THE lives, Of Philosophers and Orators: Written in Greek, by Eunapius, of the City of Sardeis in Lydia. Brought into light, Translated into Latin, and Dedicated to the Queen's most excellent Majesty, our most gracious Princess and Sovereign, Queen Elizabeth. By the great learned man, Hadrianus junius Hornanus. 1568. And now set forth in English, at his request: and Dedicated to the right Honourable, the Lord Chancellor of England. 1579.  
Wherein may be seen,  
The deep knowledge of Philosophy.  
The wonderful works of secret Artes.  
The marvelous effects of perfect eloquence.  
The singular gifts of natural qualities.  
The envy of the ambitious, against the learned.  
The daingerous days that then befallen for faith.  
The one of Christians, the other of Infidels.  
❧ Imprinted at London by Richard johnes, and are to be sold at his shop over against S. Sepulchres Church without Newgate. The, xx. day of May.   

❧ To the right Honourable, Sir Thomas Bromley, Knight, one of the Queen's Majesties most Honourable privy Counsel, and Lord Chancellor of England.  
MAy it like your good Lordship. The renowned sentence of divine Plato, so often celebrated in Dedication of Books to Princies, and great personages: wherein he affirmeth, that those State's dooflorish, where Kings be Philosophers, or Philosophers be Kings: seemeth not so sound to some, that are professors of the Doctrine of the same Plato. For they that are occupied in public affairs, be wont to leave the studies of learning, because the life, full of business, taketh away the leisure of the learned. And the nearer we approach to jupiter, who is Lord of government, the further we stray from Mercury, who is Prince of learning.  
Moreover, the Sun, signifieth, Magistrates and Honours, and Saturn betokeneth Philosophers and Letters: whose kingdoms & houses in heaven, be contrary one to another. Then, what Prince can be a philosopher, or what Philosopher shallbe a Prince?  
To this, an answer is made by Plotinus, who is the first Philosopher that is spoken of in this work. That the mind of man is more mightier, than the nature of the Heavens and earth, and so bringeth to pass, that the one doth not promise, nor the other permit.  
Then, to let this stand as it did. They have been accounted to be Philosophers, that studieth to know the causeys of divine & humane things, to teach and follow the way of good life, of the which they were called Masters of virtue, & Divines of the earth: who, as sacred Ministers should speak and do nothing, but that should tend to godliness.  
Of these so rare men, Eunapius, hath written, the second race of the chief learned, flourishing from the reigns of Galienus and Tacitus, xiii. hundred years past, unto the time of Theodotius, or there about.  
This Book lay hide in Hungary, till Hadrianus junius, a great learned man, did 'cause it to be Printed in Greek, and Translated it into Latin: and a eleven years since, Dedicated it to the Queen's most excellent Majesty, our Sovereign Lady Elizabeth, and brought it over into England: where, having continued thus long, is now become English, and under the protection and authority of your Lordship, he sueth & beseecheth that it may be made of the English nation, And so being accepted, remaining, also, a faithful member: he may, with fervent mind, pray to the Lord of Lords, for the long preservation of your Lordship, in continuance of Honour and good liking, to the glory of God, the contentation of the Prince, and commodity of the Country.  
H. I H.   

❧ The Epistle of Adrianus junius, to the Queen's Majesty.  
¶ To the most gracious and mighty Elizabeth, of England, France and Ireland, Queen.  
THe saying of Plato, is commonly spoken, and used in every man's mouth: and yet I doubt, if it be of every man, so well understanded, (most Gracious Queen:) that kingdoms are happy, where, either Princies be Philosophers, and given to Learning, or Sapient and learned men, do govern Kingdoms. The which saying, containeth more inwardly, than it showeth outwardly, as I think. For whereas Plato, the fowntaine of Wisdom, doth propound, 
Plato.  two offices and chargies of Philosophy, that is, to know divine things, and to govern humane matters: he meant, that then, commonwealths, and Kingdoms, should be happy & blessed, when Princes should have the knowledge of God & heavenvly things. And being instructed 
Pindarus, born at Thebes, the which City was spared of the Lacedæmonians, and his offspring of Alexander, for his virtues sake Diotimus.  with that knowledge, would minister the law purely, study for the public weal, & keep the people in obedience. These be the two Anchores which the Theban Poet thought meet to be cast, to stay the ship, that is tossed with the tempest. These be the two Nurses, which Antiquity assigned to jupiter, Ite, and Adrastia. The one moderatrice of right, the other distributrice, of holy and just. Diotimus thought these to be necessary ministracies, to the government, and preservation of kingdoms. justinian the 
justinianus.  Emperor being instructed by great plenty of learned men, known none other Philosophy, when he comprehended the prudence of the law, within the compass of her bars, and affirmed it was the knowledge of divine and humane things. This Philosophy, the most learned Poet, joineth together, in Anio, whom, when, he maketh both a King and a Priest, by the example of the 
King Anius, both a Prince of ● Country, ● a Priest of Apollo. philippe of Macedon●e.  jews, what else doth he mean to show, but that he had knowledge of divine things, & ruled his people justly, by laws of authority. These arts, (which be surer and stronger Locke●, than those, wherewith Philippe of Macedon, said, he held Grecia) being given to you from God, doth marvelously beautify your Kingdom, most gracious Queen: for as much as being so instructed, you know how to rule and maintain both parts. And for as much, as after the example of Chrysanthas of Xenophon, 
Chrysanth●●  making no difference between a good Prince, and a good Father, you bear and show the affection of a parent toward your subjects, and being constant in cleamencie, you are clear from crudelity. In this, following Agis 
Agis, King of Lacedemonia, after his noble acts, was killed in Prison, because he would have renewed Lycurgus his Laws▪  King of Lacedaemonia, who said that a King might govern his Realm, without force of arms, if he would govern his Subjects, as a Father doth his Children: in as much, as by the divine arts of peace, you adorn, enrich, (and that I may use the sacred word) you do sanctify your most flourishing Kingdom. Hereof it is, that among the chief ornaments of this world, you are accounted the only Queen, and exalted with most exceeding praise: Plato, the Prince of wit, and fountain of pure Philosophy, did think, that to proper names, their was a certain divine strength, agreeable to nature, and that most truly: For what name could more aptly be given, to the nature of your Majesty, then that which she hath: as in the which doth shine a most certain and undoubted testimony of God, even that same, which the word signifieth with the Hebrews that is, An wholesome and sweet study of peace, a friend of Heaven, coming from none other place, but from Heaven: engrafted to you in your birth, to the which, straight from the Cradle, succeeded the help of singular and rare learning, as a seasoning of the mind, and a quiet Repose of Musies adhibited: with the which, natural eloquence, the companion of peace, did so grow, and plentifully increase, and is so great in diverse tongues, as the greatest learned Ambassadors of Princes, be astonished and amazed at it: And I am of opinion, that in a Royal race, nothing can be procured, or wished, more ample, glorious and excellent, than these your two ornaments: that is, testimonies of God, chief in this troublesome tempest of states: By these two guards I think, that kingdoms are best and most surely defended: that is, by peace and by eloquence, which maketh minds to agreed. But why do I (most gracious Queen) stay in your praise, the which the more I extol, the more I diminish.  
But because I see the Dedications of books, by a received and confirmed manner, commonly to be directed to Princely people, for two causes▪ either to get and deserve thank of such as they be, or to provide an help against enme, and poisoned tongues of slanderers. Of the which, the first consideration, seemeth to proceed from God, to whom, antiquity, as it is well known, being mindful and thankful of their benefits, did offer the first fruits of their increase: The second, to rise of preservatives: of the which, great plenty was in great price, with men of the old time, whose minds were light of belief, and possessed, against poisonings and enchantments: I being persuaded, yea compelled by both ways, have presented to your most gracious Majesty, Eunapius, an old writer, (of whom I have spoken at large in his life,) both that I might gain you, by invocation, to my vow, with a reward, not great, but rare and of old money, the which now, can abide the light, by the benefit of the Press: and also, the mouth of lewd detractors, (to use Cato's word,) that which thinks nothing well done, might be stopped by the glory of your name. May it please your Majesty to accept this labour, & defend it, with a gracious mighty hand, and a cheerful countenance, of a Stranger: but in time past, an inhabior long time of your kingdom, whom God, most good and mighty, long preserve in safety, to your Realm, and to the Musies of Learning.  
From Harlem, the Kal. of March. 1568. Hadrianus junius Hornanus.   

A Verse called Acrostichis. To the Queen's Majesty, By the Author.  
EXcelling far the blazing beam, of Venus' Star so bright,  
lightning most clear of virtues flame, and plat of Pity's form:  
Inviolate glistering stoure, and joy of Pallas praise,  
SEnt down to us from starry Pole, to establish equal right.  
ANd laws to men, that are inclined, to arms of mighty Mars,  
BY beating down Bellona's force, to spread to all the world:  
EXquisite increase of wit, immortal honorsure,  
TO whom is given so great a zeal, good learning to augment.  
Heavenly O Princess pure, and only Phoenix of all Queens,  
Above the Stars and both the Poles, your fame is so enhanced:  
AS by the gift of sugared mouth, you mount above the skies,  
NEctar the drink of Gods, do flow, from your most eloquent tongue.  
GReece may hide their Aspasia, and Rome their Gracchus mother  
Leaving of, to praise the patterns of their flourishing style:  
Jove would use none other speech, nor yet the Musies nine,  
Eternal same, to ancient Brutus, posterity shall give.  
FOr, from the furthest part of Spain, unto the race of Rome,  
renowned is in you, the grace, of passing natural phrase:  
ACcept this book even now drawn from the well of Greekish spring  
NOble is the work, and of Eunapius learned hand.  
CItisine of Sardis, royal seat of Croesus' land,  
IN which he doth extol the minds, with fame & rote from heaven  
ETernally, of worthy men, toflye above the Stars,  
HIstory of his time he writes, with quick and perfect course.  
Joying that he is released, from dark and helly den,  
BLeamished with putrefaction, & spilled with worms & moths.  
Esteem the mind, though simple, be the gift for such a Prince,  
RVde Incense, and Sacrifice, doth please the Gods sometime.  
NO fault they find with homely stuff, so seasoned be the heart,  
Embrace therefore with gracious hand, and eyes of princely look:  
EQually, even as the Sun, doth shine upon the world,  
QValifying the gift, according to the givers will.  
Using to sand, his light at large, to all the other Stars,  
EXamine our endeavour, by measure, not by weight:  
Royal Queen, honour of the state, and fort of Britons wealth,  
EXempt our work from Momus wrist, and people of evil tongues  
G'Ard us from their bitter galls, by your most sacred speech  
INconquerable, so Pallas, you make against your foes:  
Natural pearl, of nourishing peace, the Gods you so maintain,  
ANd 'cause you for to live above, Sibylla's ancient years.   

❧ Hadrianus junius of Harlem, D. in Physic, to the gentle Reader.  
C
Yrus in Xenophon, being at the point of death, did admonish his Children, that the most wholesome and best doctrine was to be gathered of examples passed. They can be found in no place so purely, as in Histories (which some have called the Mistress of Life, and the soul of truth:) wherein, both the matter and acts of private men, and also universal affairs, be propounded to be read, as in a Glass before the eyes. I being wholly addicted to this labour, while I make an History of my Country, to instruct the present age, and our posterity, I was the first that took in hand, to interpret Eunapius, a Greek writer by leisure, pulled out of darkness: yet maimed and spotted in many places, and as obscure as might be, for the short Phrase of speaking, peculiar to the nature of that age: Notwithstanding it hath pleasantness, instilling an higher purity of doctrine in the mind, and delivereth knowledge, of things omitted and unknown of other writers. Also more desirous, to express the sentence, than the style and conduct of the words, and rather to clean to the ears, than over varely to leave them.  
And though be inveigheth somewhat sharply against Monks, in whose contemplations, the foundation of Christian Religion, was laid & taught in the time of Constantine the great: who would not suffer that an Infidel, and an enemy, of the faith and truth? Seeing we suffer, read, carry about, and wear with hands, both night and day, Porphirius, the adversary of Christianity, Luciane, the obstinate scorner of our Saviour, and Julian, the revolter, persecutor of the Galilees: (for so doth he call them that profess Christ) whom, if he had had longer life, he would utterly have bestroyed. Therefore good men shall take an injury spoken of a common enemy of Christ's name, as not spoken: and cast it forth and contemn it: Yea, shall rather turn the scorn into their glory.  
Farewell and enjoy.   

An Ogdoasticon, that is, eight Greek Versies. Written by Gerarde Phalcepurgie of Nimega, touching Eunaplus, and his Craustatour Hadrianus junius.  
To this sense.  
Blind darkness held Eunapius long that truly written the lives Of many Philosophers, Physicians and Orators:  
Whom, Sambucus, worthy of praise, and ready to do well,  
Hath brought to light, & let at large, from Dungeon dark and deep,  
But junius a Physician, & the Philosopher good:  
Hath him translated, & made appear, to all that list to read,  
Moore worthy praise it is, to be a Translator faithful,  
Then to make a Paraphrase, or to invent a book.   

The life of Eunapius, chief gathered out of his own writings.  
EVnapius was born at Sardies, the chief City of Lydia, and from a Child, Scholar of Chrisantbius, a Philosopher of Sardeis, and a sacred Prelate in Lydia, and his kinsman, (for he had married Melita, that was Eunapius Cousin) by whose persuasion, he written the lives of certain Philosophers, Orators, & professors in Physic, not resisting his masters authority: He Sailed from Asia to Athens, to get learning, when he was sixteen years of age, at the which time, he saith he had a curled & thick hair, somewhat white by many hoary heayres, appearing with the other, resembling the brightness of Silver, after the manner of the foaming Sea. In that passage he was taken with a vehement ague, gotrens, as it should seem, by the tossing of the Sea, which, in short time, did so enfeeble and diminish the strength of the young man, that not being able to go a foot, he was born by the hands of his Countrymen, that came with him in the journey, from Piraeo, the port of Athens, to Proaeresius house: whose fame brought him forth. Where, the disease increasing, and at length, almost in desperation, one Aeschines of Chia, a man of that sort, that proveth practise by men's death, opened the young man's mouth, with certain iron instruments, and put in a medicine, by the which, the body was well, purged, and the patiented began to amend: All the which, were more happily done then was hoped, and not known to Proaeresius, although the thing being strait known, and a great fame of his recovery. Proaeresius, hearing the young man to be of great hope, did praise him openly, in a public audience, and while he lived, used him as his dear Child, and he likewise, honoured him as a God, with great reverence for the admiration of his virtue, & singular learning. He entered to the state of man, (as himself saith) when julianus was slain in Parthia, and Valens and Valentinian, were Emperors. The fift year after he came to Athens, he would have gone into Egypt, taking example of Plato and Eudoxus, but he was forbidden by his parents, and called home to Lydia, whether he returned: as I can perceive, against his will.  
He was right well learned in Physic, by his own testimony, in so much as he was chief in that order, when old Chrysanthius was let blood, before Oribasius, that was most excellent in Physic was come, being called to it. He written also a Chronicle, in the which he showeth the lives of the Emperors, from Heredianes' time, to his age, the which (I here) is kept in the Library of Venose, as a monument: it appeared he was not much desirous of glory, for he never nameth himself, being content to call himself, the writer of this Treatise.  
He was much given to the Gentiles sect, enemy to the Christians: which, as a Rat, bewraying himself, he uttereth every where, chiefly when he reproveth Constantine the Emperor, for overthrowing the noble Temples of the Gods, thorowghout the world, and erecting houses, of Christian men: And where he lamenteth, that when the Gods Temples were put down, Monks were brought into holy places, and Martyrs and Saints heads, (as he scoffith) being salted, were showed and worshipped for Gods. It seemeth he was professed to the secret mysteries of the Goddesses Eleusines, and of the chief Pr●●st of the place, (whose name he had rather pass in silence, then bewray wickedly) admitted to the order of the Eumolpidan●s, and that he had the room of a chief Minister, (whom they call Hierophanta,) although he were not that Country man, contrary to Eumolpus law, by the which, it was forbidden. He seemeth to follow, not the manner of the speech of Asia, which is superfluous, and full of words, but a pure, and as it were, a painted kind, which was then peculiar to the sect of Sophistes, which do not shadow the things, but rather express them with lively colours, and so setteth them before the eyes, as a man would think he see them presently, yet is he brief: and beside he gathered in every place, the learned flowers, of Poets and Philosophers, and as stars placeth them in his Style.  
Moreover, as touching the title by the name of Sophistes, (which was evil thought of) they are to be understanded, that were learned in art, especially in Eloquence: And can sustain public profession with praise. Who now for the most part are honoured with the name of Masters. So as they be Philosophers, whom Tacitus, calleth teachers, and Fabius professors of Sapience. And Sophistes, readers of liberal arts; or otherwise of great name.   

