Note 13 — Chapter III · CAVE DEITIES: SUBTERRANEAN TRANSLATION

Speaking of Zalmoxis among the Getae (cf. Str. 297 f.; 762; Hdt. iv, 95–6. EM. Ζάλμ.), Mopsos in Cilicia, Amphilochos in Akarnania, Amphiaraos and Trophonios—in fact, all of them daimones who had oracles of Incubation—Or. (Cels. iii, 34, p. 293–4 L.) says: they have temples and ἀγάλματα as δαιμονίοις οὐκ οἶδ’ ὅπως ἱδρυμένοις ἔν τινι τόπῳ, ὃν . . . οἰκοῦσιν. They dwell within this ἕνα κεκληρωμένον τόπον, vii, 35 (pp. 53–4 L.), cf. iii, 35 fin. In that place and only there are such daimones visible. Cels. vii, 35 (p. 53 L.), of the temples of Amph., Troph., Mops.: ἔνθα φησὶν ἀνθρωποειδεῖς θεωρεῖσθαι θεοὺς καὶ οὐ ψευδομένους ἀλλὰ καὶ ἐναργεῖς. . . . ὄψεταί τις αὐτοὺς οὐχ ἅπαξ παραρρυέντας . . . ἀλλ’ ἄει τοῖς βουλομένοις ὁμιλοῦντας (and so ever present there). Aristid. i, p. 78 Di. [38, 21 K.], Ἀμφιάραος καὶ Τροφώνιος ἐν Βοιωτίᾳ καὶ Ἀμφίλοχος ἐν Αἰτωλίᾳ χρησμῳδοῦσι καὶ φαίνονται. On the extension beyond its original home of the cult of such an Incubation-deity localization in a single spot was of course relaxed. It was either disputed where his permanent habitation really was (as in the case of Amph.), or else the god gradually ceased to be bound to any one place, though still bound to certain places in the sense that he could appear only there, and not anywhere he chose. Such is the case with Asklepios and with various other daimones equally bound originally to a single spot, who then ἐπιφαίνονται, ἐπιφοιτῶσιν, in certain other temples as well (cf. for example, the account of the ἐπιφάνειαι of Machaon and Podaleirios in Adrotta given by Marin., V. Procli, 32; cf. Suid. Εὐστέφιος, from Damascius, V. Isid.). But when inquiries are made of a god by Incubation the god must always appear in person; if he is absent no oracle can be given. See the story of Amphiaraos in Plu., DO. 5, p. 412 A. In the records of miracles of healing found in Epidauros the god himself regularly comes to the sleeper in the ἄδυτον (or else in the form of a snake Ἐφ. Ἀρχ. ’83, p. 215 f., ll. 113–19), sometimes accompanied by his ὑπήρεται (the Asklepiadai), cf. Ἐφ. Ἀρχ. ’85, p. 17 ff. ll. 38 ff., 111 f. In the old miracle of Aristagora of Troezen (Ἐφ. Ἀρχ. ’85, p. 15, l. 10 ff.) reported already by Hippys of Rhegion (which there is no reason to doubt) at first only “the sons of the god” appeared to the sick woman οὐκ ἐπιδαμοῦντος αὐτοῦ ἀλλ’ ἐν Ἐπιδαύρῳ ἐόντος. Only in the following night did Asklepios himself appear to her ἱκὼν ἐξ Ἐπιδαύρου. Everywhere it is implied that dream-healing can only take place through personal action of the god (cf. Ar., Plut.); later by the advice, at least, of the god, personally appearing to the patient (see Zacher, Hermes, xxi, 472 f.); and this presumption is explained by the fact that originally Incubation could only take place at the actual spot where the god (or Hero) had his permanent abode.