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Amongst the numerous deputations from kings and free States and communities Attalus, the brother of Eumenes, attracted all men's eyes and thoughts.  He was received by the men who had taken part with him in the war with as hearty a welcome as though Eumenes himself had come.  Two objects had brought him to Rome, to all appearance honourable ones; one was to offer congratulations on the victory which he had himself helped to win, the other was to complain of an inroad of the Gauls and a defeat which he had sustained and which seriously threatened his kingdom.  But he was also cherishing secret hopes of receiving from the senate benefits and rewards which could hardly fall to his lot without injuring his relations with his brother. There were certain men in Rome, evil counsellors, who encouraged his ambitions.  These men made him believe that the prevailing opinion in Rome with regard to Attalus and Eumenes was that the one was a sure friend to the Romans, the other was regarded as a man whom neither the Romans nor Perseus could trust as an ally.  It was difficult, therefore, to decide whether the requests he made on his own behalf or those through which he might seek to damage his brother would be the more likely to gain the consent of the senate, so bent were they as a body on granting everything to Attalus and denying everything to Eumenes.  Attalus, as the event showed, was one of those men who try to gain all that their hopes promise them; but in his case the wise admonitions of a friend put a curb, so to speak, on a temper which was becoming wanton through popularity.  There was in his suite a physician called Stratus; Eumenes, who felt uneasy, had sent him specially to Rome to watch his brother's conduct, and if he saw him becoming disloyal to his brother, to give him sound and faithful advice.  Stratus found that he had to deal with ears already preoccupied and feelings already tampered with, but he seized favourable moments for conversing with him, and in these interviews he restored a position which had become almost hopeless.  He represented to him that different kingdoms had grown strong through different causes; their kingdom was a new one, not based upon age-long power; it stood through brotherly harmony; the royal title and the crown are borne by one, but all his brothers reign with him.  Who would not regard Attalus, the next in age, as a king, not only because he sees him in such a powerful position now, but also because the day is near when he will ascend the throne owing to the age and weakness of Eumenes, who has no legitimate son? (He had not yet acknowledged the one who succeeded him.) What advantage would there be in trying to gain by violent means what would shortly come to him of its own accord?  A fresh storm had burst on the realm in an invasion of the Gauls which could with difficulty be withstood even by the combined and harmonious efforts of the two monarchs.  "If, however, in addition to a foreign foe there was domestic strife, resistance would be impossible, and all that would be gained would be that your brother would lose the crown before his death and you would destroy all hopes of your succeeding him. Even assuming that to save the kingdom for your brother and to wrest it from him were both things you could boast about, still the preservation of the kingdom and the proof it would afford of your brotherly affection would be the more commendable and praiseworthy.  But as a matter of fact the one alternative is detestable and is next door to parricide; why then should there be any doubt as to which course to take? Are you going to try and secure a part of the kingdom or deprive your brother of the whole?  If the former, then, your power being divided, you would be both weakened and exposed to every possible injury and outrage. If the latter, are you prepared to send your elder brother into private life or into banishment, old and infirm as he is, and at last to a lonely exile's death?  For, without recalling the legendary stories of unnatural brothers, what a signal warning is given in the fate of Perseus, who laid at the feet of his conqueror the diadem stained with his brother's blood which he had seized in the temple at Samothrace, as though the gods who witnessed the murder were now exacting the penalty.  The very men who are goading you on, not because they are friendly to you, but because they are enemies to Eumenes, will themselves applaud your affection and constancy if you maintain your loyalty to your brother to the end."
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