❧ The lives of excellent Philosophers and worthy Orators. Written in Greek by Eunapius of Lydia. etc.  
XEnophon the only 
Xenophon in Philosophy, contented with Plato, and in arms might compare with the best Captains.  Philosopher, that expressed the study of Sapience, both in words & works, did wright moral virtues in books, and practised manly virtues in deeds, in so much as by his examples, he made skilful leaders of Armies.  
Alexander the great, had not been made great, if Xenophon had not affirmed that the byactes of forward 
The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Superuacanea & perfunctoria, things overly and lightly done which be called by-matter.  men, aught to be put to writing. My travel shall not be to wright the light acts of some fingular men, but the very worthy acts in deed. For if the pastime of virtue, must be declared, it were amiss to keep in silence the earnest work thereof.  
My treatise shall not be to the Reader as an undoubted matter, (for of all I cannot be a witness) nor such a one as shall make a choice of the best Philosophers and Orators, but to attribute to every one his singular profession. He that is described to be best and chief in this declaration, shall be perceived by the report that shallbe made, of him that will judge the same.  
The Writer means to describe them by exquisite memorials, by the which if he misseth of the truth, either he lay the fault, as a good Scholar doth upon an evil teacher, or reprove them of error, that were devisers of notable wonders. So that his work may be pure and irreproovable, seeing he followed them, whom it was fit to follow. And for as much as they be rare and very few, that have written of this matter, a man may say this only, that neither the things written before, shallbe hid from the reader, neither that ourselves have hard, even to this present, but decent order shallbe kept in both, not altering things before written, and establishing by writing, that we have hard, by turn and change of time, and so make the thing firm and stable.  

❧ Who they be that have written 
Porphyrius w●● at Rome in Aurelianus time, and Scholefellow with Origines a vehement adversary of Christ.  of Philosopher's lives.  
POrphyrius and Sotion, have written the history of them tha● were Philosophers in deed. But it seemed good to Porphyrius, to end with Plato and his tyme. 
Sotion, was of Aristotcles scet: And written the book, entitled, Cornu Copi●, ●ull of variety of learning, as Aulus Gellius showeth Ammonius of Origenes and Porphyrius tyme.   
Sotion, as appeareth, went further, though Porphyrius was of later days.  
The time between, not being sufficiently set forth, for the worthiness & diversity of the Philosophers, and virtue of the Drators, Philostratus of Lemnus, did briefly run over the lives of the best, with singular grace.  
But none did write eractly of them, among whom was Ammonius of Egypt, the master of divine plutarch, and Plurarche himself, that was the beauty and armony of all Philosophy. Also Euphrares of Egypt, Dion of Bithyn●a, who had the surname of Golden mouth, and Appolonius Tranaeus, not a Philosophex 
plutarch in Traia●es time in Rome, and in julianus time, at Athens.  only, but a mean thing between the Gods and men, who being a lover of Pythagoras' doctrine, did teach it most diviuely and effectually: of whom Philostratus of Lemnius, did writ exquisitely, intituling 
Dio●, clad in a lions skin, and great with Trajan.  his books. The life of Appolonius, where he should rather have termed it. The coming of a God to men. In the which time, Carneades was famous among the brutish sect, that was called Cynics. 
Apolonius had so great knowledge, as being at Ephesus, told the very instant that Domitian was slain.   
If any regard is to be had of that sort, of the which was Musonius, Demetrius, and Menippus, with some other: but these were most notable. And albeit, that no man, as far as I know, have so set forth their lives, as they may be known plainly and perfectly, yet their writings may sufficiently express their lives, 
Philostratus was at Rome, in Scuerus tyme.  being so full of learning and knowledge, searching moral virtues and natural causes, as they may expel ignorance out of the mind of their Scholars, as 
Carneades▪ Cy●ykes▪ of their behaviour like Dogs.  a certain darkness.  
Divine plutarch, noting his own life and his Masters, in his Books here and there, saith, that Ammonius died at Athens. And although the chief of his works, be called lives. Compared, of most worthy men, according to their acts and deeds. Yet he sprinkleth his own life and his Masters, in every several book. So as if a man will look narrowly upon them, and search how every thing fallen out, and circumspectly examine each part, he may collect a great process of their lives. 
Lucianus▪ Demon●ctes a despiser of the world in Adrianes time: he lived one hundred years.   
Lucian of Samoseta, a man made to move laughter, did writ the life▪ of Demonactes, a Philosopher of his time 〈◊〉 An that book, using persyt diligence, which he did n●●● weather My meaning is to bring matter to memory, not ignorant that some things peradventure be hidden from us, and some be not: bestowing all my care and study in this point, that I might form a continual and exact description of the lives of most excellent men in Philosophy and eloquence. And if I do not obtain my desire, I shall have the luck that earnest & fervent Lovers hath. For they beholding their Lady, and leeing her beauty evidently, look down, their eyes being daselied, not able to fasten their sight. But if they see her trim face, her brave colour, and gay eareringes, they gather heart, and they fix their eye, and spend the time upon that show, abiding and continuing rather in delight of Ornaments to beauty, then of ●ewty itself. Likewise I, having directed mine earnest endeavour to this kind of writing, what I could hear or learn of men of mine age, would not let them pass with silence for any contrary affection, but to my power, honouring the entry and door of the truth, that I might deliver it to them that shall come after, that either will hear, or can follow that which is best.  
Through common calamities, the time hath had a cutting and a breaking off.  
At the first, there was great plenty of learned men, but after Plato's time, great want is showed to be 
Plato.  of all, even to the reigns of Claudius and Nero. As for those unhappy that had but a years space, as 
Claudius. Nero. Galba. Vitelius. Otho. Vespasian. Titus.  Galba, Vitellius and Otho, they are not to be written of: But Vespasian and Titus, & them that reigned after them, that we should not seem of purpose to prosecute that, but rather to speak overly & at once: that the best sort of Philosophers continued to Severus time: and had their History happily joined 
Severus.  with the Emperors, that excellent virtue might be accompanied with favourable fortune.  
Let no man find fault, if we so describe the time, as we might be the better able to make conjecture, and take a convenient be beginning to proceed in the process, that we have enterprised.   

Plotinus.  
PLotinus was a Philosopher of 
Plotinus. In Probus and Tacitus time, subject to the falling sickness.  Egypt, and because I name the Country. I will add also the City, where he was born, which they call Lycopolis, Although divine Porphyrius did not wright it, affirming he was his Scholar, and spent either all or the 
Plotinus an interpreter of Plato, and Marsilius Ficinus, of him in. 54 books, with Comments upon. 18. of them.  most part of his life with him. The Altars of Plotinus be yet warm, and his books, in the hands of the learned, more than Plato, and the common fort though they read not his precepts, yet they form their lives according to the same.  
Porphyrius did express every part of his life so, as no man can say more. Yea it seemeth he did interpret many of his books.  
But the life of Porphyrius, no man, that I know, hath hitherto written. Therefore as much as I can gather by tokens according to my knowledge, thus much have I learned of him.   

Porphyrius.  
TYrus was the Country of 
Tyros. Porphyrius, an interpreter of Plato, in Aurelianus time, an extreme adversary to the Christians. Longinus. Cassius.  Porphyrius, the thief City of the ancient Phoenicians. His parents were of good estate. He being brought up in learning, proceeded and continued, till he was Longinus Scholar, and in short time, was an ornament to his Master.  
Longinus was at that time a lively library, and a flourishing study, to whom authority was given to judge of the former learned men, as before him diverse 
Dionysius.  others, and Dionysius of Caria, most notable of all. Porphyrius was first named Malcus, after the Sirian 
Malcus.  tongue, which, signifying a Prince, Longinus called him Prophirius, turning the name of a King into the purple colour that kings did wear. With him he was trained with singular learning, not inferior to him, neither in humanity nor eloquence, yet he passed not of that, but gave his whole study to Philosophy.  
Longinus was accounted with the most extellent 
Longinus.  men of his time, and his books were so plentiful, as they brought an admiration to him. If other men did reprove any of the ancients, his sentence was not approved, till Longinus confirmed it.  
Porphirius being thus instructed; and in great expectation of all men, had a great desire to see Rome, that was Lady of the world, that he might win that City to the study of Sapience, being come, and entered into society with the great Plotinus, he refused all other, and gave himself wholly to him: of whose doctrine being greedy with out sarietie, as himself said, he spent the time in hearing of those divine lessous, that issewed from that flowing Fountain. At length being overcome with the vehemency of those speeches, it grieved him he had a body, and was mortal: he sailed into Cicilia, by the rock, Carybdis, where, they say, Vilisses passed, but he could abide to see no City, nor hear men's voices. So did he leave delight and dis●●se and went to Lelibaevin, 
Lelibaevin.  one of the three Forelands of Cicilia, toward Africa. There he lay in pain and passions, refusing all meat, and forsaking all men.  
The great Plotinus was not deceived herein, but either by following his steps, or seeking for him, 
Plotinus, recovereth. Porphyrius.  found him out, where he was laid, and by good words, so comforted him, as he called again the life, that was going from the body, and made it able to retain the same. So as he recovered and was safe, and after, written the talk that was between them.  
But the secrets of Philosophy, being hidden, as Poetry in Fables, Porphyrius, finding the remedy to make them manifest: with praise of his experience, did writ a Treatise of them, and gave light unto them. Then he returned to Rome, and renewed his study, showing proof of it publicly. The glory of Porphyrius, redounded to Plorinus, by whom, both the Senate and the people known, he was instructed.  
Plotinus seemed hard & dark, for the divine and obscure subtlety of his words and works. But Porphyrius, as a Chain of Mercury, full of variety of learning, sent among men, declared every thing, firmly and plainly. For he saith in a place, which, peradventure) he written when he was young, that he had 
Philosophy by Oracles  revelation of more divine knowledge, than the common sort. And in the same book he writeth how a man should apply his diligence upon such matter. He says further, that he drove a devil out of a Bath, whom the inhabitants called Causanthan. His 
Causanthan  chief Scholefelowes, as himself writeth, were Origenes, Amelius, and Aquilinus, and that they written 
Origenes. Amelius. Aquilinus.  some Books, but their style was barren, though their precepts were good, & aptly set forth in words. Yet Porphyrius praiseth them for their gravity, he receiving all the thanks, and only celebrating and setting forth his Master, being endued with all kind of knowledge. A man may doubt and marvel wherein he did most excel. Whether in the Art of Rhetoric, or exact knowledge of the grounds of Grammar, in the science of numbering, or in Geometry or Music. For Philosophy, neither left he any thing unknown, neither could he well express what he known. For natural and divine knowledge, I leave them to Religion and Mysteries. Such a general knowledge had he in all manner of virtue, that a man may doubt, whether the pleasantness of his Orations, or the pithiness of his precepts, or the vehemency of his speeches, deserveth more praise.  
It seemeth he was married to Marcelia, for there is a Book directed to Marcelia his wife: whom he saith, he married, being mother to live Children, not to have Children by her, but to teach her Children which she had by a friend of his. It seemeth also he lived till he was old, whereby he left some works contrary to his former writings. Of the which I can not judge the cause, but that in time he thought otherwise. They say he died at Rome, at which time, Paulus and Andromacus of Syria, were rectors 
Paulus.  of Rhetoric in Athens. And it is very like it was 
Andromacus.  about the time of Galienus, Claudius, Tacitus, Aurelianus, and Probus. In whose days, Dexippus lived, 
Dexippus.  that written a story of that time, a man fulfilled with all learning and good virtues.   

