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to Daphne and was moved again; but not long after this happened, a fire suddenly fell upon the temple of the Daphnaean Apollo and burned the entire roof and the statue itself, leaving only the walls and the enclosures bare, and the columns which supported the porticoes and the rear chamber. It seemed to the Christians that a fire sent from God had fallen upon the demon at the request of the martyr; but the Hellenes rumored that it was the work of Christians. 5..6 As this suspicion prevailed, the priest of Apollo was brought to trial to reveal the one who dared the arson; and having become a prisoner and endured many blows and being cruelly tortured, he denounced no one; by which the Christians most strongly insisted that a heavenly fire had struck the temple not by human design, but by divine wrath. 5..7 And so matters stood; but as I think, from the events at Daphne concerning the martyr Babylas, the emperor, learning that there were oratories in honor of martyrs near the temple of Didymaean Apollo, which is before Miletus, wrote to the governor of Caria, that if they had a roof and a holy table, to burn them with fire, but if the buildings were half-finished, to tear them up from the foundations. 5.21.1 But of the events under Julian I must also mention that one, a sign 5.21.1 of the power of Christ, and a proof of the divine wrath against the ruler. For when he learned that in Caesarea Philippi (this is a Phoenician city which they call Paneas) there was a remarkable statue of Christ, which the woman with the issue of blood, having been delivered from her suffering, had dedicated, he took it down and set up his own in its place. 5.21.2 But a violent fire, falling from heaven, struck the parts around the chest of the statue, and cast down the head with the neck, and fixed it face-down where the break in the chest is; and from that time until now 5.21.3 it stands in this condition, full of the soot from the lightning. But the statue of Christ the Hellenists at that time dragged about and broke in pieces, but afterwards the Christians gathered the pieces and placed them in the church, where it is still preserved. And from the base on which this statue stood, as Eusebius relates, a certain herb grew, a remedy for all kinds of sufferings and diseases, the species of which not one of the physicians or experts in our world knew. 5.21.4 But to me it seems no wonder that when God visited men, strange benefits also occurred. Since also many other marvels in cities and villages, as is likely, are accurately known only to the local