On True and False Friendship
De vera et falsa amicitia
Riassunto
Seneca distinguishes between casual acquaintances and true friends, arguing that real friendship requires deep trust. He advises careful judgment before admitting someone to friendship, but complete openness afterward.
Translated by Richard M. Gummere, 1917
You have sent a letter to me through the hand of a 'friend' of yours, as you call him. And in your very next sentence you warn me not to discuss with him all the matters that concern you, saying that even you yourself are not accustomed to do this; in other words, you have in the same letter affirmed and denied that he is your friend.
Now if you used this word of ours in the popular sense, and called him 'friend' in the same way in which we speak of all candidates for election as 'honourable gentlemen,' and as we greet all men whom we meet casually, if their names slip us for the moment, with the salutation 'my dear sir,' – so be it.
But if you consider any man a friend whom you do not trust as you trust yourself, you are mightily mistaken and you do not sufficiently understand what true friendship means. Indeed, I would have you discuss everything with a friend; but first of all discuss the man himself.
When friendship is settled, you must trust; before friendship is formed, you must pass judgment. Those persons indeed put last first and confound their duties, who judge a man after they have made him their friend, instead of making him their friend after they have judged him.
Ponder for a long time whether you shall admit a given person to your friendship; but when you have decided to admit him, welcome him with all your heart and soul. Speak as boldly with him as with yourself.
As to yourself, although you should live in such a way that you trust your own self with nothing which you could not entrust even to your enemy, yet, since certain matters occur which convention keeps secret, you should share with a friend at least all your worries and reflections.
Regard him as loyal, and you will make him loyal. Some, for example, fearing to be deceived, have taught men to deceive; by their suspicions they have given their friend the right to do wrong. It is equally faulty to trust everyone and to trust no one.
But the one should be called a more honest fault, the other a safer. Therefore I would have you censure both extremes, as well those who always distrust, as those who always trust.
Farewell.