Jamblicus.  
NExt these, jamblicus was the Philosopher of most fame. He was of 
jamblicus in Constantinus Magnus tyme.  good birth, from wealth and fortunate Parents. His Country was Calcide, 
He answered marvelously to many hard questions of Porphyrius.  which is a City of the hollow part of Syria. He was familiar with Anatolius, who, after Porphyrius, was most esteemed, and passed him far, and attained to the height of Philosophy. After him he joined 
Anattolius.  with Porphyrius, to whom he was not inferior, but in purity and pith of style. For he did not use his speech with sweetness & delight, nor had any clearness, nor joyed in neat phrases. Yet was he not utterly obscure, nor faulty in his style, but as Plato saith of Xenocrates, he did not sacrifice to the graces of Mercury. Therefore he doth not detain his Auditor, 
X.  nor allure him to read, but rather affray him, and turneth him from it. For his keeping of justice he was so favoured of the Gods, as multitudes resorted unto him from every place, to be partakers of his doctrine: of whom, who was the best, it is hard to tell.  
For there was Sopater of Syria, who was most eloquent in word and writing. 
Sopater.   
Aedesius and Eustathius of Cappadocia. Theodorus and Euphrasius of Grecia, which excelled in virtue, 
Eustathius. ●up●rasius.  and many other not much inferior in eloquence. It is a wonder how he could please all. He was free to every of them. He did little for himself without his Disciples and fellows, and that for a respect to God. He accompanied much with his friends. His diet was simple and altar the old manner. He cheered his guests, and filled them with his sweet talks. They that were not weary, nor full of his discourses, were his common guests. They that dared best speak, would come forth and say. O most divine Master, why art thou so alone? Why dost thou not impart thy rare Sapience to us? A talk is told us by thy servants, that when thou art at thy prayers, thou art taken up ten cubits high, and that thy body and garment, is turned into colour of fair gold. And when thy prayers are done, thy body returns to his old estate, as it was before thou didst pray, and cometh to the ground again, and than thou lettest us have thy company. At these words jamblicus laughed, not being very prove to laughter, and said. He was no fool that hath deceived you thus But from henceforth I will do nothing without you. Thus he showed himself, and it came to the writers knowledge by Chrysanthius, 
Chrysanthius Schoolmaster to 〈◊〉.  his Schoolmaster that was of Sardis, and he was very samiliar Scholar with Aedesius, and Aedesius one of the chief with jamblicus, and of them that used the above written words to him.  
Furthermore, he showed great demonstration of his divine knowledge, after this sort. The Sun did show upon the extreme parts of the Orison, when he entereth into the sign of the Dog, at which time a Sacrifice was wont to be made in one of the Suburbs. And when all was well finished, they returned into the City, going leisurely, for they had a talk of God, agreeing with the Sacrifice.  
Than the voice failed, and he fixing his eyes on the ground for a time: looked upon his friends, and cried to them. Let us go another way: for a dead body is carried not far of. When he had thus said, he took another way, as he thought, more pure. Some followed him, thinking it a shame to leave their Master. But the more part, and youthful sort, among whom was Aedesius, thought it a superstitious point, and like Hounds that hunted after their game, went on their way.  
They had not go far, but they met with the buriers of the dead Corpse, & did not leave it so, but asked them if they went that way, they said, they must needs, for there was none other. This did the more testify his divine knowledge, as there was no use of sight, but a secret knowledge by odour. They would have tried it in a greater matter, but jamblicus told them it was not in his power, but at time of opportunity.  
Not long after, it seemed good to them to go to Gadara, the season serving, to the Bath of Syria, in goodness 
Gadara.  next the Romans Bath of Baia, with the which, 
Baia.  no hot Bath can compare. They use to go to Gadara yearly. And so being in the Bath, & they with him, reasoning of the same, jamblicus smiling, said. Although I am forbidden by God, to open this unto you, yet for your sakes I will utter it. He willed his companions to learn of the dwellers, what the ancient name was of the two little Baths that were of most price. They did as he required them, and understood that the one was called Love, and the other loves Contrary, 
〈◊〉. Anteros.  without any further knowledge of the original. He by and by stirring the water, for he sat in the mouth of the Bath, where the water runneth out, & having spoken few words, he raised a Child from the bottom of the Fowntaine. The Child was white and of mean stature, his hear yellow, his shoulders very white, and altogether like one that washed, and had been washed. His companions being amazed, let us go said he to the other Bath. He arose and went afore, as in a muse. And doing there as he did before, he raised the other Love, like to the first in all respects, saving his hears were black and read, hanging over his shoulders. He embraced both the Boys, and they clove to him, as to a gentle natural father, whom he restored to their former places. When he was washed, he went his way, his friends marveling much, from that time, left ask of questions. And being drawn with the evident signs, as with a bridle that cannot break, gave him credit in all things. There is other matter more straying and monstrous, told of him, of the which, I will put none to wrighting. Thinking it to men, to be hurtful, and to God hateful, to commit to syrme and stable history, vain and straying trumpery: yea, I wright this fearfully, only following such men, as not believing others, were compelled to these by plain sense. None of his friends written these, that I do know. Aedesius telling it modestly, neither he writing it, nor any other being bold to do it.  
In jamblicus his time, lived Alypius, most perfect in 
Alypius.  the art of Logic, whose body was most small and little bigger than a pygmy? The body apparent might be thought a soul and a spirit, the corruptible part not growing great, was distributed into divine matter. For as the great Plato saith. Divine bodies have a contrary being, to them that be mixed with minds: so may a man say, that he was transformed into a soul, of the which he was possessed as of a God. Alypius had many followers, but his manner of teaching was only by familiar speech. No man brought a book. Therefore they gladly made recourse to jamblicus, as to draw and drink of a flowing Fowntaine, not containing itself within the brink. The same of them both increasing, it happened that they met together as two Stars, & being beset with an audience as in a great School, and jamblicus, staying to be asked rather than to ask, Alypius, beyond all expectation, leaving Philosophical matter, in the midst of the audience, said unto him. Tell me, O Philosopher, whether a rich man be unjust, or the heir of an unjust person, for in these, there is no mean? He, not liking the subtlety of the question, said: O rare man, it is not the trade of our teaching, what is superfluous in outward things, but if a man do follow inwardly, with virtues meet for a Philosopher. And thus said, he departed and all the audience with him, as he went, marveling at the subtlety of the question, he procured talk with him, privately at sundry times, and so loved him for his wit and learning, as when he departed, he written his life. For he that written this treatise had that book, which was very obscurely written, and overlaid with deep clouds, not so much, for the hardness of speech, as sore that it contained tedious matter of Alypius doctrine, whereof there is no memory, how the disputations were used. That book spoke of a going to Rome, of the which there was no cause showed, nor no great quality of the mind, but that many had the man in admiration, but what he said or did, there is no mention. This singular man jamblicus seemeth to have that fault that Painters have, who when they paint them of flourishing years, and will set forth the picture with somewhat of themselves, they do mar the form they would express, and serve from the plat and be auty of their example. So he, propounding to praise the truth, falls into the sharpness of punishments and misfortunes, exercised in his time: but the causes and occasions he neither did particularly express, nor went about it, and did confound the pattern of his whole life.  
Hardly, this he left to be perceived, of them that can, with great cunning, gather, that he did wonder at the man, and allowed his constancy in adversity, and the fineness & depth of his Oration. He was of Alexandria. And thus much of Alipius, who died in his Country, when he was old, and after him jamblicus, leaving many Fountains and foundations 
Death of Alipius and jamblicus.  of Philosophy. He that written this, was of their company, and other of their rehearsed Scholars, were dispersed throughout the whole Roman Empire: and Aedesius abode at Pergamo in Asia. 
Aedesius.    

Aedesius.  
Aedesius of Cappadotia, took jamblicus office, and taught his Scholars. 
A woman also of this name of rare virtue and chastity.  He came of a good house, but of no great substance. Therefore his Father sent him to Athens to learn some Art of profit, being returned, and his father thinking to have got gain by him, and perceiving he had spent his time in Philosophy, he put him out of his house as unprofitable, and pursued him, saying. What doth Philosophy profit thee? Very much father, said he, turning and kneeling down: which, when his father see, he called him home again; and marveled at his constancy, and minding to be ruled by him sent him again to his study, which he had discontinued. He sent him afore and followed with rejoicing, as a father rather of a Divine creature, than a mortal man. He going before all other that then were famous, or of whom he had been Auditor, and having gotten knowledge of Philosophy, went to the singular jamblicus, no long way, from Cappadocia to Sytia. Whom when he did see, and hard him speak, he did depend upon him, and could not be satisfied with his words, so as in the end, Aedesius was not much inferior to jamblicus, except in Divination, of the which I can writ nothing, for that Aedesius kept it secret for the time: Constantine being Emperor, and in every place destroying goodly Temples, and erecting Christian Churches: wherefore, it may be, that the best Disciples keeping those mysteries in secret, did incline to the sacred taciturnity of that circuit●. For he that written this being a Child, & Disciple to Crysanthius, could scarcely learn the truth in twenty years. So great a labour it was to bring jamblicus Philosophy to our understanding, & to frame it to our tyme. When jamblicus was dead, some went one way and some another, and there was none without fame and estimation.  
So pater, the eloquentest of the rest, of his lusty nature and courage, could not abide to live among other 
Sopater.  men, but went to that emperors Court: that he might repress and mitigate the vehemency & tiercenes of Constantine by reason. And he came to such dignity & power, as the Emperor was won by him, and in public assemblies, would have him set on his right hand: a thing incredible to be herded or seen. The great men repined that the Court should learn Philosophy: And as Cercopes, fought time not only to take Hercules sleeping, but also the waking Fortune void of reason: Even so they, in secret 
Cercopes, crafty men.  counsels & meetings, omitted no part of devilish device, to bring their purpose to pass.  
In Athens, there was none, though it were a popular state, that dared accuse the ancient and great Socrates, whom all the City thought a perfit man of Sapience: till by drunkenness and intemperance, and feasts of Bacchus all night, they were led with laughter and trifles, and stained with vain and corrupted affections.  
Whom Aristophanes did first infect, drawing 
Aristophanes.  their minds to scoffing, and leaping songs, and brought the whole audience to behold the skipping of Flees, and dancing of Clouds, and such other toys in the steed of instruction, which Comedy is wont to device for pastime. When they see the people so inclined to pleasure, they framed an accusation, and dared bring a wicked Oration against him: for the which, all the people was plagued, when he was dead. For he that will consider the times: shall find 
The death of Socrates, cause of calamity to Gretia.  that after Socrates was violently put to death, the Athenians never did any notable feat, but the City decayed, and through it, all Gretia was destroyed.  
The like may be seen, by the malice that was born to Sopater. For Constantinople that before was called Byzance, did serve Athens of Corn, and 
Byzance.  it is uneath to be believed, how much was brought thither. But now all the ships of Egypt, Asia, Syria, and Phaenitia, and other Nations that bringeth abundance of Corn by every wind, can not serve nor satisfy the drunken people that Constantine have brought thither, by destroying of other 
Constantinople populous.  Cities, to make shouts and surfettes in the Theatre about him, seeking praise of the rude sort, and a memory of his name, of them that can scarcely sound it, but by use.  
It chanced so, that Byzance being so situate, as no Navy can well enter the Port, unless a vehement southwind bloweth, which happeneth often by reason of the scite of the Mountains. The Commons, being stirred by famine, a rare praise of a drunken people: assembled in the Theatre, whereof the Emperor was abashed. Then the old enuiours having got a very good occasion, said: Sopater, whom thou honour'st, hath tied the winds, by his exceeding wisdom, which thou dost so praise, and for the which, thou settest him in royal place.  
Constantine hearing this, and moved at it, commanded Sopater to be put to death: which, by his evil willers, was sooner done then spoken. Ablabius, 
Sopater judged to dye. Ablabius.  great master of the Court, was Author of all this mischief: because Sopater grew in more credit than he.  
I, minding to show the lives of notable men, as I said before, which I could learn by Fame, may not omit to show the hard haps & mifortunes that they had. Ablabius, that wrought the murder, was of very base lineage, & touching his Father, one of the lower sort.  
There is a tale in men's minds, and no man doth reprove it, that an Egyptian, coming from that part of Egypt, that is called Mendesio, to Constantinople: and as all Egyptians are learned to be impudent in their journeys, in common ways, and he had learned to play that part at home: He entered into one of the Inns, & being very hungry & thirsty, with his long way, commanded sweet Wine to be brought him, and showed silver. The Hostess of the house, being glad of gains, went for it speedily. The wife was one of them that bringeth Chyldwomen a bed. While she brought that Cup to the Egyptian full 
A midwife.  of sweet Wine, one of her neighbours came running to her, saying: Your friend and kinswoman is now in danger of her third birth, except you come and help her. When she herded this, she left the Egyptian, till she had done her office, with the labouring woman: whom, when she had brought a bed, and washed her hands, she came to her stranger, who was very angry with her, for her tarrying.  
But when she had told him whereabout she was, he desired ratherto hear of the childs birth, then to aslake his thirst, that he might tell the Fortune of it. When he had learned the instant, he cried aloud, go & tell the woman, that her child shallbe little inferior to a King: when he had said this, he drank up his drink, and told his name to the woman.  
The Child was called Ablabius, and proved a ball of Fortune: for he might rule the Emperor, & caused Sopater to dye for a matter of less weight than Socrates did, as one that ruled an unruly people. This Constantius honoured Ablabius, & was plagued for it: how he died, it is written in his life. He left his son Constantius to be governed of Ablabius, and he reigned in his Father's kingdom, with Constans & Constantine his Brethrens, which is more plainly set forth in the life of divine julianus. Constantinus, entering his reign and receiving such portion, which was from Ellyria to Nisibe, put Ablabius from his authority. He lived in Bythinia, at a place, which he had princely builded for rest & quietness, men marveling that he had given over his authority. Constantius sent certain soldiers from the City that beareth his Father's name, commanding the former, to deliver his Letters with reverence, which is to kneel after the Roman manner, when they speak to the Emperor. He receiving the Letters with great pride, desired 
Ablabius looking still for honour is killed.  the Purple rob of the soldiers, with severe countenance, and terrible look. They answered, they had it not, and that the bringers of it, stood without. He, with haughty mind, and proud behaviour, did bid they should be brought in. They came in, & in steed of a read rob, gave him a read bloody death, cutting him in pieces, as an Ox that is killed to be eaten publicly. Thus this happy Ablabius was punished for the wrong he did to Sopater.  
This coming to pass, and divine providence not forsaking men, only Aedesius was left of great name. He trusted to a divination, which he had by prayer, which was after this sort by dream.  
A God came down to his prayers, and uttered his divine sentence by verse of six feet: at the which he being amazed, and his sight failing him, studied to remember the words. But the obscure and heavenly matter was out of his memory, therefore he called his Child, minding to wash his face and eyes with water. The Boy told him that his left hand was full of Letters. He see and understood it was a divine thing: And so worshipping his hand, he did see writing, which was an Oracle after this sort.  
By destiny, this life is given to thee,  
Eternal Fame, if thou a rule wilt be:  

