For Argos the evidence is limited mainly to the finds from the Heraeum, the temple some miles from the city, that was excavated by the Americans. As mentioned already, the evidence from this site has been used for dating the embargo in the second half of the sixth century[1558]. Unfortunately, the American report is mistaken in the dating of some of its finds. It ascribes to the first half of the sixth century the archaizing Attic potter Nikosthenes, who flourished in the second half[1559]. The only two types of Attic fragments that the report states to have been found in considerable numbers[1560] both belong to the latter part of the century, and not, as the report states, to the first half of it. The finds therefore can hardly be quoted as indicating an exclusion of Attic pottery that started in the middle of the sixth century. They include only a very few fragments of early seventh century Attic[1561]. The indignant Argives and Aeginetans who, at the date that we are trying to determine, had crushed the Athenians in Aegina, did not merely exclude Attic pottery from the temple or temples of their outraged deities. They insisted further on the exclusive use of local pottery. It is highly probable that a whole mass of this local pottery, used for this very purpose, has actually come down to us. In the recent excavations of the Heraeum at Tiryns, the vast majority of the dedicated vases are miniature vessels of local fabric. The number reaches nearly a thousand, forming a series that begins in the seventh century and runs right through the sixth century into the fifth[1562]. Miniature vases similar in style, and presumably of about the same date, were found in like abundance in the Argive Heraeum[1563], where they were dated by the Americans many centuries too early. They form the most characteristic series of vase dedications in the temple. It has been suggested with much plausibility by Frickenhaus in the Tiryns publication[1564], that it was just such a mass of similar votive vases that was seen by Herodotus in the temple of Damia and Auxesia in Aegina. If Frickenhaus is right, the exclusion of Attic pottery from certain temples in Aegina and the Argolid is naturally put back at least into the seventh century. Frickenhaus refuses to believe that the use of these “native pots” was due to the reason given by Herodotus. But does the association of these harmless little local vases with an anti-Attic policy really look like an aetiological invention?