10. But when the storm is once over, it is necessary to be serious with him, to reprehend him sharply for his crime, discovering to him with all freedom wherein he has been wanting in his duty. For as such guilty brothers are not to be allowed in their faults, neither are they to be insulted with raillery. For to do the latter were to rejoice and find advantage in their failings, and to do the former were to take part in them. Therefore ought they so to manage their severities that they may show a solicitude and concernedness for their brethren and much discomposure and trouble at their follies. Now he is the fittest person to school his brother smartly who has been a ready and earnest advocate in his behalf. But suppose the brother wrongfully charged, it is fitting he should be obsequious to his parents in all other things whatsoever, and to bear with their angry humors; but a defence made before them for a brother that suffers by slander and false accusation is unreprovable and very good. In all such there is no need to fear that check in Sophocles, Curst son! who with thy father durst contend;[25] for there is allowed a liberty of vindicating a traduced brother. And where the parents are convinced of their injury, in cases of this kind defeat is more pleasant to them than victory. 11. But when the father is dead, it is fitting brothers should close the nearer in affection; immediately in their sadness and sorrow communicating their mutual love, and, in the next place, rejecting the suspicious stories and suggestions of servants, discountenancing their sly methods and subtle applications, and amongst other stories, adverting to the fable of Jupiter’s sons, Castor and Pollux, whose love to one another was such that Pollux, when one was whispering to him somewhat against his brother, killed him with a blow of his fist. And when they come to dividing their parents’ goods, let them take heed that they come not with prejudice and contentious resolutions, giving defiance and shouting the warcry, as so many do. But let them observe with caution that day above all others, as it may be to them the beginning either of mortal enmity or of friendship and concord. And then, either amongst themselves, or, if need be, in the presence of some common and indifferent friend, let them deal fairly and openly, allowing Justice (as Plato says) to draw the lot, giving and receiving what may consist with love and friendship. Thus they will appear to be sharers only in the care and disposal of these things, whilst the propriety and enjoyment is free and common to them all. But they that take an advantage in the controversy, and seize from one another nurses and children who have been fostered and brought up with them, prevailing by their eagerness, may perhaps go away with the gain of a single slave, but they have forfeited in the stead of it the best legacy their parents could have left them, the love and confidence of their brothers.