Oracle showed to Aedesi●●.  To young men's minds, that Cities doth frequent,  
And to the school, of Sapience are bend.  
But if in fields, an herdman thou wilt be,  
The Gods that way, will also honour thee.  
He choosing to follow the better way, found out a little house, and followed shepherds trade. Scholars that were desirous of his learning, understanding where he lay, came thither with an unpleasant noise, like the howling of Dogs, and beset the same house with threatenings, that they would tear him a pieces, if he would not impart his knowledge to them, but suffer it to be hidden among Mountains and Forests, as though he neither was a man, nor had the shape of a man. By this violence he came abroad among men, & took the worst way. He left Cappadocia, delivering his charge to Eustathius, 
Eustathius.  a man no way allied to him, & went into Asia, the Country requiring him, and making his abode at Pergamo, whether the Grecians and borderers resorted to him, his fame was so great.  
Touching Eustathius, it were a sin, not to tell the truth. Every man confessed that he was of good conditions, and of great eloquence. For in his tongue and lips, was such a pleasantness, as it seemed to be a poignet of wytchery, such a sweetness was in his words, and wrought so much, as they that heard 
Lotos, a Tree, whose sweet fruit maketh men forget their Country.  him, forgot themselves. Even as men that eat Lotos, and were carried away with his speeches, as Sailors be with Syrenes' songs.  
Wherefore the Emperor, albeit he was given to read the Christians works, sent for him. He was like now to have business, for that the King of Persia moved war, and besieged Antiochia, and at a sudden 
Antioch besieged of the Persians'.  assault, had got the Tower of the Theatre, and with shot, killed an infinite number of the beholders. In this case there was no Grecian, but commended Eustathius to the Emperor.  
Notwithstanding, the former Emperors were w●●nt to sand of their great counsellors for Ambassadors, or some of the mighty Captains, or other of authority. But in this extreme necessity, in all men's judgements, Eustathius was thought most meet. Wherefore being sent for of the Emperor, he obeyed. And such an eloquence proceeded from him, as the Emperor rewarded all them with great honours, that moved him first to call him, and them he used with more good will. Some, voluntarily accompanied him with their presence, in the Embassadge, to have more experience of him: or to see the effect of his eloquence, among the Barbarians. Being come into Persia, the access to the King was as dangerous 
Sapores King of Persia.  & fearful, as it was reported. Yet at length when audience was given, as commonly is wont to Ambassadors: the King marveled at the soberness of his usage, and the sweetness of his language. And though he wrought all ways to affray him, hearing his tempered & pleasant voice, and seeing his sober & modest look, he willed him to proceed. He did so. The Tyrant being moved with his eloquence, & going to meat, caused Eustathius to be called by some of his Chamber, whereunto he obeyed. And as he was by nature, created to express the force of virtue, he was admitted a guest at the Table. And did work so with his perswason, as it lacked but little, that the Persian King did not leave his Diadem & purpose, his precious Stones & jewels, and put on the simple Cloak of Eustathius. So great a fall had it made of the pleasures of the body: as he thought them unhappy, that used them. But they that were allied with the king, did stop it. Saying, he was a Mytch, and that he should answer the Roman Emperor: he marveled, he would sand men that differed nothing from rich slaves, having so many worthy men about him.  
But this Ambassador was beyond all hope. For this I know well, that all Gretia desired to see him, and prayed God for his return. The Oracles did agreed with these misfortunes, when their prayers failed, for he did not return. The Grecians sent unto him, and chose most wise men to be the messengers. Their mind was to talk with the great Eustathius, which thing came not to pass, according to the tokens.  
He hearing so shylfull and learned men, considered deeply of the matter, & did examine the magnitude, the time, and form of the Stars. Then smile, he came among them, and when he had herded them, to whom he would not feign, neither by conference, nor eloquence, he said. But these did not promise' my return. Yet I think God answereth contrary to men's request. For he showeth that the tokens were less and slower, than could do any good. This Eustathius so notable a man, did marry Sosipatra, who excelled 
Sosipatr● an excellent learned woman.  her husband so far in knowledge of Sapience, that she made him obscure and of no name. It is meet to speak of her in the life of learned men, so great was the glory of this woman. She was of Asia, about Ephesus where the flood Cayster floweth along, and giveth a name to the Region. She was come of rich 
Cayster, a flood full of Swans in Lydia.  and wealth Parents, the which she augmented from her childhood: So great beauty and favour had she in her tender years.  
When she was five years old, two ancient men, being past all the terms of youth, and the one elder than the other, came into the Manor of Sosypatras' Father, with their skryppes and bags. And obtained of the farmer to have the oversight of the Vineyard, which was easily granted them. The increase growing above all hope, and the owner being come with his Daughter, he wondered at the abundance, thinking it to be done by miracle. Therefore he commanded the farmer to bring them to the Table, where he made them good cheer, and rebuked his servants, that they could not do the like. The two old men being so well used at a Grecians Table, & marvelously delighted with the beauty of his daughter, said. Other things we keep in secret: and this praise, of goodwill, as a trifle and jest, with a contempt of the things that we have increased. But if thou wilt be rewarded of us for this cheer and hospitality, not with money, nor thanks that may quail and corrupt, but with a celestial gift that shall flow from the stars, upon thee and thy life, give us this Hosipatra, as Nurses and Fathers indeed. And for five years, fear nothing for thy child, touching death, but be quiet and at rest. Care not for the tilling of the ground these five years, by the course of the Sun. For of itself, riches shall grow of this ground and increase. And thy Daughter shall not be as an humane woman, but thou shalt conceive a greater opinion of her. Therefore, if thou hast good will, receive with both hands, that we have offered. But if thou hast any suspicion, we have said nothing. The Father in fear & silence, delivered his daughter to them, and calling his Farmor, said. Whatsoever these old men require, let them have it, and meddle no further.  
When he had thus said, he departed before day, as forsaking both his house and his Daughter. They receiving the child, whether they were wise men, or Spirits of rare divine kind, with what mysteries they brought up the young Maid, no man can tell, and it is in certain, though the search be great, with what divination they inspired the Child.  
The time appointed was come, and every thing proved of the ground, as was spoken. The Father was come, and known not his Daughter. Neither for the growth of her person, nor for the increase of her beauty. And she knew not her Father, he saluting her so reverently, as though he had saluted a Stranger. When the Teachers were come, and the table covered, they said. Ask the Virgin what you will. Ask, O Father what hath chanced all your journey. He giving her leave to speak, she told him all the haps that he had had in his Chariot, 
The divination of Sosepatra, to her Father.  the words, the rebukes, the fears, as though she had been in Chariot with them, and brought her Father into such a wonder, as at the first he was in a maze, more than in a marvel, and believed the Maid to be a Goddess. Then kneeling to the men, prayed them to tell who they were. They hardly, and at length, (for so it might be God's pleasure,) said. They were of the Sapience called chaldaical, not profane. And not without some mystery looked down. Then he kneeled again, and prayed them to be Lords of the ground, and to keep his Child with them, to instruct her further in divinity. They nodded, that so they would do: saying nothing. And he, as having a promise and an Oracle, had good comfort in himself, yet known not the secrets, and with himself praised Homer, that hath showed of such divine deeds, that cannot be understanded, for the strange and divine matter.  
The Gods be turned to divers shapes, as please them now and then: 
Odyss. 17.   
When Cities they will 'cause to seem, a race of new found men.  
For he thought that Gods would be turned to strange men. And being ravished with the thing, he fell a sleep. They going from Supper, and taking the Child with them, delivered unto her very gently, the rob wherewith she was invested with knowledge, to the which they added diverse other ornaments. They willed her to lock the Casket, wherein all these things were put, & gave her certain books beside. She honoured them no less than her Father.  
Day being come, and the doors opened, and men go to their work, they also went out as they were wont. The Child ran to her father, carrying her Casket, and good news. He having learned of his servants what increase he had, and what was to be done, called for the men: But they were go, and no more seen. Then he said to Sosipatra: what means this, O Daughter? She staying a while, said. Now I remember what they said at their delivering of me these things, weeping. Look daughter, for we must go to the west ocean, and shortly return again. The which doth manifestly declare that they be Spirits. And whether soever they be go, thus they went from me.  
The father esteeming his child to be sacred with divine modesty, suffered her to live as she would, not, much moved with her, but for her silence. When she was come to ripe years, she had without book, the books of Poets, having none other Teachers, & of Philosophers, and Orators. And that, which others can hardly get with labour and travail of mind: she, without study, did express with pleasure. minding to marry, she thought Eustathius only fit for her. Therefore, thus she spoke to Eustathius, and them that were present. Hear me Eustathius, and be you witness that be here.  
I shall have three Children by thee: and as touching 
Divination of Sosipatra.  the world, they shallbe all infortunate. Against God, no man can be. Thou shalt have before me, a fair and a worthy seat. And I, peradventure, shall have a fairer. Thine shallbe about the Moon.  
Thou shalt not teach, nor play the Philosopher, fully five years, for so thy Phisnognomy telleth me. But under the Moon thou shalt have place with good and quiet motion. I would say somewhat of myself, but that I see the time would be to short for my speech: and my destiny doth forbid me.  
When she had thus spoken, fate so forcing, she was 
Sosipatra married to Eustathius.  joined to Eustathius. The success did differ nothing from her words, so certain was her divination, as all had been done before. This is to be added to the other things, that after the death of Eustathius, she came to her own in Asia, and remained at old Pergamo.  
Aedesius for good will, taught her children Philosophy, 
Sosipatra returns to Pergamo.  albeit she had instructed them in her own house. And after Aedesius resorted to her, no man esteemed his learning so as they did, but every man honoured the divine knowledge of the woman.  
Philometer her Nephew, being overcome with her 
Philometer in love with Sosipatra.  beauty, and also with her learning, fallen in love with her. Her rare gysts so surprised him, that he could do nothing for that. Likewise she was in love with him Wherefore she went to Maximus, who was most familiar with Aedesius, and of his kindred. Maximus (said she) take order for my grief, that I be not molested. 
Maximus.  He asked what the matter was? She answered. What if it be Philometer? Then it is he in deed, who differeth not from any of you. Yet when I see him departed, my heart burneth, & turneth at his departure. Therefore deal friendly with me, and tell me what is best for me.  
Maximus was not a little proud, as being spoken to from a Goddess, that such a one should commit such a matter to him. Philometer continued in his purpose. Maximus sought out the matter by Sacrifice, and took great pains in a trifling cause. When he had done, he went to Sosipatra, and asked her, if she were still troubled. She said no: And told his invocation, his Sacrifice, and all the doing, and time, as if she had been present at the appearing of all the visions. Then he fallen to the ground astonished, and said she was a Goddess. Arise, Son (said she) for the Gods love thee, because thou honour'st them, and dost not esteem the worldly and vain riches. When he herded this, he went forth with great opinion of himself, that he had the praise of so divine a person. Philometer with his companions gladsome, met him at the gate. Maximus a far off spoke to him. O friend Philometer: leave to burn wood in vain, as though he known what Sorcery he went about. He thinking he herded God speak, honoured Maximus, and left his practice, despising the purpose he had taken in hand. From henceforth, Sosipatra loved him purely, and so did he, her.  
And chancing, that they being all with her, except Philometer, who was at his pastime: they fallen into a disputation of the soul, of the which, diverse arguments were made. When Sosipatra spoke, she confuted the former opinions, with evident demonstrations. Then she entreated of the soul generally. What part was punishable, & what, immortal, like one that had been rapt with a divine fury. And as she had said, suddenly she held her peace, like one in a trance. And staying a little, she cried: Alack, my cousin Philometer, riding in his Chariot, is overthrown, in a very slippery and unequal place. He was in danger of breaking his legs, but his servants were diligent & saved him: yet is he hurt in his hands, and his shoulders, but without danger, he is set up again, and calleth on the Gods. This she said, and it was so. All men thought, Sosipatra was in every place, and known every thing, as Philosophers affirmeth of the Gods.  
She died, leaving three children. Of two of their 
Death of Sosipatra.  names I shall not need to write. The third named Antoninus, was worthy of his Parents, and lay about Canobus, one of the mouths, of the flood Nilus, 
Canobus.  and applied the trade of that place to be as his mother had prognosticated of him. Young men that desired to purge their souls with Philosophy, resorted to him. The Temple being full of people, and he occupied about the holy things, as a man that served God, yet no God: told them, that after his death, there should be no more Temple. All the goodly holy things of Serapis, should be defaced, & turned to confusion and deformity. And that the rude darkness, which had been thought a Fable, should have great power upon earth. All the which sayings, time did confirm: and the effect showed the violence of the prophesy to be true. Of this sort, some have been left, (for I will not write, the morning movings of 
Morning influence of Hesiodus.  Hesiodus,) as certain influences of Stars, and did enter into another kind of Philosophers, and there remained. To whom that study was a profit, being always at the bar, as Socrates in Athens, at the Porch royal, and by that means contemned money, 
He seemeth ●o 〈…〉 of 〈◊〉.  and lost riches. The plain Robe of Philosophy, was to remember Sosipatra, and often speak of Eustathius. Men might see so many Chests of Books, ●ull and st●ff●d, as might overlade Camels, all the which they had learned, and not written of the ancient Philosophers, but Testaments, Copies, and notes of their actions, & all things which are wont to be praised by this life, full of error, frailty, and misery. And of them, the prediction of Sosipatra, was not vain. Whose names I mind not to recite, for this Book is to speak of good men, and not of evil.  
Yet one of her Children, Antoninus by name, of whom I spoke before, remaining at Alexandria, was 
Antonirus' son to Sosipatra.  so delighted with Canobus, that he gave himself wholly to the Ceremonies of secret sanctity, and the worshipping of the Gods, neglecting his body, and the pleasures of the same, embracing Philosophy, that was hid to the people. Of whom we might write at large. But he, touching matter of Religion, uttered nothing strange to the common sense of men: peradventure, suspecting and fearing the proceed of the Emperor, tending to other matter. His conscience, patience, and stability, every man reverenced: and they that came to traffyke at Alexandria, came to him by Sea.  
Alexandria, was a populous City, & for the Temple of Scrapis, an holy habitation, unto the which they 
Alexandria.  flowed by multitudes, from all places of the world: and when they had done their devotion, they repaired as fast to Antoninus, taking recreation by water, to go to a man of worthiness: They that were admitted to his company, propounded some question, and were freely and fully instructed with the Sapience of Plato. They that propounded problems of divine matter, spoke to a picture, for nothing was answered them. But, with stable and unmoving eyes he looked up to heaven, not easily to be brought to such disputations.  
It was seen not long after, that there was a divine knowledge in him. For he was no sooner dead, but the devotion of Alexandria, and the Temple of Serapis was destroyed. And not only the Religion, but the houses and all things was foredone. As in Poetical Fables, of the force of Giants. And the Temples at Canopus, suffered the like. For Theodosius, 
Theodosius Theophilus  being Emperor, and Theophilus his Lieutenant, as Eurimedon.  
Who among the cruel Giants,  
Was one of all the chiefest Tyrants. 
Odyss. 7.   
And Venereus, civil governor, having the charge of the Roman army in Egypt, wreaked their te●ne upon stones, and workers of stones: destroyed the Temple of Serapis, and spoiled holy things, making war without warning, and getting victory without resistance. Thus they warred against pictures and paintings, not only beating them down, but ransacking them, making it a discipline of war, to hide every stolen thing. Only the pavement of the Temples remained, which they could not carry away for heaps of stones. Thus these valiant warriors, kept their hands without blood, but not without Gold. Glorying, they had overcome Gods, and boasting in committing of sacrilege & impiety. They brought into these holy places, them that they call Monks, in shape, men: but in life, beasts.  
Openly committing and doing wicked evils, not to be spoken. And it is a point of their holiness, to destroy holy places. Every man now, had tyrannical power, that would wear a black garment, and be seen abroad in unseemly array. To such an opinion of virtue were men brought, of the which we speak in the most part of our History. They did place Monks at Canobus, that mortal slaves, should be honoured in steed of immortal Gods, and men's minds be entangled with ungodly matter. Some of their heads that were punished for their great offences, were saltyd, & showed as Gods to be honoured: although as thieves, they had been punished.  
Men thought themselves the better, when they erred in going to the Sepulchres. They were called Martyrs, Deacons, and Legates of the prayers that were made to God, being vile slaves, and branded for their faults, carrying the scars of their whippings, as marks of their lewdness. Yet the earth bringeth forth such Gods. This did confirm the great divination of Antoninus, saying: that Temples should be made Sepulchres.  
The great jamblicus, as we written in his life, when one had raised Apollo, and every man afraid that see him, he came among them and said, marvel no more good friends, for this is the Image of a Sword player. So diverse is it to see a thing with the mind, and with the deceitful eyes of the body. jamblicus told the present evil. But Antoninus, the things that were to come. Which thing only was cause of his grief. For he came to a quiet end in old age, without any sickness: but it was grievous and heavy to good men, for the ruins of the Temples.   

