that this was set up at the spring inside the city, along with other statues, to offer a pleasing spectacle to those who came there. From the image of the savior, a plant had grown up at its feet, a cure for all diseases, but especially for consumption, and as they sought the cause (for over time it had been forgotten both whose form it bore and the deed for which it was erected; for standing in the open and exposed, no small part of its body had been buried by earth carried down upon it from the higher places, especially in times of rain, by which the inscription declaring the details had been obscured); when this inquiry therefore arose, the part that was buried was excavated, and an inscription was found teaching the whole story. And the plant was no longer seen after that time, neither there nor elsewhere; but having moved the statue into the diaconicon of the church, they gave it fitting care, in no way revering or worshipping it (for it was not lawful to worship bronze or any other material), but by this very act, by a more solemn posture and by visiting the place with pleasure to see the image, they showed their longing for the archetype. This statue, during the times of Julian, the Hellenists who inhabited Paneas, inflamed with impiety, having torn it from its base and having bound its feet, dragged it through the middle of the main street; in which process they tore apart and scattered the rest of the body, but the head, which had been severed from the neck during the dragging, some of those who were pained by what was happening secretly took it up and preserved it as best they could. And he says that he himself had seen it. Paneas, however, was called Dan in ancient times, having drawn its name from Dan, the son of Jacob, the patriarch of those then inhabiting it; then it was called Caesarea Philippi. And when the Hellenists established an idol of Pan in it, it changed to the name of Paneas. 7.4 That, while the Hellenists were contriving the most outrageous things against the Christians everywhere, this too was perpetrated by the impious in Palestine. having taken the bones of the prophet Elisha and of John the Baptist (for both were buried there) from their tombs and having mixed them with the bones of irrational animals, they burned them together to dust and scattered them into the air. And seizing those who were Christians, they sometimes placed them on the lit altars as sacrifices, and they broke out into much other unspeakable ritual. which things Julian, knowing, was not at all vexed, but even especially rejoiced, as the