[92] Machaon’s μνῆμα and ἱερὸν ἅγιον at Gerenia, Paus. 3, 26, 9. His bones had been brought by Nestor when he came home from Troy: § 10. Cf. Schol. Marc. and Tz. Lyc. 1048. The first to sacrifice to him was Glaukos the son of Aipytos: Paus. 4, 3, 9.—Podaleirios. His ἡρῷον lay at the foot of the λόφος Δρίον by Mt. Garganus 100 stades from the sea, ῥεῖ δὲ ἐξ αὐτοῦ ποτάμιον πάνακες πρὸς τὰς τῶν θρεμμάτων νόσους, Str. 284. The method of incubation given in the text is described by Lyc. 1047–55. He also speaks of a river Althainis (so called because of its medicinal properties, cf. EM. 63, 3, from Schol. Lyc.), which cured disease if one sprinkled oneself with water from it.—? from Timaeus, cf. Tz. on 1050. (Cf. also the spring by the Amphiaraion at Oropos: Paus. 1, 34, 4.)
[93] Paus. 2, 38, 6.—The brother of Polemokrates, Alexanor, had a heroön at Titane in the territory of Sikyon: Paus. 2, 11, 7; 23, 4; but we hear nothing of sick-cures (though his name would lead us to suspect such).—Other Asklepiadai: Nikomachos, Gorgasos, Sphyros (Wide, Lac. Culte, 195).
[94] Sanctuary of Ἥρως ἰατρός near the Theseion: Dem. 19, 249; 18, 129; Apollon., V. Aesch., p. 265, 5 f. West. Decree about melting down silver votive-offerings (third and second century), CIA. ii, 403–4.—Acc. to Usener (Götternamen, 149–53) Ἰατρός is to be regarded as the proper name of this Hero (really a functional “Sondergott”) and not as an adjectival description of a nameless Hero (as in ἥρως στρατηγός, στεφανηφόρος, κλαϊκοφόρος—this last in two different places, like ἥρως ἰατρός, see above, [n. 61]). Acc. to [151] his view Ἰατρός was given the adj. title ἥρως to distinguish him from a θεὸς Ἰατρός. But this would only be possible if there existed a god who was not merely an ἰατρός and so called by this title, like Ἀπόλλων, Ποσειδῶν ἰατρός, but whose proper name was Ἰατρός. But there was no such god. Usener (151) infers the existence of a god Ἰατρός out of the proper name Ἰατροκλῆς. But this would only be justifiable if there were not a whole host of proper names compounded with -κλῆς, the first part of which is anything but a god’s name (list in Fick, Griech. Personennamen2, p. 165 ff.).—There seems no real reason for understanding the name ἥρως ἰατρός differently from the analogous ἥ. στρατηγός, ἥ. τειχοφύλαξ, etc.—There existed besides even νύμφαι ἰατροί, περὶ Ἠλείαν. Hesych.
[95] CIA. ii, 404, distinguishes the Hero referred to by the decree as the ἥρως ἰατρὸς ὁ ἐν ἄστει. This clearly implies a second ἥρως ἰατρός, outside Athens. But the Rhet. Lex. in AB. 262, 16 f. (cf. Sch. Dem., p. 437, 19–20 Di.), speaks of a ἥρως ἰατρός called Aristomachos ὅς ἐτάφη ἐν Μαραθῶνι παρὰ τὸ Διονύσιον, who it is clear cannot be the ἥρως ἰατρὸς that Demosthenes meant—for he is ὁ ἐν ἄστει; but the description applies very well to the Hero Physician worshipped in Attica outside the ἄστυ. See L. v. Sybel, Hermes, xx, 43.
[96] Cenotaph of Kalchas in Apulia near the heroön of Podaleirios, Lyc. 1047 ff.—his body was said to be buried in Kolophon: Νόστοι; Tz. Lyc. 427; Schol. D.P. 850. ἐγκοίμησις at his heroön, sleeping on the skin of the sacrificed ram: Str. 284; the same as, acc. to Lycophron, in the temple of Podaleirios. It almost looks like a mistake in either Strabo or Lyc. But the ritual may quite well have been the same in both temples and we find it again in the dream-oracle of Amphiaraos in Oropos, Paus. 1, 34, 5.—At the present day the Archangel Michael is worshipped at Monte Sant’ Angelo beneath Mt. Garganus. He appeared there during the fifth century and in a cave which is perhaps rightly regarded as the former site of the incubation-oracle of Kalchas: Lenormant, à travers l’Apulie, i, p. 61, Paris, 1883. S. Michael had in other cases also taken over the duties of the ancient incubation mantic, and continued them in a Christian form—though the task belonged more often to SS. Cosmas and Damian—e.g. in the Michaelion in Constantinople, the ancient Σωσθένιον: see Malal., pp. 78–9 Bonn.; Soz., HE. ii, 3.
