§3.1Epistulas ad me perferendas tradidisti, ut scribis, amico tuo; deinde admones me, ne omnia cum eo ad te pertinentia communicem, quia non soleas ne ipse quidem id facere; ita in eadem epistula illum et dixisti amicum et negasti.
You have handed over letters to be delivered to me, as you write, to your friend; then you warn me not to communicate all things pertaining to you with him, because you are not accustomed to do so even yourself; thus in the same letter you have both called him a friend and denied it.
Itaque si proprio illo verbo quasi publico usus es et sic illum amicum vocasti, quomodo omnes candidatos bonos viros dicimus, quomodo obvios, si nomen non succurrit, dominos salutamus, hac abierit.
Therefore, if you used that specific word as if it were a common one, and so called him a friend, just as we call all candidates "good men," or just as we greet those we meet, if their name does not occur to us, as "my lords," let it pass.
§3.2Sed si aliquem amicum existimas, cui non tantundem credis quantum tibi, vehementer erras et non satis nosti vim verae amicitiae.
But if you consider anyone a friend whom you do not trust as much as yourself, you err greatly and do not sufficiently know the force of true friendship.
Tu vero omnia cum amico delibera, sed de ipso prius.
You should indeed deliberate all things with your friend, but about him first.
Post amicitiam credendum est, ante amicitiam iudicandum.
After friendship, one must trust; before friendship, one must judge.
Isti vero praepostero officia permiscent, qui contra praecepta Theophrasti, cum amaverunt, iudicant, et non amant, cum iudicaverunt.
But those people mix up their duties in reverse, who, contrary to the precepts of Theophrastus, judge after they have loved, and do not love after they have judged.
Diu cogita, an tibi in amicitiam aliquis recipiendus sit.
Think for a long time whether someone should be received into your friendship.
Cum placuerit fieri, toto illum pectore admitte; tam audaciter cum illo loquere quam tecum.
When it has pleased you to do so, admit him with your whole heart; speak with him as boldly as with yourself.
§3.3Tu quidem ita vive, ut nihil tibi committas, nisi quod committere etiam inimico tuo possis; sed quia interveniunt quaedam, quae consuetudo fecit arcana, cum amico omnes curas, omnes cogitationes tuas misce.
Live indeed in such a way that you commit nothing to yourself except what you could commit even to your enemy; but because certain things intervene which custom has made secrets, share all your cares, all your thoughts with your friend.
Fidelem si putaveris, facies.
If you think him faithful, you will make him so.
Nam quidam fallere docuerunt, dum timent falli, et illi ius peccandi suspicando fecerunt.
For some have taught how to deceive while they fear to be deceived, and by suspecting they have given them the right to do wrong.
Quid est, quare ego ulla verba coram amico meo retraham? Quid est, quare me coram illo non putem solum?
What reason is there why I should withdraw any words in the presence of my friend? What reason is there why I should not think myself alone in his presence?
§3.4Quidam quae tantum amicis committenda sunt, obviis narrant et in quaslibet aures, quicquid illos urserit, exonerant.
Some people tell those they meet things that should only be committed to friends, and empty out whatever oppresses them into any ears whatsoever.
Quidam rursus etiam carissimorum conscientiam reformidant, et si possent, ne sibi quidem credituri interius premunt omne secretum.
Others again dread the confidence of even their dearest ones, and, if they could, not intending to trust even themselves, they suppress every secret deep within.
Neutrum faciendum est.
Neither should be done.
Utrumque enim vitium est, et omnibus credere et nulli.
For both are vices, both to trust everyone and to trust no one.
Sed alterum honestius dixerim vitium, alterum tutius; sic utrosque reprehendas, et eos qui semper inquieti sunt, et eos qui semper quiescunt.
But I would call the former a more honorable vice, the latter a safer one; thus you should censure both, those who are always restless, and those who are always at rest.
§3.5Nam illa tumultu gaudens non est industria, sed exagitatae mentis concursatio.
For that attitude which rejoices in tumult is not industry, but the running about of a distracted mind.
Et haec non est quies, quae motum omnem molestiam iudicat, sed dissolutio et languor.
And this is not rest which judges every movement a trouble, but dissolution and languor.
§3.6Itaque hoc, quod apud Pomponium legi, animo mandabitur: "quidam adeo in latebras refugerunt, ut putent in turbido esse, quicquid in luce est. "Inter se ista miscenda sunt, et quiescenti agendum et agenti quiescendum est.
Therefore, this which I read in Pomponius shall be committed to mind: "some have so retreated into hiding-places that they think whatever is in the light is in a state of confusion." These things must be mingled together; he who is at rest must act, and he who acts must rest.
Cum rerum natura delibera; illa dicet tibi et diem fecisse se et noctem.
Deliberate with nature; she will tell you that she made both day and night.
VALE.
FAREWELL.