VI.  Of all the virtues of Aristeides his justice was that which chiefly commended itself to the people, being that which is of most value in ordinary life.  Hence it was that he, although a poor man of mean birth, yet gained for himself the truly imperial title of the Just; a title which has never been emulated by kings and despots, who delight in being called the City-taker, the Thunderbolt, or the Victorious, while some are known as the Eagle or the Hawk, because apparently they prefer strength and lawless violence to justice and goodness.  Yet for all this, the gods, to whom they so presumptuously liken themselves, excel mankind chiefly in three attributes, namely in immortality, in power, and in goodness, whereof goodness is by far the most glorious and divine quality.  Mere empty space, and all the elements possess immortality, while earthquakes, thunderbolts, violent winds and rushing waters have great power, but justice and equity belong to the gods alone, because of the reason and intelligence which they possess.  Now most men regard the gods with admiration, with fear, and with reverence; with admiration, because they are eternal and unchangeable; with fear, because of their power and dominion, with reverence and love because of their justice.  Yet men covet immortality, which no flesh can attain to; and also power, which depends mostly upon fortune; while they disregard virtue, the only godlike attribute which it is in our power to obtain; not reflecting that when a man is in a position of great power and authority he will appear like a god if he acts justly, and like a wild beast if he does not.

VII.  The character of Aristeides for justice at first made him beloved by the people, but afterwards it gained him their ill-will, chiefly because Themistokles circulated reports that Aristeides had practically closed the public courts of justice by the fact of all cases being referred to him as arbitrator, and that he was virtually king of Athens, although he had not yet surrounded himself with a body-guard.  By this time too the common people, elated with their victory at Marathon, and thinking themselves capable of the greatest exploits, were ill pleased at any private citizen being exalted above the rest by his character and virtues.  They flocked into the city from all parts of the country and ostracised Aristeides, veiling their envy of his glory under the pretence that they feared he would make himself king.  This custom of ostracism was not intended as a punishment for crime, but was called, in order to give it a plausible title, a check to excessive power.  In reality, it was nothing more than a safety-valve, providing a vent for the dislike felt by the people for those whose greatness offended them.  It did no irreparable injury to those who fell under its operation, but only banished them for a space of ten years.  In later times mean and contemptible persons were subjected to ostracism, until at last, after the ostracism