infamy for what was done fell upon others, while his own purpose was accomplished by their deeds. But perceiving that through so much madness none of what he wished was being accomplished (for the besieged spirit of the Christians was rather strengthened), he contrived to bring into conflict the bishops who had been cast out on charges and those who held the thrones in their place. And so he granted full authority to each party to do as much as was in their power for their own establishment and benefit. From which things they, clashing with one another, brought much disgrace and blame upon the faith, which was the aim of the apostate. And he introduced other things of the same evil artifice; for he returned those enrolled in the clergy to the public service of the city councillors and transferred the grain allowances of the churches to the worshippers of the demons, and he did not cease to do everything by which the affairs of the demons might flourish while those of the faith, as he supposed, might be driven to destruction. 7.5 That, he says, as matters were thus proceeding, Eudoxius, remembering the oaths and promises which he had undertaken to Eunomius on behalf of Aetius, wrote to Euzoius of Antioch to assemble a synod, by which Aetius was to be absolved from the sentence condemning him. But Euzoius paid no attention to the request, especially blaming Eudoxius, that he himself had not first begun to do what he suggests to others. But as the

ἀνεστηλῶσθαι μὲν ταύτην κατὰ τὴν πηγὴν τὴν ἔνδον τῆς πόλεως μετὰ καὶ ἑτέρων ἀγαλμάτων, τερπνότητός τι παρέχειν τοῖς φοιτῶσι θέαμα. τῆς δὲ τοῦ σωτῆρος εἰκόνος βοτάνης κατὰ τοὺς πόδας ἀναφυείσης, νοσημάτων μὲν ἁπάντων, μάλιστα δὲ τῆς φθινάδος ἴαμα, καὶ ζητούντων τὴν αἰτίαν (ἐλελήθει γὰρ τῷ χρόνῳ καὶ οὗτινος ἔφερε μορφὴν καὶ ἡ πρᾶξις δι' ἣν ἀνεστήλωτο· ἐν ὑπαίθρῳ γὰρ καὶ γυμνὸς ἑστώς, ἐπ' οὐκ ὀλίγον συνεχώσθη τοῦ σώματος, γῆς ἐπ' αὐτὸν ἐκ τῶν ὑψηλοτέρων ἀεὶ τόπων ἐν τοῖς τῶν ὄμβρων μάλιστα καιροῖς ἐπιφερομένης, ὑφ' ἧς ἡ τῶν γραμμάτων τῶν ἕκαστα δηλούντων ἠφάνιστο γνῶσις)· τῆς οὖν ζητήσεως ταύτης ἐπιστάσης, ἀνωρύχθη μὲν τὸ συγκεχωσμένον, εὑρέθη δὲ γράμματα τὴν ἱστορίαν πᾶσαν ἀναδιδάσκοντα. καὶ ἡ πόα μὲν οὐκ ἔτι μετ' ἐκεῖνον ὤφθη τὸν χρόνον οὔτε ἐκεῖ οὔτε ἀλλαχόθι· τὸν δὲ ἀνδριάντα μεταστησάμενοι ἐν τῷ τῆς ἐκκλησίας διακονικῷ τὰ πρέποντα ἐθεράπευον, σέβοντες μὲν ἢ προσκυνοῦντες οὐδαμῶς (οὐ γὰρ ἦν θέμις χαλκὸν ἢ ἄλλην ὕλην προσκυνεῖν), αὐτῷ δὲ τούτῳ, στάσει τε σεμνοτέρᾳ καὶ τῷ μεθ' ἡδονῆς ἐπιφοιτᾶν τῷ τόπῳ τὸ εἶδος θεασομένους, τὸν περὶ τὸ ἀρχέτυπον πόθον ἐπιδεικνύμενοι. Τοῦτο τὸ ἄγαλμα κατὰ τοὺς Ἰουλιανοῦ χρόνους τὸ Ἑλληνικὸν εἰς ἀσέβειαν ἀναφλεχθέντες, οἱ τὴν Πανεάδα οἰκοῦντες, τῶν βάθρων ἀνασπασάμενοι καὶ τῶν ποδῶν ἐκδησάμενοι, διὰ μέσης ἔσυρον τῆς λεωφόρου· ἐν ᾧ τὸ μὲν ἄλλο σῶμα διασπώμενοι διεσκέδασαν, τὴν δὲ κεφαλήν, ἐν τῷ σύρεσθαι τοῦ αὐχένος διαζυγεῖσαν, τινὲς λαθόντες τῶν ἐπαλγούντων τοῖς δρωμένοις ἀνελάβοντό τε καὶ ὡς ἠδύναντο διεσώσαντο. καί φησι ταύτην καὶ αὐτὸς θεάσασθαι. Ἡ μέντοι γε Πανεὰς ∆ὰν ἐπωνομάζετο τὸ παλαίτατον, τὴν προσηγορίαν ἀπὸ τοῦ παιδὸς τοῦ Ἰακὼβ ∆ὰν ἑλκυσαμένη, τοῦ φυλάρχου τῶν ταύτην οἰκούντων τότε· εἶτα δὲ Καισάρεια ἡ Φιλίππου ἐπεκέκλητο. τῶν δὲ Ἑλληνιστῶν Πανὸς ξόανον αὐτῇ καθιδρυσάντων, εἰς τὴν τῆς Πανεάδος ἐπωνυμίαν μετέβαλεν. 7.4 Ὅτι, τῶν Ἑλληνιστῶν τὰ ἀτοπώτατα κατὰ τῶν Χριστιανῶν πανταχοῦ παλαμωμένων, καὶ τόδε τοῖς ἀσεβέσι κατὰ Παλαιστίνην δεδραματούργηται. τὰ τοῦ προφήτου Ἐλισσαίου ὀστᾶ καὶ τοῦ βαπτιστοῦ Ἰωάννου (ἐκεῖ γὰρ ἄμφω ἐτέθαπτο) τῶν θηκῶν ἐξελόμενοι καὶ ζῴων ὀστοῖς ἀλόγων συγκαταμίξαντες, ὁμοῦ πρὸς κόνιν κατέκαυσαν καὶ εἰς τὸν ἀέρα διεσπείραντο. καὶ τοὺς Χριστιανίζοντας δὲ συλλαμβάνοντες, ἔστιν ὅτε τοῖς βωμοῖς ἀναπτομένοις ὡς ἱερεῖα ἐπετίθεσαν, καὶ εἰς πολλὴν ἄλλην ἀρρητουργίαν ἐξεβακχεύθησαν. ἅπερ Ἰουλιανὸς ἐπιστάμενος οὐχ ὅπως ἤχθετο, ἀλλὰ καὶ διαφερόντως ἔχαιρεν, ὡς τῆς μὲν ἐπὶ τοῖς δρωμένοις δυσκλείας εἰς ἑτέρους ἀνιούσης, τῆς δ' αὐτοῦ γνώμης τοῖς ἐκείνων ἔργοις περαιουμένης. Συνιδὼν δὲ διὰ τῆς τοσαύτης μανίας οὐδὲν ὧν ἐβούλετο περαινόμενον (μᾶλλον γὰρ τὸ Χριστιανῶν πολιορκούμενον ἐπερρώννυτο φρόνημα), μηχανᾶται τοὺς ἐν αἰτίαις ἐκβεβλημένους τῶν ἐπισκόπων καὶ τοὺς ἀντ' ἐκείνων ἔχοντας τοὺς θρόνους εἰς πόλεμον συρράξαι. καὶ δὴ πάσης ἐξουσίας ἑκατέρᾳ μοίρᾳ μετεδίδου πράττειν ὅσα καὶ δυνατὰ αὐτοῖς εἴη εἰς τὴν οἰκείαν σύστασίν τε καὶ ὠφέλειαν. ἐξ ὧν ἐκεῖνοι πρὸς ἀλλήλους συρρηγνύμενοι πολλὴν ἀσχημοσύνην καὶ μέμψιν, ὅπερ ἦν τῷ ἀποστάτῃ σπούδασμα, προσετρίβοντο τῇ εὐσεβείᾳ. Καὶ ἄλλα δὲ τῆς αὐτῆς κακοτεχνίας συνεπῆγε· τούς τε γὰρ ἐν κλήρῳ κατειλεγμένους εἰς τὴν τῶν βουλευτῶν ἀνέστρεφε λειτουργίαν καὶ τῶν ἐκκλησιῶν τὰ σιτηρέσια τοῖς τῶν δαιμονίων θεραπευταῖς μετεδίδου, καὶ πάντα πράττειν οὐκ ἐνεδίδου ἐξ ὧν τὰ μὲν ἀκμάσῃ τὰ τῶν δαιμόνων, τὰ δὲ τῆς εὐσεβείας, ὡς ἐνόμιζεν, εἰς ἀφανισμὸν συνελαθείη. 7.5 Ὅτι, φησί, τῶν πραγμάτων οὕτω φερομένων, εἰς μνήμην Εὐδόξιος ἀνελθὼν τῶν ὅρκων καὶ τῶν ὑποσχέσεων ἃς ὑπὲρ Ἀετίου πρὸς Εὐνόμιον ἀνεδέξατο, σύνοδον ἐπιστέλλει τῷ Ἀντιοχείας Εὐζωΐῳ συναθροῖσαι, δι' ἧς ἔδει τὸν Ἀέτιον τῆς καταδικαζούσης ψήφου ἀπολυθῆναι. ὁ δὲ Εὐζώϊος οὐδὲν πρὸς τὴν ἀξίωσιν ἐπεστράφη, αἰτιασάμενος μάλιστα τὸν Εὐδόξιον, ὅτι μὴ αὐτὸς προκατήρξατο πράττειν ἅπερ ὑποτίθησιν ἑτέροις. ἐπιμένοντος δὲ τοῦ