The reformed festival was held in honour of this Theban hero and the Theban wine god Dionysus. The ejected Adrastus had been one of the leaders in the famous expedition of the Seven against Thebes[1320]. There can be little doubt that when the festival was instituted Cleisthenes was aiming at an entente with the great inland city that formed the first main stage on the route from Delphi to Euboea and the North. But the attempt was a failure. Thebes was conspicuously unrepresented at the wooing of Cleisthenes’ daughter Agariste[1321], and the tyrant is furious when one of the suitors performs what has plausibly been suggested to have been a Theban dance[1322]. Relations with Delphi may have run a similar course. In the first celebration of the reformed Delphian Pythia Cleisthenes competed; and the way that he approached the Delphic oracle before reorganizing his own Sicyonian festival shows that he wanted an understanding with the authorities there, to whom his family was perhaps largely indebted for its throne[1323]. But the oracle would have nothing to do with Cleisthenes’ proposals and used abusive language to the tyrant for making them. Relations between the god and the tyrant can hardly have remained cordial after this incident and the Thebans presumably sided with the god. Whatever the precise outcome of Cleisthenes’ policy with Delphi and Thebes the likelihood remains that one main object of that policy had been to give a new direction to the city’s trade. We have been assuming that the Sicyon of the tyrants was an important centre of commerce and industry. This has been denied by Eduard Meyer[1324]. The evidence is meagre: but as far as it goes it is entirely against Meyer’s hypothesis, which makes it hard to explain how the city became so great and prosperous at this time. We have seen already that Cleisthenes possessed a powerful fleet and that his proceedings suggest far-reaching commercial designs. The evidence as to industry points in the same direction. Some distinguished archaeologists have actually assigned to the Sicyon of Andreas and Orthagoras one of the leading industries of the period, the making of the remarkably fine pottery now usually known as Proto-Corinthian. Their arguments are by no means decisive[1325], and in any case there is nothing to associate the Sicyonian tyrants personally with Sicyonian potteries; but there are literary notices which point to the Orthagorids as having been, like the other early tyrants, builders and, presumably, employers of local labour. The Olympian “treasury” which Pausanias thought to have been put up by the tyrant Myron[1326] has been shown by excavation to have been fifth century work[1327]. But in this treasury Pausanias saw two “bronze chambers” (models of buildings?) one of which bore an inscription saying that it was a dedication of Myron and the people of Sicyon. This inscription may have misled Pausanias into ascribing to Myron the building that contained it[1328].