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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.Hesiod, Works and Days, 707.
