot, by their very nature, share without envy their brothers’ reputation and influence, should divert as far as possible from those of their brothers their own desires and ambitions, so that by their successes they may give pleasure to each other instead of pain.[*](With the substance of chapters 13-15 Cicero’s remarks on inequality in friendship (Laelius, 19-20, 69-73) may be compared.)