Maximus.  
WE have made mention of Maximus before, & the writer hereof did see him: and came to his company when he was old, and herded his voice, which was, as if one had herded Homer's, Minerva, or Apollo. The balls of his eyes were rolling. His beard was long. His look declared the vehemency of his mind. It was a joy to hear him, or see him. With both senses did he pierce his company, that could not abide the sharpness of his eyes, nor the swiftness of his tongue. There was none so well learned or eloquent in his company, that dared speak against him. But being silent, they depended upon his words, as an Oracle. So great a sweetness sat in his lips. He was come of good house and wealth. He had Brethrens, whom he would not suffer to go before him, he being the first: Claudianus, who taught at Alexandria, and Nymphidianus, who professed with praise at Smyrna. This man was taught by Aedesius, 
Claudianus Nymphidianus.  by whose Sapience he was caught. And when julianus reigned, choose to be Schoolmaster only, all the other being sequestered by Constantius: as we 
Maximus Schoolmaster to julianus.  will show plainly in julianus life.  
Constantinus house decaying, only julianus was left, who for his tender age and weakness, was despised. The King's Uncles did keep him, and observed that he should be a good Christian. After the which time, he showed the docility of his nature. 
docility of Iuli●n the Emperor.  For he had in memory every book, so as they could not bear with the swiftness of his wit, not having what to teach him. When they had no more to teach him, nor he to learn of them, they desired his Cousin Constantius, to let him study Rhetoric, and Philosophy. Which, by the will of God, he did permit. Minding to have him wander, and to be idle in books, rather than to have any mind of kingdoms. When this was granted, and a great revenue, and princely train appointed to him, he went whether he would. And came to Pergamo, being moved with the fame of Aedesius, who was now waxed old, and weak in body. His chief familiars, was Maximus, of whom we now write: Chrysanthius 
Chrysanthius. Priscus. Eusebius.  of Sardis, Priscus of Thesprotis or Molossus, and Eusebius of Caria, of the City of Mindo. julianus, in whom was a sage youth, was admitted to familiarity with Aedesius, being ravished with the sharpness and excellency of his mind, and would not departed. Being like to them that be stung with the Serpent Dypsas, with unsatiable thirst and desire, 
Stynginge of the Serpent Dypsas, breadeth thirst vn●uench●l●e.  he would receive the doctrine. He sent princely gifts unto him, which he would not receive, but calling for him, said. Thou knowest my mind, thou hast herded me talk. Thou seest the disposition of it, if thou wilt do any thing, being a loving child of Sapience, for so do I gather by the tokens of the mind, go among my gentle scholars, of whom thou shalt be filled with all kind of learning and knowledge. Thou knowest the mysteries, that shall make thee wish thou hadst not been a mortal man. I would Maximus were here, but he is sent to Ephesus. The like I might say of Priscus, but he is go into Grecia. The rest of my good Scholars, be Eusebius and Chrysanthius: whom if thou will't hear, y● shalt not need to come to me. When julianus had herded this, he did not therefore leave him, though he meant to spend his time with Maximus & Chrysanthius. Chrysanthius was linked with Maximus, in the works of marvelous science by inspiration, leaving liberal arts. And Eusebius, when Maximus was present, would not meddle, with the fineness of Logic, and Rhetoric. When he was absent, he did shine like a glittering Star, such pleasantness & grace was in his words. Chrysanthius praised him, and agreed with him, and julianus honoured him. Eusebius made this conclusion, that those things had being, that were in deed. But they that deceive their senses, be works of Sorcerers, & of them that dally with matters of the earth, with mad persuasions. When julianus had herded this determination, he called Chrysanthius aside, & said. If thou lovest the truth, tell me the effect of this conclusion. He considering the matter deeply, said. You shall do best, not to learn this of me, but of the Author himself. Which when he herded, he did so, & made great account of Chrysanthius for this answer. When they met again, julianus spared not to deliver the matter, & boldly asked him, what he meant by that conclusion: Then Eusebius with sweet words, said. Maximus, one of the most ancient & best learned Auditors, for the sharpness of his nature, contemned these lessons, and gave himself to a certain Magic. And suddenly called us to Hecate's Temple, where many 
Hecate's was honoured with Sacrifice of. 100  of us were witness of his fondness. When we were come & had made reverence to the Gods. Sat down good friends, said he, & mark what you shall see, & if I pass the common sort of men. When he had said this, we sat down. He made a piece of Incense clean, and whispering a certain prayer to himself, wrought such a feat, as the goddess smiled, as if it were a smiling indeed. We being troubled with the sight, he said. Let none of you be afraid of this, for by and by, the Lamps shall burn that she had in her hands. He had no sooner spoken, but the flames flushed from her fingers. We marveled at this cunning, and went our way. Do not you marvel at this, no more than I, that by purity of reason, think it no great matter.  
When divine julian had herded this, he said. Farewell, and apply thy book, for thou hast told me what I thought. Having thus said, and kissed Chrisanthius, he went to Ephesus. Where he accompanied with Maximus, and earnestly studied his doctrine. But Maximus called to him the learned Chrysanthius, being scarcely able to teach the young man sufficiently in the knowledge of Sapience. Who being instructed of them, and understanding that there was 
The Goddesses were Ceres and Proserpina.  more to be learned in Grecia, of the Goddesses Priests, went thither with speed. What name the Priests had at this time, it is not meet sore me to tell. For he gave the writer orders, and brought him into the 
●umolpidaes ● kind of Priest's, bearing name of their king Eumolpus.  fellowship of the eumolpida's.  
He foresaw the destruction of Grecia, and the defacing of Temples, in the presence of this writers hearing, and affirmed he should be a Priest after him, although it should not be lawful for him to use his office, because he was sacred to strange Gods, and should swear solemnly not to serve them: yet he said he should be a chief in the Clergy, though he were not an Athenian born. And so much did he foresee, that in his time, he said, Temples and holy things should be destroyed, and he see it, and be contemned for his obstinacy, though he used his duty to the Goddesses, and should be deprived of his honour: and neither be Priest, nor dye an old man. 
These Ceremonies were called, Mithriaaes, of Mithra, whom the Persians', calleth Apollo.   
When the father of Apollo's Ceremonies, had thus said, and unspeakable troubles followed: some are told in other histories, and some shallbe showed in this Volume: When as Alarichus passed the straits, as an open and plain field, with Barbarians. The sect that wear black apparel, which came with him, breaking all duty of obedience, opened the 
Alarichus King of Goths.  straights of Grecia to him. This happened after: though for occasion, the matter is touched before.  
julianus had been conversant with this divine Priest, and greedily learned his doctrine, and with speed went to Constantius, a partner of the Empire. Maximus was then in Asia, & Aedesius was dead. And Maximus increased in learning abundantly. julianus got, not what he would, but what he could, for the 
julianus Apostata.  necessity, for he was sent into France, not to live like a Prince, but to be cut off, and so perish. Yet he prevailed by the providence of God, not being known that he honoured the Gods.  
He passed the Rhine, and subdued all the Barbarous Nations there, and escaped many traps & trains that were laid for him, as is told in his life. He sent for the Priest out of Grecia, and after secret conference between them. They conspired to destroy the tyranny of Constantius. To this was privy Oribasius 
Oribasius.  of Pergamo, and Euemerius of Lybia, which the Romans calleth Africa, and is more plainly written 
Euemerius.  in the life of julianus. When he had put down Constantius, he sent the Priest into Grecia, appearing as God, and doing what he would. And with him he sent royal gifts, to renew the Temples of Grecia.  
Then he sent for Maximus and Crysanthius, making one calling for both. It seemed good to them to learn of the Gods. And they being men of great experience and learning: conferring together, and proving all their knowledge and cunning, found evil and unhappy tokens. Which when they both did see, Chrysanthius was afraid, and with he any countenance did bite his tongue, and said. Here is no abiding for me, friend Maximus, but must rather seek to flee. The other with a better courage, said: It seemeth Chrysanthius thou hast forgotten what we learned, when we were children. That it is the part of wise men, endued with that doctrine, not to be afraid of the first show, but to recite and use the help of divine nature, till thou mayst find help for thyself.  
Then said Chrysanthius. You p●raduenture are bold and have heart so to do, but I will not strive withthese tokens. Maximus making continual practice, came to his purpose. Chrysanthius remained as an Image unmovable, not intending to be drawn from his sentence, taken at the beginning.  
Now in Asia, all men resorted to Maximus, aswell they that were in authority, as they that were not: the noble Senators and vulgar people, repaired to Maximus, and made noise with shouts, which the people is wont to do, when they will honour any man. Yea, the women at another gate, went to Maximus wife, and gratulated her felicity, that she might be good to them: and she seemed so well learned, as Maximus was not of any learning. Thus Maximus with this great honour in Asia, went to the Emperor. Chrysanthius remained at home, to whom God had signified that verse of Homer in his sleep.  
God heareth their request, 
jiad. ●.   
Whose trust in him doth rest.  
When Maximus with his pomp, was come to Constantinople, in short time he was notable there. For the Emperor and the Princes, were with him both day and night. Such a felicity thought they to be sent of God. It came to pass that Maximus began 
Maximu● insolent.  to be insolent in the Court, using more fine apparel than become a Philosopher, and waxed more hard to be spoken to.  
The Emperor not knowing of it, commanded that Priscus should be sent for. And Maximus required that Chrysanthius might be called also. So they were both sent for, Priscus from Grecia, and Chrysanthius from Lydia. So much did divine julian depend upon Maximus, as he written gently to them both, desiring them as friends, & praying them as Gods. And hearing that Chrysanthius had a wife, called Melyta, Cousin to this writer, whom he loved dearly, 
Melyta wife of Chrysanthius.  he withdrew himself, and written to the woman with his own hand, no man being privy to it, using all the fair words he couldst, that she should persuade her husband not to deny to come. And requiring the Letter that was sent to Chrysanthius, he put in the other, and sealed both, sending it by the messenger, as one, adding to it further by words, what he thought good to bring the matter to effect.  
Whereby Achilles mighty mind,  
Might be subdued and undermined. 
Iliad. 9   
Priscus came and behaved himself modestly. And although there were enough that would have puffed him up: yet he remained after one sort, not proud of the Court, but seeking to bring it to more Philosophical form.  
Chrysanthius would not be alured, with all the devices, but trusting in the Gods, and that their determination was unremovable, he minded to obey them. He written again to the Emperor, that for his cause he tarried still in Lydia, and that he did it by the counsel of the Gods. The which thing the Emperor considering, he made him chief Bishop of Lydia, with his wife, and gave them authority to place other.  
The Emperor went to the war of Persia: Priscus and Maximus following him. Other did the like, filling the number, and boasting their virtues, because the Emperor affirmed, he honoured the other, they would have it thought, he esteemed them also. But when that glorious expedition came to a dolorous end, (as we will show in julianus life:) iovinianus that followed, honoured them: but he had 
iovinianus, reigned only eight months.  but a short reign, as many more have had.  
Than Valentinianus and Valens ruled, and Maximus and Priscus, taken to a far contrary vocation: 
Valentinianus & Valens, Emperors.  then julian called them. For that was for honour and evident joy. Thus from honour to dishonour, such disgraces did appear, in the things that were apparent. Priscus had no hurt, being well reported of all men, and returned into Grecia. At the which 
Priscus escapeth.  time, this writer was a child, and went to school. But Maximus, of whom so many exclamations were 
Maximus ●ormented.  made abroad in the Theatres, and privately to the Emperor, was yet marveled at, for patience in his troubles. For grievous torments were put to him: and such a penal pain, as a man given to Philosophy never herded of the like somme, they thinking he had had the goods of all men. But afterward a less pain was put, and he sent into Asia to pay the money, in the which he was condemned. The pains that he suffered passeth all Tragedy. It will be hard to find one of so good a voice, or so rejoicing of others evil, as can express the infinite 
The punishment of th●● boats, 〈◊〉 to tear a man a pee●ces, between two boats: it is called Scaphismus Maximus, his wife dieth of a drink, that he willed her to buy, to dispatch himself. Clearchus. Thesprotis.  tortures of this man. For the punishment of the Boats used in Persia, was nothing to his torments, beside the scolding scornings of the tormentors, when they wrested his body. His Wife so singular a woman, being present to lament his case. And when there was none end of these afflictions, he prayed his wife to buy him an exequisyte potion, that it might rid him of his pains. She did so, and brought it to him, and drank it before him, whereof she dieth presently, and her friends buried her. Than Maximus would not drink it.  
Now all eloquence, nor all the rout of Poets, will not suffice to show the act of Clearchus. He was of Thesprotis of wealth and famous house. When the fate was changed, and the Emperor Valentinian had the rule in the West, and the Emperor Valens in much danger, not only of loss of his state, but also of his life. For Procopius rose against him, & with mighty forces pursued him in every place: Clearchus 
Procopius Tyrant of Constantinople.  at that time was precedent of Asia, that reaches from Lydia and Phisidia to Pamphilia. He governed well, and offered among the first, his body to paryll, against the Lieutenant of the war, the which strife was not unknown to the Emperor.  
The Captains' name was Salutius, who floryshed in julianus tyme. Clearchus blamed his babbling, a 
Salutius.  fault of age, and called him Nicias, saying: at those 
Nicias.  years he aught to instruct his mind with knowledge and Histories.  
Things coming well to pass, Valens advanced Clearchus: not only, not taking from him, but increasing his office in Asia, making him Precedent from Pergamo to Caria, the hill Tmolo, determining the 
Tmolus, 〈◊〉 an hill 〈◊〉 a flood i●● Lydia.  bounds to Lydia. And it is a fair and a rich country: not subject to the Precedent of the Court, but that now all things being in confusion, the same is also disturbed. Clearchus having Asia in good order, he sound Maximus in torments.  
Now must I speak a work of God. For such an incredible chance cannot be ascribed but to God. He made all the soldiers that thus misused him to flee, he brought him out of prison, he cured his body, and set him at his table. So great a security had he in the Emperor, whose mind was so bend, as he allowed all things that Clearchus did. So was Salutius deposed, and Exonius put in his place. Clearchus' punished all those seuldiors of torments, or that had 
Exonius.  taken any thing from others, by payment, or by death. And he was in every man's mouth, as an other julianus to Maximus. He showed public benevolence unto him, although he was not given to the Theatre, nor greedy of glory. He said not more but he bore him upon his shoulders. Much of his possessions he did recover, that we are taken away by other, so that he was soon made ryton, as if h● had been called to julianus Court. So he went to Constantinople with great honour of them, that see his Fortune changed to the better.  
Than was he tried in matter of divination, which did very much increase his fame. Of the which glory, grief did grow. They of the Court conspiring together, to know a secret mystery, that every man could not tell, came with it to Maximus, and because they could not agreed among themselves: they would have Maximus declare the prophesy, for it was thought that he knew the counsel of the Gods, and could utter all their secrets to others.  
He perceiving their mind, and weighing the words, did perceive where the difficulty lay, and told it as surely and truly, as the mystery was true: Showing also, that the showing of it, would undo him, and all that should hear it.  
❧ And that many by it, should be put to death, that deserved not. And so told by the prophesy, that the Emperor after great slaughters of others, 
Valens w●s burned in a house.  should strangely dye himself, and not be buried: And so it came to pass, as we declare in our History.  
The conspyratours were apprehended, and killed in every place, as pullen for a feast or banquet, and among them Maximus was taken, and carried to Antioch, where the Emperor was.  
Yet they were ashamed to kill him, because he reproved in judgement, them that accused him: and that he had said nothing but truth, so as they believed there was a God in Maximus body. Therefore they sent one Festus, a man of cruel nature, with him into Asia, thinking that place worthy for such a man.  
Who being come thither, did execute his Commission, and some what more of himself, following the brunt of his cruel nature.  
When he had executed many guilty, and not guilty: 
Cruel Festus, executeth Maximus.  at last he dispatched the great Maximus. This end had that divination. But the rest came to pass.  
For the Emperor in a fight in Scythia, died so strange a way, that a bone was not found to be buried 
Valens dieth miserably. : And fortune showed another great thing. For Festus, as the writer hereof did know, and was present at the example, being put from his office, and 
Festus.  going to Theodosius, who was choose Emperor, married a rich and princely wife. And that he might 
Theodosius  show his pomp, and put away his fame of evil doing: proclaimed his feast to the best and noble sort. It was the third day of the Calends, that the Romans call january. At which time, all came to the feast, to honour Festus.  
He went into the Temple of Eumenides, not wont to serve the Gods. Having put all that he killed to death for that cause. Being there, he told his dream, and in talking, the tears fallen from his eyes: which was thus. He thought that Maximus drawn him with an halter to hell, to answer before Pluto.  
They that were present, remembering his former life, wept every one, and willed him to pray the Gods for himself. He obeyed, and prayed. But going forth, he fallen to the ground, and two children lay upon his back. His voice forsook him: and being 
Wicked Festus dieth suddenly.  carried away, died by and by. This seemed to be a very great act, and of divine providence.   

