est ad inferos descensus ad tollendas sortes: in quo loco dicuntur ii qui descenderunt Iovem ipsum videre. Otherwise, Tr. was said to inhabit the cave in the shape of a snake as is so frequently the case with earth-deities. Not only are snakes sacred to him as to Asklepios (Paus. 9, 39, 3) and live in his cave (to propitiate them people take honey-cakes down with them) but he himself is present in the form of a snake: ~o/phis ê=n ho manteuo/menos~, Schol. Ar., _Nub._ 508: cf. Suidas ~Trophô/nios~. It was this personal contact between the god and the inquirer which specially distinguished the oracle of Tr. ~mo/non ekei=no (to\ mantei=on) di' autou= chra=| tou= chrôme/nou~. Philostr., _VA._ 8, 19, p. 335, 30 K. Of course, many only _heard_ without seeing: ~tis kai\ ei=den kai\ a/llos ê/kousen~, Paus. 9, 39, 11. But it was the god they heard.] [13\3: Speaking of Zalmoxis among the Getae (cf. Str. 297 f.; 762; Hdt. iv, 95-6. _EM._ ~Za/lm.~), 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 ~aga/lmata~ as ~daimoni/ois ouk oi=d' ho/pôs _hidrume/nois_ e/n tini to/pô|, ho\n . . . _oikou=sin_~. They dwell within this ~he/na keklêrôme/non to/pon~, 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.: ~e/ntha phêsi\n anthrôpoeidei=s theôrei=sthai theou\s kai\ ou pseudome/nous alla\ kai\ enargei=s. . . . o/psetai/ tis autou\s ouch ha/pax pararrue/ntas . . . all' _a/ei_ toi=s boulome/nois homilou=ntas~ (and so ever present there. Aristid. i, p. 78 Di. [38, 21 K.], ~Amphia/raos kai\ Trophô/nios en Boiôti/a| kai\ Amphi/lochos en Aitôli/a| chrêsmô|dou=si kai\ _phai/nontai_~. 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 ~epiphai/nontai, epiphoitô=sin~, in certain other temples as well (cf. for example, the account of the ~epipha/neiai~ of Machaon and Podaleirios in Adrotta given by Marin., _V. Procli_, 32; cf. Suid. ~Euste/phios~, 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 ~a/duton~ (or else in the form of a snake ~Eph. Arch.~ '83, p. 215 f., ll.