De fraterno amore

It is worth our while to inquire into a dispute of brothers who were not Greeks, which arose, not about a little patch of land, nor over slaves or flocks, but about the empire of Persia. For when Darius died, some thought it right that Ariamenes should be king, being the eldest of his children; but others chose

Xerxes,[*](Cf. Moralia, 173 b-c; Justin, ii. 10; the account in Herodotus, vii. 2-3, has scarcely anything in common with this story.) as being the child of Atossa, the daughter of Cyrus, and born to Darius after he had come to the throne. Now Ariamenes carne down from the country of the Medes in no hostile manner, but quietly, as though to a court of justice; and Xerxes was present and performing the functions of a king. But when his brother came, putting aside the diadem and pressing down the crest of his tiara, which reigning kings wear erect,[*](Cf. Moralia, 340 c.) he went to meet Ariamenes and embraced him, and, sending gifts, he bade the bearers say, With these your brother Xerxes honours you now; but if he shall be proclaimed king by judgement and vote of the Persians, he grants to you the right of being second after himself. And Ariamenes said, I accept the gifts, yet I believe the kingdom of the Persians to be mine by right. But I shall guard for my brothers their honour after my own, and for Xerxes as the first of my brothers. And when the day of judgement came, the Persians appointed as judge Artabanus, the brother of Darius; but Xerxes sought to evade their decision that the judgement should be made by Artabanus, since he put his faith in the people. But Atossa, his mother, chided him: Why, my son, do you try to evade Artabanus, who is your uncle and the best of the Persians? Why do you so fear this contest in which even the second place is honourable-to be adjudged brother to the king of Persia? Xerxes was therefore persuaded and when the pleas were made, Artabanus declared that the kingdom belonged by right to Xerxes; and Ariamenes at once leapt up and did obeisance to his brother and taking him by the hand set him upon the kingly throne. From that time forth Ariamenes was highest in honour with Xerxes and showed himself of such loyalty toward the king that he fell in the seafight at Salamis performing deeds of valour for his brother’s glory.[*](Cf. Life of Themistocles, xiv. (119 d-e).) Let this, then, be set forth as a pure and blameless model of goodwill and highmindedness.

But Antiochus[*](Cf. Moralia, 184 a.) might be condemned because of his lust for dominion, yet admired because his love for his brother was not altogether extinguished thereby For he went to war against Seleucus[*](Cf. 508 d, infra.) for the kingdom, though he was the younger brother and had the aid of his mother. But when the war was at its height, Seleucus joined battle with the Galatians and was defeated; he disappeared and was thought to be dead, since practically all his army had been cut to pieces by the barbarians. So when Antiochus learned this, he laid aside his purple and put on a dark robe, and, shutting the gates of the palace, went into mourning for his brother. But a little later, when he heard that his brother was safe and was again collecting another army, he came forth and sacrificed to the gods, and made proclamation to the cities over which he ruled that they should sacrifice and wear garlands of rejoicing.

The Athenians,[*](Cf. Moralia, 740 f - 741 b (Quaest. Symp., ix. 6, which is unfortunately fragmentary); Frazer’s note on Apollodorus, iii. 14. 1 (L.C.L., vol. ii. pp. 78 f.).) though they absurdly invented the tale of the strife of the gods, yet inserted in it no slight correction of its absurdity, for they always omit[*](That is, in Meton’s scheme the day regularly became an ἡμέρα ἐξαιρέσιμος to make the lunar year agree with the solar.) the second day of Boedromion, thinking that on that day occurred Poseidon’s quarrel with Athena.

What, then, prevents us also from treating the day on which we have quarrelled with any of our family or relatives as one to be consigned to oblivion, and counting it one of the unlucky days, instead of forgetting because of one day the many good days in which we grew up and lived together? For either it is in vain and to no avail that Nature has given us gentleness and forbearance, the child of restraint, or we should make the utmost use of these virtues in our relations with our family and relatives. And our asking and receiving forgiveness for our own errors reveals goodwill and affection quite as much as granting it to others when they err. For this reason we should neither overlook the anger of others, nor be stubborn with them when they ask forgiveness, but, on the contrary, should try to forestall their anger, when we ourselves are time and again at fault, by begging forgiveness, and again, when we have been wronged, in our turn should forestall their request for forgiveness by granting it before being asked.

Eucleides,[*](Cf. 462 c, supra; paraphrased by Stobaeus, vol. iv. p. 659 ed. Hense; Hierocles, apud Stob., vol. iv. p. 662. See also Sternbach on Gnomologicum Vaticanum, 278 (Wiener Stud., x. p. 237).) the Socratic, is famous in the schools because, when he heard an inconsiderate and brutal speech from his brother who said, May I be damned if I don’t get even with you, he replied, And so will I, if I don’t persuade you to stop your anger and love me as you used to do.

