Above all, this legend makes out in favor of the Dorians and their kings a mythical title to their Peloponnesian establishments; Argos, Sparta, and Messênê are presented as rightfully belonging, and restored by just retribution, to the children of Hêraklês. It was to them that Zeus had specially given the territory of Sparta; the Dorians came in as their subjects and auxiliaries.[7] Plato gives a very different version of the legend, but we find that he, too, turns the story in such a manner as to embody a claim of right on the part of the conquerors. According to him, the Achæans, who returned from the capture of Troy, found among their fellow-citizens at home—the race which had grown up during their absence—an aversion to readmit them: after a fruitless endeavor to make good their rights, they were at last expelled, but not without much contest and bloodshed. A leader named Dorieus, collected all these exiles into one body, and from him they received the name of Dorians instead of Achæans; then marching back, under the conduct of the Herakleids into Peloponnêsus, they recovered by force the possessions from which they had been shut out, and constituted the three Dorian establishments under the separate Herakleid brothers, at Argos, Sparta, and Messênê. These three fraternal dynasties were founded upon a scheme of intimate union and sworn alliance one with the other, for the purpose of resisting any attack which might be made upon them from Asia,[8] either by the remaining Trojans or by their allies. Such is the story as Plato believed it; materially different in the incidents related, yet analogous in mythical feeling, and embodying alike the idea of a rightful reconquest. Moreover, the two accounts agree in representing both the entire conquest and the triple division of Dorian Peloponnêsus as begun and completed in one and the same enterprise,—so as to constitute one single event, which Plato would probably have called the Return of the Achæans, but which was commonly known as the Return of the Herakleids. Though this is both inadmissible and inconsistent with other statements which approach close to the historical times, yet it bears every mark of being the primitive view originally presented by the genealogical poets: the broad way in which the incidents are grouped together, was at once easy for the imagination to follow, and impressive to the feelings. [7] Tyrtæus, Fragm.— Αὐτος γαρ Κρονίων, καλλιστεφάνου πόσις Ἥρας, Ζεὺς Ἡρακλείδαις τήνδε δέδωκε πόλιν· Οἰσιν ἅμα, προλιπόντες Ἐρίνεον ἠνεμόεντα, Εὐρεῖαν Πέλοπος νῆσον ἀφικόμεθα. In a similar manner Pindar says that Apollo had planted the sons of Hêraklês, jointly with those of Ægimius, at Sparta, Argos, and Pylus (Pyth. v. 93).