This is a fact of possible significance. It suggests that the Heraeum may have been the religious centre of Pheidon’s imperial policy, a sort of religious federal capital carefully placed away from the chief cities of the Argolid much as the federal capital of Australia has been placed away from the capitals of the various Australian states. It looks indeed as though the analogy may have been closer still, and that Pheidon was the builder of his federal capital. If so his date was some time, probably early, in the seventh century. [Sidenote: B. Fresh evidence from Herodotus.] This ends the evidence of the Heraeum and brings me to the most important section of my argument. We have just seen how little need there is to mistrust Ephorus simply because he does not exactly reproduce Herodotus. All the same the earlier writer is of course by far the more reliable. The account of Pheidon’s coinage in Aegina would gain enormously in credibility if any evidence for it could be found in the pages of Herodotus. Modern writers without exception have taken it for granted that no such evidence is to be found. In this I believe them to have been mistaken. There is a passage in the fifth book which, though it does not mention Pheidon’s name, I believe to describe the conquest by him of Aegina and the institution as a result of that conquest of the weight standard on which the earliest Aeginetan coins were struck. If my explanation has not been anticipated, there is no reason for surprise. The passage contains references to pottery, ships, dress, and jewellery, and my interpretation of it is based on archaeological evidence much of which has only quite recently become available. [Sidenote: Herodotus, V. 82 f. describes an Argive intervention in Aegina,]