Such was the use to which Xenophon applied the tithe voted by the army at Kerasus to the Ephesian Artemis; the other tithe, voted at the same time to Apollo, he dedicated at Delphi in the treasure-chamber of the Athenians, inscribing upon the offering his own name and that of Proxenus. His residence being only at a distance of twenty stadia from the great temple of Olympia, he was enabled to enjoy society with every variety of Greeks,—and to obtain copious information about Grecian politics, chiefly from philo-Laconian informants, and with the Lacedæmonian point of view predominant in his own mind; while he had also leisure for the composition of his various works. The interesting description which he himself gives of his residence at Skillus, implies a state of things not present and continuing,[293] but past and gone; other testimonies too, though confused and contradictory, seem to show that the Lacedæmonian settlement at Skillus lasted no longer than the power of Lacedæmon was adequate to maintain it. During the misfortunes which befel that city after the battle of Leuktra (371 B.C.), Xenophon, with his family and his fellow-settlers, was expelled by the Eleians, and is then said to have found shelter at Corinth. But as Athens soon came to be not only at peace, but in intimate alliance, with Sparta,—the sentence of banishment against Xenophon was revoked; so that the latter part of his life was again passed in the enjoyment of his birthright as an Athenian citizen and Knight.[294] Two of his sons, Gryllus and Diodorus, fought among the Athenian horsemen at the cavalry combat which preceded the battle of Mantineia, where the former was slain, after manifesting distinguished bravery; while his grandson Xenophon became in the next generation the subject of a pleading before the Athenian Dikastery, composed by the orator Deinarchus.[295] [293] Xen. Anab. v. 3, 9. [294] Diogen. Laërt. ii, 53, 54, 59. Pausanias (v, 6, 4) attests the reconquest of Skillus by the Eleians, but adds (on the authority of the Eleian ἐξηγηταὶ or show guides) that they permitted Xenophon, after a judicial examination before the Olympic Senate, to go on living there in peace. The latter point I apprehend to be incorrect. The latter works of Xenophon (De Vectigalibus, De Officio Magistri Equitum, etc.), seem plainly to imply that he had been restored to citizenship, and had come again to take cognizance of politics at Athens. [295] Diogen. Laërt. ut sup. Dionys. Halic. De Dinarcho, p. 664, ed. Reiska. Dionysius mentions this oration under the title of Ἀποστασίου ἀπολογία Αἰσχύλου πρὸς Ξενοφῶντα. And Diogenes also alludes to it—ὥς φησι Δείναρχος ἐν τῷ πρὸς Ξενοφῶντα ἀποστασίου.