people, having been learned from the tradition from the beginning; and that this is true, I will immediately show from this. 5.21.5 There is a city of Palestine now called Nicopolis. The divine book of the gospels knows this when it was still a village and calls it Emmaus, but the Romans after the capture of Jerusalem and the victory over the Jews proclaimed it Nicopolis, and named it thus from the event. 5.21.6 Before this city, at the crossroads, where Christ, walking with Cleopas and his companions after the resurrection from the dead, was arranging to go as if hastening to another village, there is a certain saving spring, in which the sufferings are washed away from both men 5.21.7 and other animals laboring with various diseases. For it is said that Christ, having come to the spring from a journey somewhere with his disciples, washed his feet there, and that from that time the water became a remedy for sufferings. 5.21.8 And they say that of a tree called the Persea in Hermopolis of the Thebaid, a twig or a leaf or a small piece of bark 5.21. drove away the diseases of many when applied to the sick. For it is said among the Egyptians that when Joseph, taking Christ and Mary the holy virgin, fled on account of Herod, he came to Hermopolis, and as he was entering at the gate, this very large tree, unable to bear the presence of Christ, bowed to the 5.21.10 ground and worshipped. And these things I have said about this plant, having heard them from many; but I think that either

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∆άφνῃ καὶ πάλιν μετετέθη· οὐκ εἰς μακρὰν δὲ τούτου γενομένου ἀπροόπτως ἐμπεσὸν πῦρ τῷ νεῷ τοῦ ∆αφναίου ᾿Απόλλωνος πᾶσαν τὴν ὀροφὴν καὶ αὐτὸ τὸ ἄγαλμα κατέφλεξε, γυμνοὺς δὲ μόνους τοὺς τοίχους καὶ τοὺς περιβόλους εἴασε καὶ τοὺς κίονας, οἳ τὰ προπύλαια καὶ τὸν ὀπισθόδομον ἀνεῖχον. ἐδόκει δὲ τοῖς μὲν Χριστιανοῖς κατὰ αἴτησιν τοῦ μάρτυρος θεήλατον ἐμπεσεῖν τῷ δαίμονι πῦρ· οἱ δὲ ῞Ελληνες ἐλογοποίουν Χριστιανῶν εἶναι τὸ δρᾶμα. 5..6 ταύτης δὲ τῆς ὑπονοίας κρατούσης ἄγεται εἰς δικαστήριον ὁ τοῦ ᾿Απόλλωνος ἱερεὺς ὡς φανερώσων τὸν τολμήσαντα τὸν ἐμπρησμόν· δεσμώτης τε γενόμενος καὶ πολλὰς ὑπομείνας πληγὰς χαλεπῶς τε αἰκισθεὶς οὐδένα κατεμήνυσεν· ᾧ δὴ μάλιστα ἰσχυρίζοντο οἱ Χριστιανοὶ μὴ κατ' ἐπιβουλὴν ἀνθρωπείαν, ἀλλὰ κατὰ θείαν μῆνιν ἐνσκῆψαι τῷ νεῷ οὐράνιον πῦρ. 5..7 Καὶ τὰ μὲν ὧδε ἔσχεν· ὡς οἶμαι δὲ ἐκ τῶν συμβάντων ἐν ∆άφνῃ διὰ τὸν μάρτυρα Βαβύλαν, πυθόμενος ὁ βασιλεὺς ἐπὶ τιμῇ μαρτύρων εὐκτηρίους οἴκους εἶναι πλησίον τοῦ ναοῦ τοῦ ∆ιδυμαίου ᾿Απόλλωνος, ὃς πρὸ τῆς Μιλήτου ἐστίν, ἔγραψε τῷ ἡγεμόνι Καρίας, εἰ μὲν ὄροφόν τε καὶ τράπεζαν ἱερὰν ἔχουσι, πυρὶ καταφλέξαι, εἰ δὲ ἡμίεργά ἐστι τὰ οἰκοδομήματα, ἐκ βάθρων ἀνασκάψαι. 