CHAPTER XXXIII

UNIVERSAL FRIENDSHIP

Friendship of all things towards all was most clearly enforced by Pythagoras, God's friendship towards men he explained through piety and scientific cultivation; but that of teachings towards each other, and generally the soul to the body, of the rational towards the irrational part, through philosophy and its teachings. That of men towards each other; and of citizens, he justified through proper legislation; that of strangers, through the common possession of a body; that between man and wife, children brothers or kindred through the imperverted ties of nature. In short, he taught the friendship of all for all, and still further, of certain animals, through justice, and common physical experiences. But the pacification and conciliation of the body, which is mortal by itself, and of its latent immortal powers, he enforced through health, and a temperate diet suitable thereto, in imitation of the ever-healthy condition of the mundane elements. In all these, Pythagoras is recognized as the inventor and summarizer of them in a single name, that of friendship. So admirable was his friendship to his associates, that even now when people are extremely benevolent mutually people call them Pythagoreans, we should therefore narrate Pythagoras's discipline thereto related, and the precepts he taught, his disciples.

Pythagoreans therefore on the effacing of all rivalry and contention from true friendship, if not from all friendship; at least from parental friendship, and generally from all gratitude towards seniors and benefactors. To strive or contend with such, out of anger or some other passion, is not the way to preserve existing friendship. Scars and ulcers in friendship should be the least possible; and this will be the case if those that are friends know how to subdue their anger. If indeed both of them know this, or rather, the younger of the two, and who ranks in some of the above mentioned orders, (their friendship will be the more easily preserved). They also taught that corrections and admonitions, which they called "paedartases" should take place from the elder to the younger, and with much sumarity and caution; and likewise, that much careful and considerate attention should be manifested in admonitions. For thus they will be persuasive and helpful. They also said that confidence should never be separated from friendship whether in earnest, or in jest. Existing friendship cannot survive, when once falsehood insinuates itself into the habits of professed friends. According to them, friendship should not be abandoned en account of misfortune, or any other human vicissitude; the only permissible rejection of friend or friendship is the result of great and incorrigible vice. Hatred should not be entertained voluntarily against those who not perfectly bad, but when once formed, it should be strenuously and firmly maintained, unless its object should change his morals, so as to become a better man. Hostility should not consist in words, but in deeds. War is commendable and legitimate, when conducted in a manly manner.

No one should ever permit himself to become the cause of contention, and we should as far as possible avoid its source. In a friendship which is intended to be pure, the greater part of the things pertaining to it should be definite and legitimate. These should be properly distinguished and not be casual; and moreover our conversation should never grow casual or negligent, but remain orderly, modest and benevolent. So also with the remaining passions and dispositions.

We should not decline foreign friendships carelessly, but accept and guard them with the greatest care.

That the Pythagoreans preserved friendship towards each other for many ages may be inferred from what Aristoxenus in his treatise on the Pythagoric Life says he heard from Dionysius the tyrant of Sicily, when having been deposed he taught language at Corinth. Here in the words of Aristoxenus: "So far as they could these men avoided lamentations and tears, and the like; also adulation, entreaty, supplication and other emotions. Dionysius therefore, having fallen from his tyranny and come to Corinth, told us the detailed story about the Pythagoreans, Phintias and Damon, who were sponsors for each other's death. This is how it was: Certain intimates of his had often mentioned the Pythagoreans, defaming and reviling them, calling them arrogant and asserting that their gravity, their pretended fidelity, and stoicism, would disappear on falling in some calamity. Others contradicted this; and as contention arose on the subject, it was decided to settle the matter by an experiment. One man accused Phintias, before Dionysius, of having conspired with others against his life. Others corroborated the charges, which looked probable though Phintias was astonished at the accusation .When Dionysius had unequivocally said that he had verified the charges, and that Phintias must die, the latter replied that if Dionysius thought that this was necessary, he requested the delay of the remainder of the day, to settle the affairs of himself and Damon, as these two men lived together; and had all things in common; but as Phintias was the elder, he mostly undertook the management of the household affairs. He therefore requested that Dionysius allow him to depart for this purpose, and that he would appoint Damon a his surety. Dionysius claimed surprise at such a request, and asked him if any man existed who would stand surety for the death of another. Phintias asserted that there was, and Damon was sent for; and on hearing what had happened, agreed to become the sponsor, and that he would remain there till Phintias's return. Dionysius declared astonishment at these circumstances, and they who had proposed the experiment derided Damon as the one who would be caught, sneering at him as the "vicarious stag;" when however sunset approached, Phintias came to die; at which all present were astonished and subdued. Dionysius, having embraced and kissed the men, requested that they would receive him as a third into their friendship. They however would by no means consent to anything of the kind, though he entreated them to comply with his request." These words are related by Aristoxenus who received them from Dionysius himself.

It is also said, that the Pythagoreans endeavored to perform the offices of friendship to those of their sect, though they were unknown, and had never seen each other; on receiving a sure indication of participation in the same doctrines; so that, judging from such friendly offices, it may be believed, as is generally reported, that worthy men, even though they should dwell in the remotest parts of the earth, are mutually friends, and this before they became known to, and salute each other.

The story runs that a certain Pythagorean, traveling through a long and solitary road on foot, came to an inn; and there from over-exertion, or other causes fell into a long and severe disease, as at length to want the necessaries of life. The inn-keeper however, whether from amity or benevolence, supplied him with everything requisite, sparing neither personal service, or expense. Feeling the end near, the Pythagorean wrote a certain symbol on a tablet, and desired the innkeeper, in event of his death, to hang the tablet near the road, and observe whether any traveler read the symbol. For that person, said he, will repay you what you have spent on me and will also thank you for your kindness. After the Pythagorean's death the innkeeper buried him and attended to the obsequies, without any expectation of being repaid, nor of receiving remuneration from anybody who might read the tablet. However, struck with the Pythagorean's request, he was induced to expose the writing in the public road. A long time thereafter a Pythagorean passed that way, and on understanding the symbol, found out who had placed the tablet there, and having also investigated every particular, paid the inn-keeper a much greater sum than he had disbursed.

It is also related that Clinias the Tarent when he Learned that the Cyranian Prorus, who was a zealous Pythagorean, was in danger of losing all his property, sailed to Cyrene, and having collected a sum of money, restored the affairs of Prorus to a better condition, though thereby diminished his own estate and risked the peril of the sea-voyage.

Similarly, Thestor Posidomiates, having from mere report heard that the Pythagorean Thymaridas Parius had fallen into poverty, from great wealth into abject poverty, is said to have sailed to Paros, and after having collected a large sum of money, and reinstated Thymaridas in affluence. These are beautiful instances of friendship.

But much more admirable than the above are examples were the Pythagorean's teachings respecting the communion of divine goods, the agreement of intellect, and their doctrines about the divine soul,....... They were ever exhorting each other not to tear apart the divine soul within them. The significance of their friendship both in words and deeds was effort to achieve a certain divine union, (or union with the divinity), or communion with the divine soul. Better than this, either what is uttered in words, or performed by, it is not possible to find. For I am of opinion that in this all the goods of friendship are united. In this, as a climax we have collected all the blessings of Pythagorean friendship; there is nothing left to say.