But in the case of King Eumenes[*](Eumenes II of Pergamum; and cf. Moralia, 184 b, 480 c, supra.) it was not a mere word, but a deed, which revealed a gentleness that no one could surpass. For Perseus, the king of Macedonia, who was his enemy, procured men to kill him. These men set an ambush near Delphi, observing that he was coming on foot from the sea to the

temple of the god. They carne behind him and hurled great stones down upon his head and neck; these made him dizzy and he fell down and was thought to be dead. A report of his death spread far and wide, and some of his friends and servants Carne back to Pergamum, and were thought to bring their report as actual eye-witnesses of the calamity. Attalus, therefore, the eldest of the king’s brothers, an honourable man and more loyal to Eumenes than any of the others,[*](The other brothers are mentioned by name in 480 c, supra.) not only took the crown and was proclaimed king, but also married his brother’s wife, Strato nice, and had intercourse with her. But when the news carne that Eumenes was alive, and he himself was approaching, Attalus laid aside the crown, took his spears, as had been his custom before, and went with the other guardsmen to meet the king. And Eumenes not only cordially clasped his hand, but also embraced the queen, showing her honour and friendliness; and living a considerable time after his return, without giving a hint of blame or suspicion, he died, leaving to Attalus both his kingdom and his wife. And what did Attalus? When Eumenes was dead, he was unwilling to acknowledge as his own[*](By the ceremony in which the father raises the child in his arms to acknowledge its legitimacy. Probably Attalus did not actually disown his children, but merely made it clear that he did not regard them as heirs to the throne.) any of the children his wife had borne him, though they were many, but brought up and educated his brother’s son[*](Stratonice had been childless for over sixteen years; she now became pregnant and, in due course, bore a son, whom Eumenes, according to Polybius, xxx. 2, had not acknowledge at least five years later; but subsequently he succeeded his legal uncle, Attalus II, as Attalus III. See W. S. Ferguson, Class. Phil., i. 233 ff. Cf. also Livy, xlii. 15 and Pauly-Wissowa, RE, xi., col. 1099.) and in his own life-time placed the crown upon his head and saluted him as king.

But Cambyses,[*](Cf. Herodotus, iii. 30.) frightened by a dream into the

belief that his brother would be king of Asia, killed him without waiting for any evidence or proof. For this reason, when Cambyses died, the throne passed from the line of Cyrus and the kingship was gained by the family of Darius, a man who knew how to give, not only to brothers, but also to friends, participation in affairs of state and in power.

Then this further matter must be borne in mind and guarded against when differences arise among brothers: we must be careful especially at such times to associate familiarly with our brothers’ friends, but avoid and shun all intimacy with their enemies, imitating in this point, at least., the practice of Cretans, who, though they often quarrelled with and warred against each other, made up their differences and united when outside enemies attacked; and this it was which they called syncretism. [*](Cf. the Etymologicum Magnum, s.v. συγκρητίσαι.) For some there are, fluid as water, who, seeping through those who relax their hold and disagree, overturn affinities and friendships, hating indeed both sides, but attacking the one which yields more readily because of its weakness. For while it is true that when a man is in love his young and guileless friends share his love, it is also true that the most ill-disposed of enemies make a show of sharing the indignation and wrath of one who is angered and at variance with his brother. As, then, Aesop’s[*](Fabulae, 16 and 16 b ed. Halm.) hen said to the cat who inquired, with pretended solicitude, of the sick bird How are you? Very well, if you keep away; so one would say to the sort of person who brings up the subject of the quarrel and makes inquiries and tries to dig up some secrets, But I shall

have no trouble with my brother if neither I nor he pay attention to slanderers. But as it is - I do not know the reason - although when we suffer from sore eyes, we think it proper to turn our gaze to colours and objects which do not beat against or offend the sight,[*](Cf. 469 a, supra, and the note.) yet when we are in the midst of fault-finding and bursts of anger and suspicion toward our brothers, we enjoy the company of those who cause the disturbance and we take on from them a false colouring, when it would be wise to run away from our enemies and ill-wishers and avoid their notice, and to associate and spend our days almost entirely with relatives and intimates and friends of our brothers, visiting their wives also and frankly telling them our reasons for complaint.[*](Cf. 491 d, infra.) And yet there is a saying that brothers walking together should not let a stone come between them, and some people are troubled if a dog runs between brothers, and are afraid of many such signs, not one of which ever ruptured the concord of brothers; yet they do not perceive what they are doing when they allow snarling and slanderous men to come between them and cause them to stumble.