Of the particular points on which their rivalry turned, we are unfortunately little informed. But it is highly probable that one of them was, the important change of policy above alluded to,—the conversion of Athens from a land-power into a sea-power,—the development of this new and stirring element in the minds of the people. By all authorities, this change of policy is ascribed principally and specially to Themistoklês:[83] on that account, if for no other reason, Aristeidês would probably be found opposed to it,—but it was, moreover, a change not in harmony with that old-fashioned Hellenism, undisturbed uniformity of life and narrow range of active duty and experience, which Aristeidês seems to have approved in common with the subsequent philosophers. The seaman was naturally more of a wanderer and cosmopolite than the heavy-armed soldier: the modern Greek seaman even at this moment is so to a remarkable degree, distinguished for the variety of his ideas and the quickness of his intelligence:[84] the land-service was a type of steadiness and inflexible ranks, the sea-service that of mutability and adventure. Such was the idea strongly entertained by Plato and other philosophers:[85] though we may remark that they do not render justice to the Athenian seaman, whose training was far more perfect and laborious, and his habits of obedience far more complete,[86] than that of the Athenian hoplite, or horseman: a training beginning with Themistoklês, and reaching its full perfection about the commencement of the Peloponnesian war. [83] Plutarch, Themist. c. 19. [84] See Mr. Galt’s interesting account of the Hydriot sailors, Voyages and Travels in the Mediterranean, pp. 376-378 (London, 1802).