In the course of the ‘Enneakrounos’ excavations Dr Dörpfeld came upon a small sanctuary consisting of a precinct, an altar, and a well[891]. The precinct wall, the well and the conduit leading to it were clearly, from the style of their masonry, of the date of Peisistratos. Within and around the precinct were votive offerings that pointed to the worship of a god of healing, reliefs representing parts of the human body, breasts and the like, a man holding a huge leg marked with a varicose vein, reliefs of the usual ‘Asklepios’ type, and above all votive snakes. Had there been no inscriptions the precinct could have been at once claimed as ‘sacred to Asklepios,’ and we should have been left with the curious problems, ‘Why had Asklepios two precincts, one on the south, one on the west of the Akropolis; and, if the god had already a shrine on the west slope in the days of Peisistratos, why did he trouble to make a triumphant entry into Athens on the south slope in 421 B.C.?’ Happily we are left in no such dilemma. On a stele found in the precinct we have the following inscription[892]: ‘Mnesiptolemè on behalf of Dikaiophanes dedicated (this) to Asklepios Amynos.’ If the inscription stood alone, we should probably decide that Asklepios was worshipped in the precinct _under the title of Amynos_, the Protector. Whatever the original meaning of the word Asklepios—and we may conjecture it was merely a cultus-title—it soon became a proper name, and could therefore easily be associated with an adjectival epithet. A second inscription[893] happily makes it certain that Amynos was not merely an adjective, but an adjectival title of a person distinct from Asklepios. It runs as follows: ‘Certain citizens held it just to commemorate concerning the common weal of the members of the thiasos of Amynos and of Asklepios and of Dexion.’ Here we have the names of three personalities manifestly separate and enumerated in significant order. We know Asklepios and most fortunately Dexion. The author of the _Etymologicon Magnum_[894], in explaining the word _Dexion_, says: ‘The title was given by the Athenians to Sophocles after his death. They say that when Sophocles was dead the Athenians, wishing to give him added honours, built him a hero-shrine and named him Dexion, the Receiver, from his reception of Asklepios—for he received the god in his own house and set up an altar to him.’ For the heroization of Sophocles we have earlier evidence than the _Etymologicon Magnum_. The historian Istros[895] (3rd cent. B.C.) is quoted as saying that the Athenians ‘on account of the man’s virtue passed a vote that yearly sacrifice should be made to him.’