[18] And not only should the statesman show himself and his native State blameless towards our rulers,[80] but he should also have always a friend among the men of high station who have the greatest power as a firm bulwark, so to speak, of his administration; for the Romans themselves are most eager to promote the political interests of their friends; and it is a fine thing also, when we gain advantage from the friendship of great men, to turn it to the welfare of our community, as Polybius and Panaetius, through Scipio’s goodwill towards them, conferred great benefits upon their native States.[81] And Caesar,[82] when he took Alexandria, drove into the city holding Areius by the hand and conversing with him only of all his friends, then said to the Alexandrians, who were expecting the most extreme measures and were begging for mercy, that he pardoned them on account of the greatness of their city and for the sake of its founder Alexander, “and thirdly,” said he, “as a favour to my friend here.” Is there any comparison between such a favour and the procuratorships and governorships of provinces from which many talents may be gained and in pursuit of which most public men grow old haunting the doors of other men’s houses[83] and leaving their own affairs uncared for? Or should we correct Euripides[84] when he chants the sentiment that if a man must spend sleepless nights and haunt another mans court and subject himself to an intimacy with a great man, it is best to do so for the sake of his native land, but otherwise it is best to welcome and hold fast friendships based on equality and justice?