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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 earthSimonides, 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: Many Trojans have I and famous allies, And many Achaeans have youHomer, 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.
