That of children to parents is rather respect:  friendship is nourished by communication, which cannot by reason of the great disparity, be betwixt these, but would rather perhaps offend the duties of nature; for neither are all the secret thoughts of fathers fit to be communicated to children, lest it beget an indecent familiarity betwixt them; nor can the advices and reproofs, which is one of the principal offices of friendship, be properly performed by the son to the father.  There are some countries where ’twas the custom for children to kill their fathers; and others, where the fathers killed their children, to avoid their being an impediment one to another in life; and naturally the expectations of the one depend upon the ruin of the other.  There have been great philosophers who have made nothing of this tie of nature, as Aristippus for one, who being pressed home about the affection he owed to his children, as being come out of him, presently fell to spit, saying, that this also came out of him, and that we also breed worms and lice; and that other, that Plutarch endeavoured to reconcile to his brother:  “I make never the more account of him,” said he, “for coming out of the same hole.”  This name of brother does indeed carry with it a fine and delectable sound, and for that reason, he and I called one another brothers but the complication of interests, the division of estates, and that the wealth of the one should be the property of the other, strangely relax and weaken the fraternal tie:  brothers pursuing their fortune and advancement by the same path, ’tis hardly possible but they must of necessity often jostle and hinder one another.  Besides, why is it necessary that the correspondence of manners, parts, and inclinations, which begets the true and perfect friendships, should always meet in these relations?  The father and the son may be of quite contrary humours, and so of brothers:  he is my son, he is my brother; but he is passionate, ill-natured, or a fool.  And moreover, by how much these are friendships that the law and natural obligation impose upon us, so much less is there of our own choice and voluntary freedom; whereas that voluntary liberty of ours has no production more promptly and; properly its own than affection and friendship.  Not that I have not in my own person experimented all that can possibly be expected of that kind, having had the best and most indulgent father, even to his extreme old age, that ever was, and who was himself descended from a family for many generations famous and exemplary for brotherly concord: 

“Et ipse
Notus in fratres animi paterni.”

["And I myself, known for paternal love toward my brothers.” 
—­Horace, Ode, ii. 2, 6.]

We are not here to bring the love we bear to women, though it be an act of our own choice, into comparison, nor rank it with the others.  The fire of this, I confess,

                   “Neque enim est dea nescia nostri
                    Qux dulcem curis miscet amaritiem,”