It is wonderful to consider with how much care and application he instructs, counsels, warns, admonishes, and advises, whensoever he can find a fit occasion. He performs all these sometimes in the nature of a common parent of mankind; and sometimes also limits his instructions to particular nations, by a friendly reproach of those failings and errors to which they were most obnoxious. In this last manner he gives instructions to the Mantinæans, the Elæans, and several other provinces of Greece, by informing them of such things as were conducing to their welfare. Thus he likewise warns the Romans of their obstinacy and wilfulness, vices which have often brought them to the brink of ruin. And thus he frequently exhorts the Greeks, in general, not to depart from their dependence on the Romans; nor to take false measures, by embroiling themselves in wars with that victorious people, in whose fate it was to be masters of the universe. But as his peculiar concernment was for the safety of his own countrymen, the Achaians, he more than once insinuates to them the care of their preservation, which consisted in submitting to the yoke of the Roman people, which they could not possibly avoid; and to make it easy to them, by a cheerful compliance with their commands, rather than unprofitably to oppose them with the hazard of those remaining privileges which the clemency of the conquerors had left them. For this reason, in the whole course of his history he makes it his chiefest business to persuade the Grecians in general, that the growing greatness and fortune of the Roman empire was not owing to mere chance, but to the conduct and invincible courage of that people, to whom their own virtue gave the dominion of the world. And yet this counsellor of patience and submission, as long as there was any probability of hope remaining to withstand the progress of the Roman fortune, was not wanting to the utmost of his power to resist them, at least to defer the bondage of his country, which he had long foreseen. But the fates inevitably drawing all things into subjection to Rome, this well-deserving citizen was commanded to appear in that city,18 where he suffered the imprisonment of many years; yet even then his virtue was beneficial to him, the knowledge of his learning and his wisdom procuring him the friendship of the most potent in the senate; so that it may be said with Casaubon, that the same virtue which had brought him into distress, was the very means of his relief, and of his exaltation to greater dignities than those which he lost; for by the intercession of Cato the Censor, Scipio Æmilianus, who afterwards destroyed Carthage, and some other principal noblemen, our Polybius was restored to liberty. After which, having set it down as a maxim, that the welfare of the Achaians consisted, as I have said, in breaking their own stubborn inclinations, and yielding up that freedom which they no longer could maintain, he made it the utmost aim of his endeavours to bring over his countrymen to that persuasion; in which, though, to their misfortunes, his counsels were not prevalent, yet thereby he not only proved himself a good patriot, but also made his fortunes with the Romans. For his countrymen, by their own unpardonable fault, not long afterwards drew on themselves their own destruction; for when Mummius, in the Achaian war, made a final conquest of that country, he dissolved the great council of their commonwealth.19 But, in the mean time, Polybius enjoyed that tranquillity of fortune which he had purchased by his wisdom, in that private state, being particularly dear to Scipio and Lælius, and some of the rest, who were then in the administration of the Roman government. And that favour which he had gained amongst them, he employed not in heaping riches to himself, but as a means of performing many considerable actions; as particularly when Scipio was sent to demolish Carthage,20 he went along with him in the nature of a counsellor and companion of his enterprize. At which time, receiving the command of a fleet from him, he made discoveries in many parts of the Atlantic Ocean, and especially on the shores of Africa; and21 doing many good offices to all sorts of people whom he had power to oblige, especially to the Grecians, who, in honour of their benefactor, caused many statues of him to be erected, as Pausanias has written. The particular gratitude of the Locrians in Italy is also an undeniable witness of this truth; who, by his mediation, being discharged from the burden of taxes which oppressed them, through the hardship of those conditions which the Romans had imposed on them in the treaty of peace, professed themselves to be owing for their lives and fortunes, to the interest only and good nature of Polybius, which they took care to express by all manner of acknowledgment.
Yet as beneficent as he was, the greatest obligement which he could lay on human kind, was the writing of this present history; wherein he has left a perpetual monument of his public love to all the world in every succeeding age of it, by giving us such precepts as are most conducing to our common safety and our benefit. This philanthropy (which we have not a proper word in English to express,) is every-where manifest in our author; and from hence proceeded that divine rule which he gave to Scipio, – that whensoever he went abroad, he should take care not to return to his own house, before he had acquired a friend by some new obligement. To this excellency of nature we owe the treasure which is contained in this most useful work: this is the standard by which all good and prudent princes ought to regulate their actions. None have more need of friends than monarchs; and though ingratitude is too frequent in the most of those who are obliged, yet encouragement will work on generous minds; and if the experiment be lost on thousands, yet it never fails on all: and one virtuous man in a whole nation is worth the buying, as one diamond is worth the search in a heap of rubbish. But a narrow-hearted prince, who thinks that mankind is made for him alone, puts his subjects in a way of deserting him on the first occasion;22 and teaches them to be as sparing of their duty, as he is of his bounty. He is sure of making enemies, who will not be at the cost of rewarding his friends and servants; and by letting his people see he loves them not, instructs them to live upon the square with him, and to make him sensible in his turn, that prerogatives are given, but privileges are inherent. As for tricking, cunning, and that which in sovereigns they call king-craft, and reason of state in commonwealths, to them and their proceedings Polybius is an open enemy. He severely reproves all faithless practices, and that κακοπραγμὁσυνη, or vicious policy, which is too frequent in the management of the public. He commends nothing but plainness, sincerity, and the common good, undisguised, and set in a true light before the people. Not but that there may be a necessity of saving a nation, by going beyond the letter of the law, or even sometimes by superseding it; but then that necessity must not be artificial, – it must be visible, it must be strong enough to make the remedy not only pardoned, but desired, to the major part of the people; not for the interest only of some few men, but for the public safety: for otherwise, one infringement of a law draws after it the practice of subverting all the liberties of a nation, which are only entrusted with any government, but can never be given up to it. The best way to distinguish betwixt a pretended necessity and a true, is to observe if the remedy be rarely applied, or frequently; in times of peace, or times of war and public distractions, which are the most usual causes of sudden necessities. From hence Casaubon infers, that this our author, who preaches virtue, and probity, and plain-dealing, ought to be studied principally by kings and ministers of state; and that youth, which are bred up to succeed in the management of business, should read him carefully, and imbibe him thoroughly, detesting the maxims that are given by Machiavel and others, which are only the instruments of tyranny. Furthermore, (continues he,) the study of truth is perpetually joined with the love of virtue; for there is no virtue which derives not its original from truth; as, on the contrary, there is no vice which has not its beginning from a lie. Truth is the foundation of all knowledge, and the cement of all societies; and this is one of the most shining qualities in our author.
I was so strongly persuaded of this myself, in the perusal of the present