, at Sicyon (Paus. 2.10.2), at Athens (1.21.7), near Patrae (7.21.6), at Titane in the territory of Sicyon (7.23.6), at Thelpusa (8.25.3), in Messene (4.31.8), at Phlius (2.13. § 3), Argos (2.23.4), Aegium (2.23.5), Pellene (7.27.5), Asopus (3.22.7), Pergamum (3.26.7), Lebene in Crete, Smyrna, Balagrae (2.26.7), Ambracia (Liv. 38.5), at Rome and other places. At Rome the worship of Aesculapius was introduced from Epidaurus at the command of the Delphic oracle or of the Sibylline books, in B. C. 293, for the purpose of averting a pestilence. Respecting the miraculous manner in which this was effected see Valerius Maximus (1.8.2), and Ovid. Met. 15.620, &c.; comp. Niebuhr, Hist. of Rome, iii. p. 408, &c.; Liv. 10.47, 29.11; Suet. Cl. 25.)
The sick, who visited the temples of Aesculapius, had usually to spend one or more nights in his sanctuary (kaqeu/dein, ineubare, Paus. 2.27 § 2), during which they observed certain rules prescribed by the priests.
The god then usually revealed the