Priscus.  
OF Priscus, much is said before, by reason of occasion offered. To speak of his conditions particularly: he was a deep dissembler, keeping things hid in his mind, and of a great memory. And had all ancient opinions collected and ready. He was fair and great of body, and might seem ignorant of learning, because he would seldom come to talk, but kept his doctrine as a treasute, calling them prodigal, that would talk at every motion. He said, he that was overcome in disputation, was no more quiet, than he that resisteth against the truth: by waxing wise with pleasures, and delight of the body, and becometh an hater of learning, and a despiser of Sapience. For this cause he refused company, and was rude and rustical in behaviour. And this manner he did not only use among his companions of learning, but from a child continued thus, to his old age.  
Chrysantius told the writer of this work, that Aedesius was most familiar and populous. And when he had done his Lectors and disputations: he would walk in Pergamo, with the rest of his audytours. And as a good teacher, would engraft as much by gentle words & diligence, in his Scholars, that were hard of capacity, as could be done by man. But whom he perceived haughty for their strange doctrine, and spreading their feathers, greater and weaker than Icarus: he would throw them down, not into the Sea, but to the earth, the place of men.  
In the trade of teaching, he met a woman selling herbs, whom he with gentle manner beheld, and spoke to her, of her going about, and what gain she got to wax wealth, and also told her how herbs were to be sown. The like he did with a Weaver, Smyth, and Carpenter: and by this, they that were gentle and diligent, did learn, and especially Chrysanthius, and some other that were like unto him. Only Priscus would not forbear openly, but called him a bewrayer of Philosophy, and a man cunning 
Priscus poevish.  in words, which serveth to draw the mind, but be not observed in works.  
Being of this sort, after julianus death, he refrained from bitterness, & suffered many rebukes of young men, 
They were called Corybants. that ran about like mad men.  that were fond of their knowledge, like Cybel's Priests; yet in all things he kept the gravity of his nature, laughing at man's infyrmity. In the Temples of Grecia in his last years, for he lacked but ten years of an hundred, when he died: at the which time many died for very grief. Being persecuted of the Barbarians, among the which was Proterius of 
Proterius of Cephalenia.  the Isle of Cephalenia, who was reported to be a man of much virtue and goodness.  
Likewise Ilarius, whom this writer known, and of 
Ilarius of Bythinia.  Bythinia, living till he was old in Athens. And to to them that were void of other learning, he played the Philosopher by painting. So that Euphranor 
Of Euphranor, an excellent painter. Pli. 35. 11.  seemeth not to be dead in his hands. And for this cause the writer hereof had him in great reverence and estimation.  
But Ilarius could not escape the public calamity, for being taken without Athens, having an house 
Ilarius killed.  nigh Corinthe, he was slain of the Barbarians, with all his family. These things by the help of God shall be showed in our Histories, in the which we will declare, not only the lives of particular men, but also the public actions. Now what every private man did, is told sufficiently in this Treatise.   

julianus.  
IVlianus, an Orator of Capadocia, flourished, in Aedesius time, and had 
Julian the Orator.  the place at Athens. For thither resorted to him all the youth from every Land, honouring him for his eloquence and singular wit. There were diverse desirous of virtue, that aspyred to his glory. As Apsines of Lacedemonia, having a name of liberal science: Epagatus, and a company of 
Apsines. Epagatus.  other parsons. But he passed them all in excellency. And the other were much inferior. His Disciples were many, and whether soever they went (as I may say) and wheresoever they were dispersed, they were had in admiration. The chief was, divine Proaeresius, Hephestion, Epiphanius of Syria, and Diophantus 
Proaeresius. Hephestion. Epiphanius Diophantus. Tuscianus.  of Arabia. Tuscianus, for his worthiness, is not to be forgotten: for he was familiar with him, all the which be declared in julianus the emperors life. This writer did see julianus house at Athens, which was little and plain. Yet so expressing Mercury and the Muses, that it dyffered nothing from a Temple. He left it to Proaeresius.  
There was the pictures of his friends, such as he loved. He had a Theatre of Marble, like the common Theatre, but less, as proportionate to his house. There was at Athens at that time, such a faction between the Scholars and the Citizens, as in a City, that within their walls, nourished the perils of their ancient wars. No Student dared go abroad to hear the Lessons, but kept in private auditories, whether Scholars were brought to hear words, not contending for life, but for praise? Many keeping silence, it is requisite to take and bring this of julianus, for a witness and testimony of all his learning and conversation.  
It chanced the bold Disciples of Apsines, to modest julianus in this civil tumult, with cruel and 
It seemeth, he means the whippings of the Lacedæmonians.  Lacedemoniall hands using them, that were in danger of their bodies. They were accused as evil doers, and the cause was brought before the Vice Consul. He seeming severe and terrible, commanded the Master to be apprehended, and all the accused to be tied, as they that were noted of murder. The Roman seemed not to be unlearned, nor brought up in rude and ignorant manner. julianus appeared thus vexed. And so did Apsines, not by commandment, but to help the accusers. The matter proceeded, and the complayntives entered. In these disordered 
Province, or charge.  Lacedemonia, one Themistocles of Athens governed, cause of all this evil. For by his name, he was the more prove, and bold to despite. The Proconsul looked grimly upon Apsines, saying: who commanded thee to come? He answered, the care of his Disciples was cause of it. The president stayed his nature with silence: the accused entered in bands, and their Master with them. Having long heayre and bodies, evil handled, as the stripes might appear to the judge. Whenleave was given to the accusers to speak, Apsines began. Then spoke the Precedent. The Romans alloweth not this. For he that speaketh the first accusation, is in danger of the second. All the preparation being thus dashed by the present sharpness of the judge, Themistocles the accuser, was compelled to speak. He changed colour, and bit his lip full of doubt, and looked toward friends, and asked what she should do. For they were come to make a noise and cry, only when their Master should speak. There was great silence & trouble. Silence over all the judgement place, and trouble for the part of the accusers. julianus, with a lamentable voice, desired he might be herded.  
Than the Proconsul said: None of you Teachers prepared, shall take the matter in hand, nor any of you Disciples, shall make noise to the speaker: and then shall you know, how pure and sincere the Romans judgement is. Therefore, let Themistocles make an end of his accusation, and let him answer whom you think best: after this no more accused, and Themistocles name was obscured.  
julianus, as the Precedent commanded, to answer the first accusation, said thus. Thou, O president, by thy exquisite justice, hast caused Apsines, as a Pythagoream, to hold his peace, though it were late, which he aught to have learned chief before. Because he taught others to follow Pythagoras' doctrine, which is, silence. If thou givest me leave to answer, command Proaeresius, one of my friends to be untied. And judge thou, whether he hath better learned the eloquence of Athens, or silence of Pythagoras. When the Precedent had granted, and that very gently: as Tuscianus, who was present, told this writer, Proaeresius entered among the accused, without bonds. The master crying to him with loud and high voice, as they that encourage them that go to fight. So speaking shrill unto him, said. Now is it time to speak. Than he made a poem, which Tuscianus did not tell, but only the sense. That it tended to move pity, of that they had suffered: and that it was mixed with a praise of their teacher. And that there was added in the poem, a reproof of one purpose, declaring the swift manner of the Proconsulles power. That it was not lawful that they that had been judged, should be so used again.  
The Precedent held down his head, and was amazed in his mind, at the words & pith of the matter, the myid countenance and good gesture. All were ready to have shouted, but fearing the commandment, as a thundering, and using a mystical silence: Proaeresius began another poem, the substance whereof, Tuscianus told, was thus. If it be lawful to do all injury in accusing, and the accuser to be believed, before answer be made, be it so, let this be Themistocles City.  
Then the Proconsul leapt out of his seat, casting of his Purple garment, which the Romans call a Trabeall Robe, and as a young man, of so severe, 
Nothing more violent than neces●●●ie.  and inexorable a judge, clapped his hands at Proaeresius. Apsines clapped also, not willingly, but what is more violent than necessity?  
julianus the teacher, commanding part to go forth, and the accuser, willing the master to remain alone: Than taking Themistocles and the Lacedæmonians, he repeated the whipping of Lacedemonia, and added them of Athens. Thus continuing in fame, he died at Athens, among his acquaintance, ministering great contention to his friends, to celebrated his Funeral.   

Proaeresius.  
OF Proaeresius, is spoken part in 
Proaeresius of Caesarea, of Capadocia.  the abovesaid, and in our Historical Treatise, is declared abundantly. But now we will speak more exquisitely of him, knowing him thoroughly, and being admitted to his talk and samiliarity. His eloquence was great and celestial. I will not speak parcially, though he were my Master, and his courtesies, which cannot be expressed, had bound this writer with long and great friendship.  
He that made this Treatise, came out of Asia, into 
The Author speaketh of himself.  Europe, to Athens, at sixteen years of his age, having a curled and thick hair, and for the multitude, of many white heayres, like the foaming Sea, or the white silver.  
Proaeresius was then (as he said himself) lxxxvii. years of age. In eloquence he was passing. His aged body was sustained with the youth of his mind. So as the writer hereof, thought him void of age, and as it were immortal.  
He repaired to him, as called of one that seemed a God, without any business. He came to Piraeo at the first watch, having got a fervent ague 
Pi●aeo, the Port of Athens.  by the Sea. And many other of his kin, were come with him.  
At this hour when no thing was to be done, the master of the Ship, which was a man of Athens, went strait to the City, and many that liked better that kind of study then the other, stood at the Port, where the going down is at the pillar, and other passengers went also. But this writer was not able to go, therefore he was born into the City. It was midnight, when the Sun maketh equal night, being northward, and entered the Balance, at which time the night watches be long. The shipmaster being of old acquaintance with Proaeresius, knocked at his gate, and brought all the company with him, as it happeneth when contention, falls between two young men, that, that School would be filled with audience. Some of these, sought strength of body, some riches, and some a mean between.  
This writer being weak, had only many books of ancient writers in his youth. The house was full of mirth, men and women running about, some laughing, and some provooking laughter. Proaeresius that time, willed his cousin Anatolius, for whom he sent, to entertain the Strangers. For he was of Armenia, which is next the Persians': and they received the Guests, whereof some were their country men. The youth in the Baths, showed all pastime and mirth: and when they were washed, they went their way.  
This writer, for his great sickness consumed, and neither could enjoy the sight of Athons', nor of Proaeresius? Only seeing the things which he desired, as it were by vision. His countrymen of Lydia took it grievously: and as one young man will help another, they spoke of him many great things, more than truth. Conferring together marvelous strangely, there was a sorrow in the Cittle, as of a great calamity.  
There was one Aeschines, not of Athens, but of 
Aschines.  Chio, that had killed many, in praetising with the sick and the whole. He, (as appeared afterward) being earnest with them that lamented, said. Let me come to give the dead man a medicine. They were content that Aeschines should make an end of him, that was already well nyedead. He opened his mouth with certain instruments: and than he spoke, which, by the will of God, was many years after verified. When he had received the medicine, his body was thoroughly loosed, and he see the air, & known his friends.  
Thus Aeschines cleared his former faults, by this one fact, & was honoured of the Patient, and of them that were his friends. When he had done this, being honoured of all men: he went to Chio, and tarried so long there, till by the virtue of the medicine, he had got health, after the which time, the Patient kept company with the Physician.  
Divine Proaeresius had not yet seen this writer, but lamented his case: and when he herded, he had got health beyond all hope, he called the chief of his Disciples, and praised to them the efficacy of that art. I am glad (saith he) of this young man's recovery, whom I have not yet seen, being greatly grieved with his infirmity. If you will do me a pleasure, take him to the public Bath, and leaving your wanton toys, use him as mine own child. Thus this matter went, of which shallbe said more in our History. Notwithstanding, the writer thinketh that all the benefit he got by Proaeresius, came by the will of God. Yet in the declaration of his life, he will not serve one whit from the truth. A divine saying was it of Plato.  
Truth is the guide of all good,  
Both to God and man.  
The goodliness of Proaeresius body (for now I come 
Plot. 5. of his Laws.  to speak of him) was such, though that he were old, that I doubt, if any other were of that beauty, being of those years. And it might be marveled, that the perfectness of beauty, did suffice such a body, that had a just proportion with the greatest. For his stature was bigger than a man would believe, yea, conjecture, for he was higher than all other, by a foot, as he seemed a Giant amongst the tallest men. When he was young, Fortune drove him from Armenia to Antiochia, for he went not straight to Athens, for he wanted money, and that way, he was infortunate, though he come of honest parentage.  
In Antioch, he followed Vlpianus, who was chief teacher of eloquence there, and prospered with the 
Vlp●anus of Autioche.  best. From thence he went to Athens, after he had tarried a good time, with great desire to hear julianus, where also he proved with the best. Hephestion went with him, for they two loved dearly, contending aswell in poverty, as in eloquence.  
Both of them had but one Cloak, and three or four Mantels, which being died at home, showed their coarseness for age. Further, being two men, they seemed but one, as the Poets write of Geryon. 
Geryon. 3. bodies.  So they were two and one.  
When Proaeresius went abroad, Hephestion tarried at home, wrapped in his Coverlet, exercising himself 
Ambitious poverty of Proaeresius & Hephestion.  in Rhetoric. The like did Proaeresius, when Hephestion was abroad. So great was their want. julianus liked well of Proaeresius, and gave ear unto him, wondering at the excellency of his nature.  
When julianus was dead, Athens coveted to have 
Death of Julian the Orator.  a fit successor in the art of Rhetoric. Many were desirous of the office, which to name were a trouble. Therefore by voice were choose Proaeresius and Hephestion, Epiphanius, and Diophantus, Sopolis 
Sopolis. Parnasius.  of the obscute sort, and Parnasius of the viler sort, to make up the number. For in 〈…〉 the Romans' manner, s●me must be teachers, and some auditors.  
These being appointed, one part was called of the lesser company, and more simple, whose power consisted in the seat and teaching place. To the higher sort, the City was divided, and not only the City, out all the Nations of the Romans.  
And they contended, not for cunning, but for countries, which should be most cunning. All the last, as an honour, was appointed to Epiphanius. Diophantus had Arabia, Hephestion reverencing Proaeresius, let Athens and died. To Proaeresius, all Pontus, and 
Hephestion.  the Confines sent auditors, honouring him, as a domestical God. Bythinia, and Hellespontus did the like.  
Lydia now called Asia, reaching to Caria and Lycia, and ending at Pamphilia, & Taurus, and Egypt, for the excellency of learning, was to him a peculiar portion, and all that is above Egypt, stretching to Lydia, and the unknown parts inhabited.  
I have told this at large, that men may see evidently, the Nations that first see themselves deceived by youth, turned to seek other. The excellency of Proaeresius made a great faction, which grew to so great contention with the young sort, that he was forced to leave Athens: they corrupting the Proconsul, whereby they got the upperhand. Yet Proaeresius after great penury in his exile, returned like unto Pisistratus. Other men lived by their riches, but Proaeresius by his eloquence. As Homer's Mercury, 
Iliad. a.  conveyed Priamus to Achilles' Tent, through the enemies. He had good fortune that a new Officer was come, who hearing what was done, did not allow it. So by the emperors permission, and alteration of voices, he returned to Athens.  
His enemies, again assembling, rose against him, like stinging Serpents: but being prevented of his friends, he was restored to Athens, as Tuscianus, who was present at every thing, told me, who had 
Tuscianus of Lydia.  been Proaeresius, if Proaeresius had not been. When he was come, as Ulysses, after a long absence, he found some of his friends in good case: among whom, was Tuscianus, they could not leave beholding of him, nor he embracing of them. And determined to tarry the coming of the Proconsul, which was at hand. Who being come, called the Orators, and disgraced all their doings. They had no will to come before him, but necessity compelling, he propounded questions unto them: to the which, they answered every man according to his capacity, as they were called and instructed, and departed rejoicing.  
Then were Proaeresius Scholars suddenly called in: who came, not knowing what was meant. Then said the Precedent with a loud voice, I will have you all, this day, answer to a question, which, when you have done, then, shall Proaeresius, or at his pleasure, say what he will. They effectually desiring this thing, and declaring with great consideration, speeches of Aristides: not as things vomited but well digested, the Precedent said again. Now say Proaeresius. He, from his seat, spoke somewhat, as a poem with great grace, and when he had ended that speech, which he spoke of the sudden, he applied his matter to the chief point. For the which, the Precedent was ready to make an end. Than he looked about the audience, and espied of his adversaries a great number, and of his friends very few: whera● he was afraid, as he might well be. Yet Fortune favouring him, and seeing in the furthest part of the School, the men that were great talkers, and workers of much evil, said, aloud. O God, yonder be the best Orators.  
Command them, O Precedent, to come forth, peradventure they will tell, they have done nought. When they herded this, they hid themselves among the people, coveiting to be close.  
The Precedent, sending some of his Sergeaunts, brought them forth, and with an exhortation, appointed them to speak, in that form, that is called, Conclusive. When they had looked a little and spoken together: They propounded a base matter, rude and hard, and void of all Rhetorical ornament.  
He looked grimly upon them, and said to the Proconsul. I beseech thee let me have the right that was granted me before the action. He said, he should not be denied right. I require (quoth he) swift Notaries.  
That this day, they may note Themis tongue, and attend upon my words. He willing 
Themis, the goddess of true petitions.  the best Notaries to come, they stood about him, to note his words: but wherefore, it was not known.  
Than I (said he) would ask a greater thing: which he was bidden to do. Let no man, said he, clap his hands, at the end of Sentences. Which being granted with great fear to the other: Proaeresius began to speak with flowing Oration, clapping his own hands, at every sentence end.  
The Auditors that were compelled to keep Pythagoras' silence, were grieved with sighing and groaning.  
He increasing in eloquence, and speaking above man's opinion, came to the second part of his matter, and as a man rapt in a futie: he left that he thought could not be answered, and turned his speech to the enemies argument.  
The Notaries could scarcely follow him, and the Auditors, hardly hold their peace. Such was the plenty of the words, turning his face to the Notaries.  
Mark dillygently, said he, if I do not remember all. Than he rehearsed all again, when neither 
The wonderful memory of Proaeresius.  the Precedent kept his own Law, nor the audience feared the threatenings, but extolled the Orator as a God, and all that were present, did him honour, and said he was a God of Mercury's eloquence.  
His adversaries fretting for anger, yet some of them could do no less than praise him. The Precedent, with all his Guard and power, brought him out of the Theatre. And after that time no man dared mute against him. But as they had all been strooken with a lightning, they acknowledged him for the better.  
In processes of time reviving again, as the heads of Hydra, they returned to their nature, alluring some of the best sort with great feasts, & fair Damisels. As Princes that be overcome in just and set battle, and by desperation brought to extremity, they are glad of shot and light Horsemen, which at the first they did not esteem, but now for necessity, accept them: So these being feared from ordinary help, laid trains, that were lewd and vile. Which were void of envy, unless a man can hate himself.  
They had many fellows, and their craft came to good pass. Proaeresius was in great credit, and his virtue in floryshing estate. All wise men loved him, and they that went to him, attained to knowledge.  
At this time, the emperors Court brought forth a man, that loved both eloquence and glory. 
Beritos, in Phaenitia, now ●aruto.   
He was of the City of Beritoes, & his name was Anatolius, whom his evil willers surnamed Azutriona. What 
Anatolius, surnamed Azutrion.  this name doth signify, let the mad company of stage players tell. This Anatolius, obtained both eloquence and glory, and came to perfit knowledge of the law, which his country Berytos used, being a mother of that study. He sailed to Rome, and for his pithy wisdom and eloquence, was called to Courts, and in short time came to great power.  
He had all Princely offices given him, with such estimation, as his very enemies wondered at him, and in time was made great Master of the Court. This 
Great master of the Court.  is a Princely office, without Purple. Fortune following his ambition, he was made Lieutenant of Illyria. And where he was very superstitious, & given to Greek fashions, albeit, study of public state drawn him from it: he appointed to go to the chief places of the Empire, and visit all, even as he would.  
Being moved with a fervent desire to see Grecia, and the Images of the Orators, with his own eyes: he made great haste into Grecia, and came thither with much authority. Where he propounded a question to the Orators, willing every one to say his mind of it. Grecia marveling at his wisdom, learning, and indyfferency. He commanded them to speak of this question, they daily sought to be guile one another. But when there was no remedy, they determined the state of the matter, as they call it: upon the which, was such a contention, as the writer hereof, never herded a more foolish thing. They were divided by difference in opinion, every man being bend to please his audience, and praise his eloquence. And after the coming of Anatolius, more fearful than the army of Xerxes, and the peril redounding, not to the Greacians, but to the students: all other, among whom, was Himerius of Bythinia, 
Himerius of Bythinia.  an Orator, took great pains to exercise their wits, in the state of this matter. This Himerius was not known to the writer, but by his Books. Proaeresius trusting to his wit and knowledge, was strange among them, and told no man his opinion.  
When Anatolius had done his Ceremonies in Athens, he commanded the Orators to begin their disputation. Then every man sought to prevent other in the ostentation of their wit. So ambitious a creature is man. Anatolius laughed at them, that sought to please their Scholars, and pitied their Parents, that had put them to such Teachers.  
Then he called Proaeresius which was only left. He got familiarity of Anatolius men, and learned the meaning of all the purpose. The which thing (as the writer said before) was to be laughted at) being of no moment, nor any reward of victory propounded, yet Proaeresius obeyed, as soon as he was called. And spoke so aptly and eloquently to the thing, that Anatolius leapt out of his seat, and the audience was carried to cries, and there was none but thought him a God in speech. So as Anatolius esteemed him very much, and as for the rest, scarcely thought them worthy his table. For he was pleasant, and fine in talk at Feasts, and there was no meal with out some purpose and learning. These happened long before, and the writer had the better time to hear of them.  
Anatolius esteemed much Nilesius born in Smyrna, 
Milesius of Smyrna.  a City of jonia, a man of great wit, and given to a solitary life. He ministered in holy things, and was without a wife: and in verse and metre, of passing knowledge: so delighting Anatolius, as he judged him one of the Musies. He called the Rhetorical questions of Epiphanius:Breakings, reproving the barrenness, and lost business in such trifles. He illuded all the inventions of such Orators, saying: if there were above thyrteene, the problems should be infinite.  
Not long before, he was called of the Emperor into France, who had him in such admiration, as 
Constance.  he admitted him to his table among his Nobility. And where the men of that country, could not attain to the innards doctrine of his mind: they gave their eyes to the wonder of his body, marveling at the highness and goodliness thereof: As an high Picture, unto the which, they could scarcely look. For in all things he was beyond a man. They that marked his temperance, judged him without affection, 
Proaeresius, more than a man.  like iron, simple clad without shoes, marveling he could abide the cold of the country, and drink the frozen water of the Rhine. For in all his life, he never drank hot drink.  
The Emperor sent him to the great City of Rome, for a glory, that they should see, what men were subject to the Emperor. They could not tell at what to marvel most, all things did so pass man's nature.  
Than, for many causes loving him, and likewise praising him: they made a Picture of Brass, of his just stature, and dedicated it to him, with this inscription.  
Rome Queen of the world,  
To the King of Eloquence.  
The Emperor gave him leave to return to Athens, and to ask what gift he would. He asked a thing worthy his nature: Islands, not few, nor little, trybutarie to Athens, in paying of Corne. The Emperor gave them to him, adding the greatest honour, making him lieutenant General, that no man should envy that he had so great a public revenue. The president had authority to establish these offices, who was lately come out of France.  
And after these dysputations, he went to Anatolius, to have his office confirmed, calling to Athens, all his friends that might congratulate with him, in his dignity, who resorted without number.  
When the Theatre was full, and he required his acquaintance might speak. The Precedent preventing him, to know what he could do of the sudden, said. Speak Proaeresius. For it is not convenient that other king, than he that is present should praise the Emperor.  
Than Proaeresius, as an Horse called to the race, spoke of the gift, and rehearsed Celeo, Triptolemus 
Celeus, Father to Triptolemus, to whom Ceres showed the way of pylche.  and the coming of Ceres with the gift of Corn, applying the emperors benefit, to these examples.  
Than straight he passed to the ancient Manor of munisycence, confirmed all things by examples, and declared the glory of Fame by eloquence.  
He took a wife of the City of Trallis in Asia. Her name was Amphiclea. They had a Daughter that lived so long as there is time between the conception and the birth. After the which time, he had a fair Son. That made the Father glad for the time, but shortly after, filled both Father and Mother, with heaviness by death.  
As at the grief thereof, Proaeresius seemed to lose all his Sapience. But Nilesius, with his music and sweet harmony, restored his mind again.  
The Romans required him to sand his chief Disciple to them. And he sent Eusebius of Alexandria, who agreeing well with the City, for he could well 
Eusebius of Alexandria.  flatter, and please the great men, being thought seditious at Athens, despised others, and magnified himself. Therefore he sent him thither, as not ignorant of that cities subtleties. For as touching his eloquence, it is enough to say, he was an Egyptian. For that Nation is given to Poetry, insomuch as Mercury, when he had earnest business to do, would not devil with them.  
Musonius his Disciple, succeeded him in Rhetoric, 
Musonius.  of whom we have said abundantly, for other causes, in our Histories. He being appointed to answer, and perceiving with whom he had to do, leapt into civil causes. He was put from teaching in julianus reign, because he was a Christian, perceiving that jeraphantus, as the God of Delphos, 
jeraphantus, a teacher of holy things  did foresee things to come, and tell them to the requirers, that with great skill and sleight, did intercept his knowledge.  
The Emperor did affygne Lands to learned 
To the Grecians that followed Gentillitic.  men, that they should be exempt from tribute. Proaeresius, required him to show by Oracle, whether this liberality should be of continuance, he denied it. The other, by other mean, learning what would follow, lived more at quiet.  
At this time, the writer being sixteen years of age, entered Athens, and was admitted his Scholar, and loved, as his son. The fifth year he would have go into Egypt, but his friends called him again, and set him to the study of Eloquence, to the which every man exhorted him. Proaeresius died shortly after, a man of such quality, as all the world was filled with his eloquence, and inhabited of his Disciples.   

