[92\4: Machaon's ~mnê=ma~ and ~hiero\n ha/gion~ 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 ~hêrô=|on~ lay at the foot of the ~lo/phos Dri/on~ by Mt. Garganus 100 stades from the sea, ~rhei= de\ ex autou= pota/mion pa/nakes pro\s ta\s tô=n thremma/tôn no/sous~, 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\4: 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\4: Sanctuary of ~Hê/rôs iatro/s~ 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) ~Iatro/s~ 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 ~hê/rôs stratêgo/s, stephanêpho/ros, klaïkopho/ros~--this last in two different places, like ~hê/rôs iatro/s~, see above, n. 61). Acc. to {151} his view ~Iatro/s~ was given the adj. title ~hê/rôs~ to distinguish him from a ~theo\s Iatro/s~. But this would only be possible if there existed a god who was not merely an ~iatro/s~ and so called by this title, like ~Apo/llôn, Poseidô=n iatro/s~, but whose _proper name_ was ~Iatro/s~. But there was no such god. Usener (151) infers the existence of a god ~Iatro/s~ out of the proper name ~Iatroklê=s~. But this would only be justifiable if there were not a whole host of proper names compounded with ~-klê=s~, the first part of which is anything but a god's name (list in Fick, _Griech. Personennamen_^2, p. 165 ff.).--There seems no real reason for understanding the name ~hê/rôs iatro/s~ differently from the analogous ~hê/. stratêgo/s, hê/. teichophu/lax~, etc.--There existed besides even ~nu/mphai iatroi/, peri\ Êlei/an~. Hesych.]