Another mode also of erudition is transmitted to us, which was effected
through Pythagoric precepts, and sentences which extended to human life
and human opinions; a few of which out of many I shall narrate. One of
these therefore contains an exhortation to remove contention and strife
from true friendship, and especially from all friendship, if possible.
But if this is not possible, at least to expel it from paternal
friendship, and universally from that which subsists with elders and
benefactors. For to contend pervicaciously with such as these, anger or
some other similar passion intervening, is not to preserve, [but
destroy] the existing friendship. But they say it is necessary that the
smallest lacerations and ulcerations should take place in friendships.
And that this will be effected, if both the friends know how to yield
and subdue their anger, and especially the younger of the two, and who
belongs to some one of the above-mentioned orders. They likewise thought
it necessary that the corrections and admonitions which they called
_pædartases_, and which the elder employed towards the younger, should
be made with much suavity of manners and great caution; and also that
much solicitude and appropriation should be exhibited in admonitions.
For thus the admonition will become decorous and beneficial. They
likewise say that faith should never be separated from friendship,
neither seriously nor in jest. For it is no longer easy for the existing
friendship to remain in a sane condition, when falsehood once insinuates
itself into the manners of those who assert themselves to be friends.
And again they say, that friendship is not to be rejected on account of
misfortune, or any other imbecility which happens to human life; but
that the only laudable rejection of a friend and of friendship, is that
which takes place through great and incurable vice. Such therefore was
the form of correction with the Pythagoreans through sentences, and
which extended to all the virtues, and to the whole of life.