5.21.1 ᾿Εμοὶ δὲ τῶν ἐπὶ ᾿Ιουλιανοῦ συμβάντων κἀκεῖνο ῥητέον, σημεῖον 5.21.1 μὲν τῆς τοῦ Χριστοῦ δυνάμεως, τεκμήριον δὲ τῆς εἰς τὸν κρατοῦντα θεομηνίας. ἐπεὶ γὰρ ἔγνω ἐν Καισαρείᾳ τῇ Φιλίππου (Φοίνισσα δὲ αὕτη πόλις ἣν Πανεάδα ὀνομάζουσιν) ἐπίσημον εἶναι Χριστοῦ ἄγαλμα, ὃ τοῦ πάθους ἀπαλλαγεῖσα ἀνέθηκεν ἡ αἱμορροοῦσα, καθελὼν τοῦτο ἴδιον ἀντέ5.21.2 στησε. βίαιον δὲ πῦρ ἐξ οὐρανοῦ πεσὸν τὰ περὶ τὸ στῆθος τοῦ ἀνδριάντος διέτεμε καὶ τὴν κεφαλὴν σὺν τῷ αὐχένι κατέβαλε καὶ ἐπὶ πρόσωπον ἐνέπηξεν ᾗ τὸ διερρωγὸς τοῦ στέρνου ἐστί· καὶ τὸ ἐξ ἐκείνου εἰσέτι νῦν 5.21.3 τοιοῦτος ἕστηκε τῆς κεραυνίας αἰθάλης πλήρης. τὸν δὲ τοῦ Χριστοῦ ἀνδριάντα τότε μὲν οἱ ῾Ελληνισταὶ σύροντες κατέαξαν, μετὰ δὲ ταῦτα οἱ Χριστιανοὶ συλλέξαντες ἐν τῇ ἐκκλησίᾳ ἀπέθεντο, ἔνθα καὶ νῦν φυλάττεται. ἀπὸ δὲ τῆς βάσεως ἐφ' ᾗ ἵστατο οὗτος ὁ ἀνδριάς, ὡς ἱστορεῖ Εὐσέβιος, παντοίων παθῶν καὶ νοσημάτων ἀλεξίκακον φάρμακον βοτάνη τις ἔφυεν, ἧς τὸ εἶδος οὐδὲ εἷς ἔγνω τῶν ἐν τῇ καθ' ἡμᾶς οἰκουμένῃ ἰατρῶν ἢ ἐμπείρων. 5.21.4 ἐμοὶ δὲ δοκεῖ μηδὲν εἶναι θαῦμα τοῦ θεοῦ τοῖς ἀνθρώποις ἐπιδημήσαντος καὶ τὰς εὐεργεσίας συμβῆναι ξένας. ἐπεὶ καὶ ἄλλα πλεῖστα παράδοξα κατὰ πόλεις καὶ κώμας, ὡς εἰκός, μόνοις ἠκρίβωται τοῖς ἐπιχωρίοις ἐκ τῆς ἀρχῆθεν παραδόσεως ἐγνωσμένα· καὶ ὡς ἀληθὲς τοῦτο, αὐτίκα ἐπιδείξω ἐντεῦθεν. 5.21.5 Πόλις ἐστὶ τῆς Παλαιστίνης ἡ νῦν καλουμένη Νικόπολις. ταύτην δὲ ἔτι κώμην οὖσαν οἶδεν ἡ θεία τῶν εὐαγγελίων βίβλος καὶ ᾿Εμμαοῦς προσαγορεύει, ῾Ρωμαῖοι δὲ μετὰ τὴν ἅλωσιν ῾Ιεροσολύμων καὶ τὴν κατὰ τῶν ᾿Ιουδαίων νίκην Νικόπολιν ἀνηγόρευσαν, ἐκ δὲ τοῦ συμβάντος οὕτως ὠνόμασαν. 5.21.6 πρὸ ταύτης τῆς πόλεως παρὰ τὴν τριοδίαν, ἔνθα συμβαδίζων ὁ Χριστὸς τοῖς περὶ Κλεόπαν μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν συνετάττετο ὡς ἐπὶ ἑτέραν κώμην σπεύδων, πηγή τίς ἐστι σωτήριος, ἐν ᾗ τὰ πάθη ἀπολούονται ἄνθρω5.21.7 ποί τε καὶ τὰ ἄλλα ζῷα διαφόροις νόσοις κάμνοντα. λέγεται γὰρ ἐξ ὁδοιπορίας ποθὲν ἐπὶ τὴν πηγὴν ἐλθόντα τὸν Χριστὸν ἅμα τοῖς μαθηταῖς ἐνθάδε ἀπονίψασθαι τοὺς πόδας, καὶ τὸ ἐξ ἐκείνου ἀλεξίκακον παθημάτων γενέσθαι τὸ ὕδωρ. 5.21.8 Καὶ δένδρου δὲ τῆς καλουμένης περσίδος ἐν ῾Ερμουπόλει τῆς Θηβαΐδος φασὶ πολλῶν ἀπελάσαι τὰς νόσους κάρφος ἢ φύλλον ἢ τοῦ φλοιοῦ μικρόν 5.21. τι τοῖς κάμνουσι προσαπτόμενον. λέγεται γὰρ παρ' Αἰγυπτίοις, ἡνίκα διὰ τὸν ῾Ηρῴδην ἔφυγεν ὁ ᾿Ιωσὴφ παραλαβὼν τὸν Χριστὸν καὶ Μαρίαν τὴν ἁγίαν παρθένον, ἐλθεῖν εἰς τὴν ῾Ερμούπολιν, ἅμα δὲ εἰσιόντι παρὰ τὴν πύλην μὴ ἐνεγκὸν τοῦτο τὸ δένδρον μέγιστον ὂν τοῦ Χριστοῦ τὴν ἐπιδημίαν ἐπὶ τὸ 5.21.10 ἔδαφος κλῖναι καὶ προσκυνῆσαι. καὶ ταῦτα μὲν περὶ τούτου τοῦ φυτοῦ παρὰ πολλῶν ἀκούσας εἶπον· ἡγοῦμαι δὲ ἢ