Epiphanius.  
HE was of Syria, most witty in judging questions of controversy, 
Epiphanius of quick judgement.  but in Rhetoric not vehement. He was one of Proaeresius time, and attained to great Fame. Man's nature cannot abide one to be praised alone, but for malice and envy, whereto they be inclined: they set up another, against them that have Fame and glory. Making principles of contraries, as they do in natural Philosophy.  
He died not very old, of bloody disease, and his wife, a very fair woman, suffered the like. They had no child. This writer known him not, being long before his travail.   

Diophantus.  
DIophantus, was of Arabia, following 
Diophantus. against Proaeresius▪  Sciences. The same opinion of men, objected him against Proaeresius, as if a man would set Callimachus against 
Callimach. a Poet of Cyrene.  Homer. But Proaeresius laughed at these things, and at the men that sought estimation, in this behalf. This writer known him, and herded him many times openly declaim: which to put to the writings aforesaid, & remember, it seemeth not good. For the memory is of worthy men, not a writing to be laughed at. He made the funeral Oration of Proaeresius, who died before him, and thus they say he spoke to Selamine 
Marathon. where Milciades slay 10000 Persians'.  and the Medians.  
O Marathon and Salamine, now you shallbe in silence. What a trump have you lost of your praises? He left two sons, given to pleasure and riches. 
Salamis, where Themistocles overthrew the Navy of Xerxes.    

Sopolis.  
THis writer did many times hear Sopolis. He was a follower of the old 
Sopolis, an Antiquary.  speech: desirous to attain to a sound doctrine. He knocked at the door often enough, but it was open but seldom. A soft & weak sound did crack from thence. A little divine breath issewed, which pleased the audience. But did not bear a way the flowing stream of the fountain at Delphos. He had a son, who they say, did ascend to the chair of learning.   

Himerius.  
Blthyria brought forth this man. This writer known him not. Yet he was 
●imerius.  of his time, but was go to the Emperor julianus, to show himself, not to hinder 
julianus Emperor.  Proaeresius, & was well received of the Emperor. Who being dead, he continued his travail, & when Proaeresius was dead, he came to Athens. He was sweet and pleasant in his Orations. He had a persuading way, probable to the people, and sometime, not unlike to divine Aristldes. After his daughter, he died in his age, of the falling syeknesse.   

Parnasius.  
IN this time was Parnasius in the chair and teaching. Having scholars 
Parnasius.  that might be well numbered, yet of great name.   

Libanius.  
ANtioche brought forth Libanius, the chief City of that part of Syria, 
This part is called Coelesyria. Antioch. Libanius, in julianus time, of whose praise he written a book.  that is called Hollow. The work of the noble Seleucus Nicator. He was of a good house, and taken with the best: when he was young & ruler of himself, his Parents being dead, he came to Athens: neither to Epiphanius, nor Proaeresius, that were of greatest name, that he should not be obscure in such a number of scholars, & great glory of masters.  
Being caught with them of Diophantus, he clove 
Diophantus.  to him, but as they that known him very well, affirm among the scholars, and familiars, he was little conversant, neither tedious to his master. But of himself, followed the form of ancient Rhetoric, which he expressed both in tongue & mind. As they that often do shoot, sometime do it the mark. Diligence continual in instruments, bringeth an art, not a science. So Libanius by zeal, and imitation, forcing himself to follow the old Orators that were accounted best, made good steps, and passed through the most of the way. Trusting in his eloquence, and persuading himself to be equal with them that were in estimation: he would not be hidden in a little City, but went to Constantinople, a City most famous and wealth, having need of their words & works, that could set the same forth. He quickly become notable there. And after a time returned to his Country. Where he continued all his life, which was long. Wherefore the memory, worthy his life, is showed in our Chronicle, of julianus acts. Now his private doings are rehearsed.  
None of his friends or familiars, went away without a taunt. What every man's manner was, he well marked, and understood his mind, whether he inclined to virtue or vice. Such a one he was, in describing and uttering the condition of men, all the which he did with a nip. His familiars supposed to be in him, an other himself. Therefore his acquaintance said, he was a table and Image, of sundry fashions.  
Neither could he be perceived of his Scholars, (were they never so many) to what part he inclined. But to contrary nature, of contrary manners, he was liked, even of them that were contrary to his profession. So every man did think to behold their conditions, alone in him, not without admiration, so divers forms of sundry qualities were found in him at one's. He also despised marriage, yet he had a woman as his wife, but not of like worthiness. His Orations were cold and barren, without life, so as in this point, it seemed he was without a teacher. For the common rules wont to be known to children, he known not. But in Epistles and such other like familiar talk, he rose sufficiently to the ancient form. His writings are full of grace and pleasantness of Comedy, and acumlynes is to be found, scattered 
Syrophoenitia, the coast of Phoenitia  through his works. All the Syrophaenitians hath that manner of speech, which may be taken of him by learning.  
They of Attica, calleth it sensible and sharp: He laboured this as the chief point of learning, all given to draw what he could, out of the old Comedy, and to express it: and as it were, made of nature from the beginning, to that pleasantness & delighting of ears. A man may find in his Orations, exceeding learning and knowledge, full of sweet speech, so as he would not have passed the trees of Eupolidis, 
Eupolis, a writer of the old Comedy.  Desphosia, and Damasia, if he had known the names of them, by the which men call them now a days. Yet he found a strange and ancient style that was hidden, as a gift taken from the old time, & brought it abroad, cleansing it, and making it fair, framing an whole argument to it, with apt sentences, as servants and handmaid, to a new grown masters, and of old made young.  
Divine julianus marveled at it: And all men marveled at his grace in speech. Many books there be of his, which may be understanded of them that have wit and seek them. He was sufficient for civil causes and business, and beside his Orations, to be bold to perform other things touching sights in Theatres. The Princes that followed, gave him great offices. For they willed him to have the great mastership of the Court, and so saluted him. He refused it, saying. A Philosopher is above it. And this is no small praise, that being inferior, in glory, he would be superior in study. Thinking the other to be a common and ordinary office. He died very old, leaving to all men, great admiration of him.   

Acacius.  
CAesarea of Palaestina, brought forth Acacius, who was of Libanius time. Full of scholastical contention, and spirit, as ever was man. His speech was like the old manner with clapping of hands. Rising with Libanius, he got a praise and held it. A book written of Libanius, of the aptness of nature, was dedicated to Acacius, in the which, he confesseth to be overcome of him, by reason of his singular hptnesse. He witnesseth to himself, of the placing, and quick setting of words, as a man ignorant.  
And that Homer was not always careful of metre, but of good, sound, and sweetness. And that Phidias 
Phidias, maker of the Picture of Pallas, of ivory, xxv●. cubits' high.  did not always, bring with him a finger, or a foot to set forth the Goddesses. The ear being always wont to rule, & the cause either unknown, or hard to be known. As in fair & goodly bodies, all men do not like one thing. And he that is moved, knoweth not why he is moved.  
Acacius, thus remaining for the best, having great glory and passing Lybanius, died in his youth. Whom men, for his learning, honoured as he had been a very old man.   

