The taint of the ultra-sceptical school still lingers. Else why should a countryman of Tintoretto say that Eucheir and Eugrammus are “obviously fictitious” names? In spite of its obvious fictitiousness the name Eucheiros was actually borne by a Greek potter, several of whose vases have come down to us signed “Eucheiros made me the son of Ergotimos[1246].” This Eucheiros the son of Ergotimos (itself a good industrial name) lived not in the seventh century but in the sixth: also, he was not a Corinthian but an Athenian. But even if we refrain from emphasizing the pride of family which his signature shows as compared with that of most potters, who sign with only their own names, and refrain too from recalling the facts that Greeks so very frequently bore the names of their grandfathers and that potters like Amasis almost certainly migrated to Athens about the middle of the sixth century, when Athens was supplanting the rest of Greece and more particularly Corinth in the pottery industry, still the sixth century Athenian Eucheiros completely disposes of the “obvious fictitiousness” of one detail of the Demaratus story. So far from being obviously fictitious the Corinthian Eucheir has every appearance of historical reality. So too has his alleged relationship to the founder of the Tarquin dynasty at Rome. If the first tyrant of Corinth got his name from a pot and very possibly owed his tyranny to the Corinthian potteries, it is not surprising if a Corinthian emigrant to Italy took potters with him and used them to build up the position which enabled him to make himself tyrant in the city of his adoption[1247]. In both cases we are dealing with conjectures, but it may be fairly claimed that the two conjectures lend one another mutual support. [Sidenote: Servius and Greece: the narrative connects him not with Corinth but with Ionia.] There are no traditions connecting Servius with Corinth: such notices as we have of his relations with the Greeks connect him with Ionia. Both Livy[1248] and Dionysius[1249] and also Aurelius Victor[1250] state that Servius built a temple of Artemis and made it the centre of a Latin league, in imitation of the temple of Artemis at Ephesus, which was the meeting-place of the Ionian league. It has already been suggested that Servius’ monetary reforms may have a historical basis, and be due to intercourse with the Phocaeans, who had founded Marseilles in 600 B.C. The city of Phocaea, though in Aeolian territory, was reckoned Ionian[1251]. [Sidenote: Ionian influence in Central Italy at the reputed period of Servius is confirmed by archaeological finds.]