Meantime, day came upon them; and Mardonious having his army in array, fell upon the Lacedaemonians with great shouting and noise of barbarous people, as if they were not about to join battle, but crush the Greeks in their flight—a thing which very nearly came to pass. For Pausanius, perceiving what was done, made a halt, and commanded every one to put themselves in order for the battle; but through the disturbance he was in, on account of the sudden approach of the enemy, he forgot to give the signal to the Greeks in general. Whence it was, that they did not come immediately, or in a body, to their assistance, but by small companies and straggling, when the fight was already begun. Pausanias, offering sacrifice, could not procure favorable omens, and so commanded the Lacedaemonians to set down their shields at their feet and wait quietly await for his directions, making no resistance to any of their enemies. At this time, Callicrates, who, we are told, was the most comely man in the army, being shot with an arrow and upon the point of expiring, said that he did not lament his death (for he came from home to lay down his life in defense of Greece) but that he died without action. While Pausanias was thus in the act of supplication, the sacrifices appeared propitious, and the soothsayers foretold victory. The word being given, the Lacedaemonian battalion of foot seemed, on the sudden, like some fierce animal, setting up his bristles, and betaking himself to the combat; and the barbarians perceived that they encountered with men who would fight to the death. Therefore, holding their wicker shields before them, they shot their arrows amongst the Lacedaemonians. But they, keeping together in the order of a phalanx, and falling upon their enemies forced their shields out of their hands, and, striking with their pikes at the breasts and faces of the Persians, overthrew many of them; they, however, fell neither unrevenged nor without courage. For taking hold of the spears with their bare hands, they broke many of them, and betook themselves with effect to the sword; and making use of their falchions and scimitars, and wresting the Lacedaemonians' shields from them, and grappling with them, for a long time stood their ground.
Meanwhile, the Athenians were standing still, waiting for the Lacedaemonians to come up. But when they heard a great noise as of men engaged in fight, and a messenger came from Pausanias to inform them of what was going on, they made haste to their assistance. And as they passed through the plain to the place where the noise was, the recreant Greeks, who took part with the enemy, came upon them. Aristides, as soon as he saw them, going a considerable space before the rest, cried out to them, by the guardian gods of Greece, not to enter the fight, and be no impediment to those who were going to succor the defenders of Greece. But when he perceived that they gave no attention to him, and had prepared themselves for the battle, then turning from the present relief of the Lacedaemonians, he engaged with them, being five thousand in number. But the greatest part soon gave way and retreated, as the barbarians were also put to flight.
The battle being thus divided, the Lacedaemonians first beat off the Persians; and a Spartan, named Arimnestus, slew Mardonius by a blow on the head with a stone, as the oracle in the temple of Amphiaraus had foretold to him. For Mardonius sent a Lydian thither, and another person, a Carian, to the cave of Trophonius. The latter, the priest of the oracle answered in his own language. But to the Lydian sleeping in the temple of Amphiaraus, it seemed that a minister of the divinity stood before him and commanded him to be gone; and on his refusing to do it, flung a great stone at his head, so that he thought himself slain with the blow. Such is the story.
Of three hundred thousand of the enemy, forty thousand only are said to have escaped with Artabazus; while on the Greeks' side there perished in all thirteen hundred and sixty; of whom fifty-two were Athenians, all of the tribe Aeantis, that fought, says Clidemus, with the greatest courage of all; and for this reason the men of this tribe used to offer sacrifice for the victory, as enjoined by the oracle, at the public expense; ninety-one were Lacedaemonians, and sixteen Tegeatans. They engraved upon the altar this inscription:
The Greeks, when by their courage and their might,
They had repelled the Persian in the fight,
The common altar of freed Greece to be,
Reared this to Jupiter who guards the free.
The battle of Plataea was fought on the fourth day of the month Boedromion, on which day there is still a convention of the Greeks at Plataea, and the Plateans still offer sacrifice for the victory to "Jupiter of freedom."
