There is nothing suspicious in the Aeginetans having twice in two hundred years attained some sort of thalassocracy, and having on both occasions come as a result into collision with Athens. It is perfectly natural for the Aeginetans on a second occasion to appeal to allies who had previously helped them so effectively and with such profit to themselves. Macan[897] observes that the Herodotean account of the feud between Athens and Aegina is remarkably uninfluenced by contemporary politics and interests. He suggests[898] dating the subjection of Aegina to Epidaurus to the reign of Pheidon, and the revolt of the island from Epidaurus to the time of Pheidon’s fall. But why in that case does the account speak of a revolt from Epidaurus, if it was really a revolt from the famous Argive tyranny? The whole narrative finds a more appropriate setting if regarded as one chapter in the history of Pheidon himself. [Sidenote: Why Pheidon is not mentioned in them.] Only, why in this case is the name of Pheidon nowhere mentioned? It is one thing to omit details in a biography four lines in length. It is quite another to omit so prominent a name in a narrative that runs to seven whole chapters. But the omission, though at first sight surprising, is capable of explanation. The Herodotean story appears to have been derived from the temple of Damia and Auxesia[899]. It was told Herodotus not in connexion with any royal monument, but to explain certain offerings of pottery and jewellery that he saw in the temple. Not a single personal name occurs in the whole narrative, and there is no particular reason why there should. There may actually have been motives for not introducing them. The account of the events given to Herodotus in the Aeginetan temple of Damia and Auxesia would naturally not emphasize the part played by the Argive tyrant. The Athenian version, to which also Herodotus alludes, would have still better reason for trying to forget the name of Pheidon. If my whole interpretation of these events is not entirely wrong, Pheidon dealt the Athenians what was probably the most crushing blow they had ever received down to the days when Herodotus wrote his history. The personal name may be omitted from the same motive that made the Athenians speak of the Aeginetan drachma as the “fat” drachma, which they are said to have done, “refusing to call it Aeginetan out of hatred of the Aeginetans[900].” Sparta again had taken sides against Pheidon at Olympia[901], and would have had no interest in perpetuating the name of the man who had almost barred their way to the hegemony of the Peloponnese.