[61] Pausan. v, 2, 4; 17, 2. Strabo, viii, p. 353. Compare Schneider, Epimetrum ad Xenophon. Anabas. p. 570. The chest was seen at Olympia, both by Pausanias and by Dio Chrysostom (Or. xi, p. 325, Reiske). [62] Plutarch, De Herodot. Malign. c. 21, p. 859. If Herodotus had known or believed that the dynasty of the Kypselids at Corinth was put down by Sparta, he could not have failed to make allusion to the fact, in the long harangue which he ascribes to the Corinthian Sosiklês (v, 92). Whoever reads that speech, will perceive that the inference from silence to ignorance is in this case almost irresistible. O. Müller ascribes to Periander a policy intentionally anti-Dorian,—“prompted by the wish of utterly eradicating the peculiarities of the Doric race. For this reason he abolished the public tables, and prohibited the ancient education.” (O. Müller, Dorians, iii, 8, 3.) But it cannot be shown that any _public tables_ (συσσίτια), or any peculiar education, analogous to those of Sparta, ever existed at Corinth. If nothing more be meant by these συσσίτια than public banquets on particular festive occasions (see Welcker, Prolegom. ad Theognid. c. 20, p. xxxvii), these are noway peculiar to Dorian cities. Nor does Theognis, v, 270, bear out Welcker in affirming “syssitiorum vetus institutum” at Megara. Coincident in point of time with the commencement of Periander’s reign at Corinth, we find Theagenês despot at Megara, who is also said to have acquired his power by demagogic arts, as well as by violent aggressions against the rich proprietors, whose cattle he destroyed in their pastures by the side of the river. We are not told by what previous conduct on the part of the rich this hatred of the people had been earned, but Theagenês carried the popular feeling completely along with him, obtained by public vote a body of guards ostensibly for his personal safety, and employed them to overthrow the oligarchy.[63] But he did not maintain his power, even for his own life: a second revolution dethroned and expelled him; on which occasion, after a short interval of temperate government, the people are said to have renewed in a still more marked way their antipathies against the rich; banishing some of them with confiscation of property, intruding into the houses of others with demands for forced hospitality, and even passing a formal palintokia, or decree, to require from the rich who had lent money on interest, the refunding of all past interest paid to them by their debtors.[64] To appreciate correctly such a demand, we must recollect that the practice of taking interest for money lent was regarded by a large proportion of early ancient society with feelings of unqualified reprobation; and it will be seen, when we come to the legislation of Solon, how much such violent reactionary feeling against the creditor was provoked by the antecedent working of the harsh law determining his rights.