After this, the Athenians, not yielding the honor of the day to the Lacedaemonians, nor consenting that they should erect a trophy, peace was well-nigh destroyed by a dissension among the armed Greeks; but Aristides, by soothing and counseling the commanders, especially Leocrates and Myronides, pacified and persuaded them to leave the thing to the decision of the Greeks. Cleocritus of Corinth rising up, made people think he would ask the palm for the Corinthians (for next to Sparta and Athens, Corinth was in greatest estimation); but he delivered his opinion, to the general admiration, in favor of the Plataeans; and counseled to take away all contention by giving them the reward and the glory of the victory, whose being honored could be distasteful to neither party. This being said, first Aristides gave consent in the name of the Athenians, and Pausanias then, for the Lacedaemonians. So, being reconciled, they set apart eighty talents for the Plateans, with which they built the temple and dedicated the image to Minerva, and adorned the temple with pictures, which even to this very day retain their lustre. But the Lacedaemonians and Athenians each erected a trophy apart by themselves. On their consulting the oracle about offering sacrifice, Apollo answered that they should dedicate an altar to Jupiter of freedom, but should not sacrifice till they had extinguished the fires throughout the country, as having been defiled by the barbarians, and had kindled unpolluted fire at the common altar at Delphi. The magistrates of Greece, therefore, went forthwith and compelled such as had fire to put it out; and Euchidas, a Plataean, promising to fetch fire with all possible speed, from the altar of the god, ran to Delphi, and having sprinkled and purified his body, crowned himself with laurel; and taking the fire from the altar ran back to Plataea, arriving before sunset, and performing in one day a journey of a thousand furlongs; and saluting his fellow-citizens and delivering them the fire, he immediately fell down and a short time after expired. Then the Plataeans, taking him up, interred him in the temple of Diana Euclia, setting this inscription over him: "Euchidas ran to Delphi and back again in one day."
A general assembly of all the Greeks being called, Aristides proposed a decree, that the deputies and religious representatives of the Greek states should assemble annually at Plataea, and every fifth year celebrate the Eleutheria, or games of freedom. And that there should be a levy upon all Greece, for the war against the barbarians, of ten thousand spearmen, one thousand horse, and a hundred sail of ships; but the Plateans to be exempt, and sacred to the service of the gods, offering sacrifice for the welfare of Greece. These things being ratified, the Plateans undertook the performance of annual sacrifice to such as were slain and buried in that place; which they still perform in the following manner. On the sixteenth day of Maemacterion they make their procession, which, beginning by break of day, is led by a trumpeter sounding for onset; then follow chariots loaded with myrrh and garlands; and then a black bull; then come the young men of free birth carrying libations of wine and milk in large two-handed vessels, and jars of oil and precious ointments, none of servile condition being permitted to have any hand in this ministration, because the men died in defense of freedom; after all comes the chief magistrate of Plataea (for whom it is unlawful at other times for him either to touch iron, or wear any other colored garment but white), at that time appareled in a purple robe; and taking a water-pot out of the city record-office, he proceeds, bearing a sword in his hand, through the middle of the town to the sepulchres. Then drawing water out of a spring, he washes and anoints the monuments, and sacrificing the bull upon a pile of wood, and making supplication to Jupiter and Mercury of the earth, invites those valiant men who perished in the defense of Greece, to the banquet and the libations of blood. After this, mixing a bowl of wine, and pouring out for himself, he says, "I drink to those who lost their lives for the liberty of Greece." These solemnities the Plataeans observe to this day.
Theophrastus tells us that Aristides was, in his own private affairs, and those of his own fellow-citizens, rigorously just, but that in public matters he acted often in accordance with his country's policy, which demanded, sometimes, not a little injustice. It is reported of him that he said in a debate, upon the motion of the Samians for removing the treasure from Delos to Athens, contrary to the league, that the thing indeed was not just, but was expedient.
In fine, having established the dominion of his city over so many people, he himself remained indigent; and always delighted as much in the glory of being poor, as in that of his trophies; as is evident from the following story. Callias, the torch-bearer was related to him: and was prosecuted by his enemies in a capital cause, in which, after they had slightly argued the matters on which they indicted him, they proceeded, beside the point, to address the judges: "You know," said they, "Aristides, the son of Lysimachus, who is the admiration of all Greece. In what a condition do you think his family is at his house, when you see him appear in public in such a threadbare cloak? Is it not probable that one, who, out of doors, goes thus exposed to the cold, must want food and other necessaries at home? Callias, the wealthiest of the Athenians, does nothing to relieve either him or his wife and children in their poverty, though he is his own cousin, and has made use of him in many cases, and often reaped advantage by his interest with you." But Callias, perceiving that the judges were particularly moved by this, and were exasperated against him, called in Aristides, who testified that when Callias offered him divers presents, and entreated him to accept them, he had refused, answering, that it became him better to be proud of his poverty than Callias of his wealth. On Aristides deposing these facts in favor of Callias, there was not one who heard them that went way desirous rather to be poor like Aristides, than rich as Callias. Thus Aeschines, the scholar of Socrates, writes. But Plato declares, that of all the great and renowned men in the city of Athens, he was the only one worthy of consideration; for while Themistocles, Cimon, and Pericles filled the city with porticoes, treasure, and many other vain things, Aristides guided his public life by the rule of justice. He showed his moderation very plainly in his conduct toward Themistocles himself. For though Themistocles had been his adversary in all his undertakings, and was the cause of his banishment, yet when he afforded a similar opportunity of revenge, being accused by the city, Aristides bore him no malice; but while Alcmaeon, Cimon, and many others were prosecuting and impeaching him, Aristides alone, neither did, nor said any evil against him, and no more triumphed over his enemy in his adversity, than he had envied him his prosperity.