Thus it was the Aeginetans who, within thirty or forty years of the invention of coinage by the Lydians (c. 700 B.C.), introduced to the western world a system of such incalculable value to trade.
He traces back the hostility of the two states to a dispute about the images of the goddesses Damia and Auxesia, which the Aeginetans had carried off from Epidaurus, their parent state.
Upon the refusal of the Aeginetans to continue these offerings, the Athenians endeavoured to carry away the images.
The Aeginetans at first contented themselves with sending the images of the Aeacidae, the tutelary heroes of their island.
After the death of Cleomenes and the refusal of the Athenians to restore the hostages to Leotychides, the Aeginetans retaliated by seizing a number of Athenians at a festival at Sunium.
An engagement followed in which the Aeginetans were defeated.
In the repulse of Xerxes it is possible that the Aeginetans played a larger part than is conceded to them by Herodotus.
In the first winter of the Peloponnesian War (431 B.C.) Athens expelled the Aeginetans, and established a cleruchy in their island.
Again, side by side with gods of superior rank, certain heroes were worshipped as protecting spirits of the country or state; such were the Aeacidae amongst the Aeginetans, Ajax son of Oileus amongst the Epizephyrian Locrians and Hector at Thebes.
In 459 the Corinthians, in common with their former rivals the Aeginetans, made war upon Athens, but lost both by sea and land.
By the Aeginetans to Zeus, by the Samians to Hera, and by the Milesians to Apollo.
The Athenians retaliated by attacking Methone (which was secured by Brasidas), by successes in the West, by expelling all Aeginetans from Aegina (which was made a cleruchy), and by wasting the Megarid.
He took part in Cleomenes' second expedition to Aegina, on which ten hostages were seized and handed over to the Athenians for safe custody: for this he narrowly escaped being surrendered to the Aeginetans after Cleomenes' death.