[97] Lyc. 799 f. Arist. and Nicand. in Schol. ad loc. Was there a legend that made Odysseus die there? Lyc. himself, it is true, gives quite a different story a little later (805 ff.), much to the amazement of his scholiasts. Perhaps in 799 f. he was thinking, in spite of the dream oracle, only of a κενὸν σῆμα of Odysseus in Aetolia (as in the case of Kalchas).
[98] Grave of Prot.: Hdt. ix, 116 ff.; Lyc. 532 ff. ἱερὸν τοῦ Πρωτεσιλάου Thuc. viii, 102, 3. Oracle: Philostr., Her. 678, p. 146 f. K. It was esp. also an oracle of healing: ib., 147, 30 f. K.
[99] An oracle “Sarpedonis in Troade” is mentioned in a cursory enumeration of oracular sites by Tert., An. 46. It is difficult to imagine how Sarpedon, the Homeric one—no other can be meant here—whose body had been so ceremoniously brought to Lykia, can have had an oracle in the Troad. It may be merely a slip of the pen on Tertullian’s part.—At Seleucia in Cilicia there was an oracle of Apollo Sarpedonios, D.S. 32, 10, 2; Zos. 1, 57. Wesseling on D.S. ii, p. 519, has already called attention to the more detailed account in the Vit. S. Theclae of Basilius bishop of Seleucia; see the extracts given by R. Köhler, Rhein. Mus. 14, 472 ff. There the oracle is described [152] as a dream-oracle of Sarpedon himself who was consulted at his grave in Seleucia. It is also certain, as Köhler remarks, that Sarpedon, the son of Europa and brother of Minos, is meant. (This Cretan Sarpedon appears first in Hesiod and is quite distinct from the Homeric one: Aristonic. on Ζ 199. Indeed, Homer knows no other brother of Minos except Rhadamanthys: Ξ 322. In spite of this he was often regarded as the same as the Homeric Sarpedon who came from Lykia [cf. the name Zrppädoni on the Obelisk of Xanthos: Lyc. Inscr. tab. vii, l. 6]; acc. to [Apollod.] 3, 1, 3, he lived through three γενεαί, cf. Schol. V., Ζ 199: which seems a marvellous feat much in the manner of Hellanikos. Others made the Cretan Sarp. into the grandfather of the Lykian: D.S. 5, 79, 3.) The oracle belonged properly to Sarpedon; Apollo seems merely to have been an intruder here and to have taken the place of the Hero as he did with Hyakinthos at Amyklai. That Sarpedon, however, was not therefore quite forgotten is shown by the Christian notice of him. Perhaps Apollo was regarded as merely the patron of the oracle whose real guardian was still Sarpedon. It certainly indicates community of worship when Ap. is there called Ἀπόλλων Σαρπηδόνιος; so too in Tarentum—brought thither from Sparta and Amyklai—there was a τάφος παρὰ μέν τισιν Ὑακίνθου προσαγορευόμενος, παρὰ δέ τισιν Ἀπόλλωνος Ὑακίνθου (in which no alteration is necessary), Plb. 8, 30, 2. In Goityn there was a cult of Atymnos (Solin. 11, 9, p. 73 Mom.), the beloved of Apollo (or of Sarpedon): he too was worshipped as Apollo Atymnios (Nonn., D. 11, 131; 258; 12, 217).
[100] The inhabitants of Gadeira sacrificed to Men.; Philostr., VA. 5, 4, p. 167, 10 K. τὸ Μενεσθέως μαντεῖον on the Baetis is mentioned by Str., p. 140. How it got there we do not know.
[101] Str. 546. Autol. came there as a sharer in the expedition of Herakles against the Amazons and with the Argonauts. A.R. ii, 955–61. Plut., Luc. 23.