[46] Ἐπαγαγόμενος δὲ ὁ Κλεισθένης τὸν Μελάνιππον, τέμενος οἱ ἀπέδεξε ἐν αὐτῷ τῷ πρυτανηΐῳ, καί μιν ἐνθαῦτα ἵδρυσε ἐν τῷ ἰσχυροτάτῳ. (Herod. _ib._) The religious manifestations of Sikyôn being thus transferred from Adrastus to his mortal foe, and from the cause of the Argeians in the siege of Thebes to that of the Thebans, Adrastus was presumed to have voluntarily retired from the place, and the purpose which Kleisthenês contemplated, of breaking the community of feeling between Sikyôn and Argos, was in part accomplished. A ruler who could do such violence to the religious and legendary sentiment of his community may well be supposed capable of inflicting that deliberate insult upon the Dorian tribes which is implied in their new appellations. As we are uninformed, however, of the state of things which preceded, we know not how far it might have been a retaliation for previous insult in the opposite direction. It is plain that the Dorians of Sikyôn maintained themselves and their ancient tribes quite apart from the remaining community, though what the other constituent portions of the population were, or in what relation they stood to these Dorians, we are not enabled to make out. We hear, indeed, of a dependent rural population in the territory of Sikyôn, as well as in that of Argos and Epidaurus, analogous to the Helots in Laconia. In Sikyôn, this class was termed the Korynêphori (club men), or the Katônakophori, from the thick woollen mantle which they wore, with a sheepskin sewn on to the skirt: in Argos, they were called Gymnêsii, from their not possessing the military panoply or the use of regular arms: in Epidaurus, Konipodes, or the dusty-footed.[47] We may conclude that a similar class existed in Corinth, in Megara, and in each of the Dorian towns of the Argolic Aktê. But besides the Dorian tribes and these rustics, there must probably have existed non-Dorian proprietors and town residents, and upon them we may suppose that the power of the Orthagoridæ and of Kleisthenês was founded, perhaps more friendly and indulgent to the rustic serfs than that of the Dorians had been previously. The moderation, which Aristotle ascribes to the Orthagoridæ generally, is belied by the proceedings of Kleisthenês: but we may probably believe that his predecessors, content with maintaining the real predominance of the non-Dorian over the Dorian population, meddled very little with the separate position and civil habits of the latter,—while Kleisthenês, provoked or alarmed by some attempt on their part to strengthen alliance with the Argeians, resorted both to repressive measures and to that offensive nomenclature which has been above cited. The preservation of the power of Kleisthenês was due to his military energy (according to Aristotle) even more than to his moderation and popular conduct; it was aided, probably, by his magnificent displays at the public games, for he was victor in the chariot-race at the Pythian games 582 B.