During the year immediately succeeding the death of Alexander, the anti-Macedonian sentiment continued so vehemently preponderant at Athens, that several of the leading citizens, friends of Phokion, left the city to join Antipater, though Phokion himself remained, opposing ineffectually the movement. It was during this period that the enemies of Aristotle found a favourable opportunity for assailing him. An indictment on the score of impiety was preferred against him by Eurymedon the Hierophant (chief priest of the Eleusinian Demeter), aided by Demophilus, son of the historian Ephorus. The Hymn or Pæan (still existing), which Aristotle had composed in commemoration of the death, and in praise of the character, of the eunuch Hermeias,[28] was arraigned as a mark of impiety; besides which Aristotle had erected at Delphi a statue of Hermeias with an honorific inscription, and was even alleged to have offered sacrifices to him as to a god. In the published writings of Aristotle, too, the accusers found various heretical doctrines, suitable for sustaining their indictment; as, for example, the declaration that prayer and sacrifices to the gods were of no avail.[29] But there can be little doubt that the Hymn, Ode, or Pæan, in honour of Hermeias, would be more offensive to the feelings of an ordinary Athenian than any philosophical dogma extracted from the cautious prose compositions of Aristotle. It is a hymn, of noble thought and dignified measure, addressed to Virtue ([Greek: A)retê\]--masculine or military Virtue), in which are extolled the semi-divine or heroic persons who had fought, endured, and perished in her service. The name and exploits of Hermeias are here introduced as the closing parallel and example in a list beginning with Hêraklês, the Dioskûri, Achilles, and Ajax. Now the poet Kallistratus, in his memorable Skolion, offers a like compliment to Harmodius and Aristogeiton; and Pindar, to several free Greeks of noble family, who paid highly for his epinician Odes now remaining. But all the persons thus complimented were such as had gained prizes at the sacred festivals, or had distinguished themselves in other ways which the public were predisposed to honour; whereas Hermeias was a eunuch, who began by being a slave, and ended by becoming despot over a free Grecian community, without any exploit conspicuous to the eye. To many of the Athenian public it would seem insult, and even impiety, to couple Hermeias with the greatest personages of Hellenic mythology, as a successful competitor for heroic honours. We need only read the invective of Claudian against Eutropius, to appreciate the incredible bitterness of indignation and contempt, which was suggested by the spectacle of a eunuch and a slave exercising high public functions.[30] And the character of a despot was, to the anti-macedonizing Athenians, hardly less odious than either of the others combined with it in Hermeias.