Nymphidianus.  
NYmphidianus was of Smyrna. 
Nymphidian us. Maximus. Claudianus, Brethrens.  Maximus the Philosopher, was his brother, and Claudianus also, who was a good Philosopher likewise. Yet was not trained at Athens. He was born to Eloquence, and worthy the name of an Orator. julianus made him his Secretary, chief for the Greek tongue. Yet 
Secretary to julianus.  he was better in declamations, and disputations: in the beginning and proceeding, not like himself. He died being an old man, and after the death of his brother Maximus.   

Zenon.  
AT this time many Physicians flourished: among the which, was Zenon of Cyprus, ataining to great knowledge. 
Physicians flourishing.  And he was in the time of julian the Orator. And after him, in Proaeresius time, the successor of Zeno, who excelled both in teaching, and practising of Physic. His Disciples that were famous, some followed the one part, and some the other, and some both qualities of him. And were accept for their following, both in practising and teaching.   

Magnus.  
HE was born at Antiochia, beyond 
Nisibis, where Alexander overthrew Darius.  Euphratis, which now they call Nisibis. He was Zenos scholar. And might provoke Aristotle to dispute of bodies elect by nature, and of themselves sustained. In teaching 
It seemeth he signifieth that he was corpulent, and so had the name of Magnus.  he made the Physicians to hold their peace, but in curing, he seemed not so good.  
As they say, they of the old time asked Archidamus, if he were stronger than Pericles, he answered. When I have given Pericles a fall, he will prove he 
Archidamus.  gave me a fall. Even so, Magnus would prove that 
Pericles.  they that were healed of other Physicians, were still 
Magnus most skilful in arguing.  syeke. And when they that were whole and recovered, would give thanks to their Doctors: he would dissuade them with objections and arguments.  
Alexandria was appointed his schoolhouse, to whom men went both by water and land. Either only to wonder at him, or to take some profit by him. Wherein they were not deceived. Some, learning to speak, and some, to do, according to their study.   

Oribasius.  
PErgamo brought forth Oribasius. Who strait came to glory by that 
Oribasius, of Pergamo the more esteemed for his country. Muse of Athens.  mean, as they do that be born at Athens. If they prove good Orators, the place maketh them the more notable, as a Muse of Athens, and domestical ornament. He being well born both ways, was famous from a Child, endued with all science that availeth to virtue. As he grew in age, he was Auditor to great Zenon, and companion with Magnus. Whom he left behind him in moving of affections, wherein he was excellent.  
He came to the height of Physic, following his country God, or was possible for a man to do. Being young and notable: julianus aspiring to the kingdom, 
Oribasius Physician to julianus.  took him for his science. He excelled so in other virtues, that he advanced julianus to the state.  
The which is more plainly showed in his life. But as the Proverb saith. There is no Lark without a crest.  
So Oribasius was not without envy. For notwithstanding, his excellency, the officers of julianus spoiled him of his substance, and minded to have done the like with his life, but they restrained from the mischief. Otherwise, committing as evil, for they appointed him to be killed of the Barbarians, as the Athenians do them that be excellent in virtue. Yet such in Athens, suffered as the law was, and no more. But Emperors added somewhat more to banishment, 
That law was called Ostrasismus  being delivered to most cruel Barbarians, making them Lords of their sentence.  
Oribasius, being brought to the place of his enemies, did show great praise of virtue, not limited by space, nor bounded by terms, but declaring constancy and steadfastness, according to her nature: working alike, wheresoever she becometh. Even as they say, numbers, and such science doth.  
He got forthwith a great name of the Barbarians, and their Kings. He was taken with the best. And having regard to the Roman kingdom, he was honoured among them, as a God. Hea●ing some of long diseases, delivering some from the gate of death. This said calamity, was occasion of all his felicity. Wherefore the Emperor doubting to strive with such a man's virtue, in all places, suffered him to return. In his iourn●y he had, for all his riches, himself, showing the riches of virtue. He had a wise, noble and wealth, and four children, which be a live, and himself was living, when this was written, and so may he long be.  
He recovered his former substance, restored by the emperors public decree, which he had unjustly lost by the former sentence. And in this case was he. To be conversant with Oribasius: he must be a gentle Philosopher, that he may know what to esteem, above all other. Such an armony and grace, was shed and joined with all men in his samiliar acquaintance.   

jonicus.  
IOnicus was of Sardis, whose father was a singular Physician being Zenos Disciple. He came to the light of knowledge. In somuch, as Oribasius had him in admiration. He was most skilful in the simples and compositions of Physic, and best in particular practi●●. He had perfect knowledge in man's 
jonicus, per●●te in the Sunples.  body and a thorough searcher of nature. There was no medicine, nor judgement that was unknown to him: no not plasters, that the most cunning say to sores, to abate the superfluity, and avoid the encumbrance. The best devisor and practised man, to close the corrupted parts, and not to let other cut them. All the acts and names, he known, insomuch as they that had greatest name in Physic, wondered at his diligence: and plainly confessed, that being helped by him, they known indeed, what the ancients had written, and brought it into use, as names hid with the writings.  
Beside this, he had great knowledge in other things of learning and Sapience. And in divination that appertained to foresee the cure of men, by art of Physic: and of the other, that dependeth of Philosophy, and endeth there, for them that may be helped, by secret ways.  
He had also great knowledge in Rhetoric, and other sciences. And was not ignorant o● Poetry. He died a little before this was written, having two children worthy of praise and fame. At this time 
Theon.  one Theon of Galatia, was of great fame. Now let us return to Philosophers, from whom we have digressed.   

Chrysanthius.  
CHrysanthius was the cause that 
Chrysāthiu● Schoolmaster to this writer.  this Treatise was written, teaching the writer from a Child, and sustaining him to the end, as a law of benevolence toward him.  
Yet for all that, nothing shall be spoken partially of him, for he loved truth above all things, and first taught it chief. We will not augment the benefit received, cut rather speak most moderately of him, for so it was agreed between us. Chrysanthius was of the Senate, and for Nobility, accounted with 
Inocentius, a Lawyer grandfather to Chrysan.  the best.  
One Inocentius was his Grandfather, a man of great riches and estimation, being appointed by the Emperors to make Laws. There be books of his, extant, written both in Greek and Latin. Which testifieth his deep and stayed judgement, and contain knowledge of these things, for such as be desirous of them.  
Chrysanthius being left young of his Father, and given to Philosophy, by his divine nature, went to Pergamo, to the great Aedesius. And growing in years, had such a desire and thirst of Philosophy, as chancing on such a Teacher, as did give him enough to aslake his thirst, he lost no lesson, nor gave place to any in diligence. For he was of a sound and strong body, acquainted with labour.  
He got full knowledge in Aristotle, and Plato, and gave all his mind to Philosophy. And having understanded all the sormes of the same, he was of inclination to obtain eloquence, and in good way of exercise and doctrine. He overcame every enterprise that he took in hand, and had boidnes to make declaration of his proof: apt to speak, and to be silent also. And when he spoke, to get the mastery, he would use high praise and pomp. After this, he went to the study of knowledge of the Gods, and followed the Sapience that Pythagoras taught, and other that followed him. 
Parentinus Architas, Philosopher. Apolonius, was of Alexandria. born at Tyana in Cappadocia   
Beside old Architas and Tyaneus Apolonius, and them that honoured Apolonius, surely divine men, yet mortal. After this study, Chrysanthius going the straight way, taking the first occasion, by these principles and guides, he prospered and attained to such a perfection of the mind, which Plato calleth a purgation, as he got the full of all that science to the uttermost, and was perfit in all foresight.  
Men said, he did better see, than speak of things to come, as one that ever had been present with the Gods. After he had bestowed a good time this way, and coferred with Maximus very much, he 
Conditions of Maximus.  left his society. For being contentious and obstinate of nature, striving against the tokens that God sent, he searched and wrestled for others. But Chrysanthius by induction, when he had seen the first, stayed with the significations that were given, and either had the victory, or if he were wrong, supplied it by policy.  
And when julianus the Emperor, sent for them both by one calling, appointing soldiers for their honour, bringing a persuasion from Thessaly, joined with a necessity: that it seemed he did communicate with God, and manifestly wrought with him, as a private and daily workman of the lower sort, to judge the tokens of God: forbidding his going. But Maximus continued fast in the Ceremonies, and devoutly using the Sacrifices, with cries: he would ask of God other tokens, to differ the destiny.  
And where he had still contrary tokens, and thereby caused Chrysanthius to try it again: yet at length the will of the Gods was manifested by signs, and their determination many times showed by Sacrifice, although the thing that appeared, was not by him, approved. So as Maximus took that journey, which was cause of all calamity: Even so Chrysanthius tarried at home.  
At the first, the Emperor considered the cause, and conjectured, why Chrysanthius would not come, because he saw difficulty in the matter. Notwithstanding, julianus written again for him: and not only exhorted him, but also moved his wile to persuade him to come.  
Chrysanthius again, resorted to divine knowledge. And the Gods showed him continually, all one tokens. The which coming often to pass, and the Emperor having great opinion of him, gave him the chief bishopric of that country. And he knowing certainly what would follow, was not grievous in his dignity, nor oppressed the younger, as all in this age, were wont to do, hotly and fervently, neither was he very extreme to the Christians.  
So great lenity was in his behaviour, that in all Lydia it was scarcely known, that there was any alteration of Religion. Whereof followed, when the change came, that no new thing seemed to be done: Nothing suddenly appeared to be altered, but all things stayed quietly, and uniformly, and without motion. And where all other were tossed, as with the Sea, he only was in quietness, some of the sudden thrown down, other rising again, from their former miseries.  
He was in admiration, for that he did not only foresee things to come, but also used well the things he knew. This was his behaviour always. So as it might be seen, that Socrates was revived again: or that from his youth, he had imitated and followed him, and was transformed into him.  
A plain and simple manner of grace appeared in his speech: yet the sweetness of his words, did move his audience. He was gentle to all in conversation. Insomuch that they that went from him, were thought ambitious. And as gentle and mild versies, do easily and readily enter and pass into every man's ears, and move things void of reason, as they say of Orpheus. So Chrysanthius speech was harmonious to all men, as it agreed and was fit for such a diversity of manners. Yet was he stiff and stable in his sentence and opinion, for the which he saw most men at controverly. Seldom should any man hear him boast of his learning, or be thereby the more insolent to others: what they said, he praised, though it were not well said.  
He allowed an opinion, though it were not of the ●est, as though he heard it not thoroughly, seeming to be born to please, and not to offend. If there were any motion, by the presence of some learned men: and he mynd●ug to say any thing of the controversy, all was full or silence, as though there had been noman.  
So neither int●●rogations, divisions, nor repetions, were required of him, but refrained from disputation and contradiction, lest they should seem to fall into manifest fault.  
Many that did but meanly know him, and could not conceive the depth of his mind, blamed his simple speech, and only praised his mildness of mind. But when they heard him dispute, and wrapping himself, with reasons into pr●cepres, they thought him to be another manner man, than they supposed.  
So unlike did he seem unto himself, in matters of controversy. His heayres stood right up as in a fear, and his eyes testified, that his mind was rapt, about his doctrine. living to great years, he spent his days, without the cares of man's causes: but only for provision of family, maintenance of the Plough, and gain that was just.  
He better did bear penury, than others plenty. His diet was such, as might be easily got. He never eat Pork, and seldom any other flesh. Always worshipping God, he applied the reading of old Authors, diligently. He differed neither in age, nor in youth. For being four score years old: he written so many Books with his own hand, as few young men can read over: whereby his fingers ends, for the continual use, waxed crooked. When he rose from study, he recreated his mind by walking softly abroad, taking this writer with him.  
He would walk a good way, but fair and easily. So as it might be thought, he had pain in his feet, so much was he carried, with declaration of the truth. Baths he seldom used, yet always seemed as he had been washed. As touching the company of great men, he refused not for arrogancy or pride, but as it may be judged for simplicity, as a man ignorant of power, yet he talked with them openly, and plainly.  
He taught the writer hereof, being young, who came to him to Athens. And continued his love toward him, as his Child, increasing it with daily benevolence. And so much increased in learning this writer, as in the morning, he taught others, and read Rhetoric to them that would hear it. And after noon resorted to his chief master to learn more divine and Philosophical matter, which was not painful, because he bestowed it upon his dear beloved: and to him, so readily taking it, the work was a pastime.  
Than the Christian state prevailing, and ruling 
justus ruler of Asia.  over all: One justus came to govern Asia, from Rome, which was a long journey. He being old and of gentle behaviour, not having jest the ancient rites of his country, but followed that blessed and happy manner of life, ever in prayer, and depending upon the answers of God, being the more bold, that he prospered so well thereby.  
He came directly from Constantinople to Asia, and appointed Hilarius an officer, who was of his own 
Hilarius.  opinion: And on the sudden set up Altars at Sardis, (where was none,) and repaired the Temples that were decayed, and making public Sacrifice: By his letters, sent to every place, called all such as had opinion, and fame of learning, who came to him out of hand, marveling at him, thinking now the time to be come, that every man might utter his knowledge.  
Some of these put their trust in flattering, like children, hoping that way, to get honour, glory, or gain. There was a public Feast proclaimed, at the which all we●● present, and among others, the writer hereof.  
justus marking well, and beholding the Sacrifice which lay out of order, asked of them that were present, what the form of that manner of falling of the Host, meant. Here the flatterers were stirred with a great marvel, that he could divine by figure, and affirmed that he only known it.  
The graver sort, striking their beards with their fingers ends, staying their countenances, and shaking their heads, slowly and leisurely, beheld the thing as it lay, and said some one thing, and some another.  
justus scarcely refraining from laughter, turned to Chrysanthius, speaking a loud, what say you old man? Chrysanthius being nothing abashed, said: he disallowed all. And if you (said he) will have me speak, what way there is of divination: say you first what kinds you know, and of what form, of what question, and what prefixed manner, it proceedeth. And if you tell this, I will show, what the appearance signifieth to come, before you declare this, it were a rude part of me to answer to your interrogation, and to show of things to come, seeing the Gods will signify sufficiently, what shall be, and join that, that is, with that which must be hereafter.  
By this reason, there should be two interrogations, and no man is asked at one's, of two or more, for in things definite, controversies hath not one consideration.  
Than justus cried, that he learned that he never known before, and ceased not from that time to learn that he knew not, by conferring with him privately, to know from the fountain, that of which he was ignorant.  
At this time, many that had names of learning, came to talk with Chrysanthius, moved by the fame of his excellent knowledge. But when they perceived that they were far inferior to that Majesty that was in him, they went their ways.  
The like happened to Hellespontius of Galatia, a 
Hellespontius.  very singular man, and except Chrysanthius, the chief of all. He was so desirous of learning, that he went to places unknown, to seek better learned than himself. And being furnished with goodly travail, and great learning, he came to Sardis, the old City of Lydia, to speak with Chrysanthius.  
Chrysanthius had a son, of the name of his Master, Aedesius at Pergamo, of whom we have spoken before, who from a child, inclined to virtue, as 
Plato, in Phaedro, resembleth two parts of the mind, to Horses, and the third, to the Cartels.  one that with wings was created to fly to it. Not having but one of the Horses that Plato speaketh of, neither a puffed mind, but quick & swift to knowledge, wholly bend to the honour of God, and so much above the affections of the body, as he seemed almost to be created of the mind eonely.  
His body in moving, was so deliver, as is to be scarcely credyted, as one (according to the Poets) that was carried in the air. He had such familiarity with divine matter, and that so easily, and so readily, that it was superfluous to set a Garland on his head, but looking only against the Sun, he uttered true Oracles, and conformable to that kind that cometh from a pure divination. Yet he known no verse, nor was sufficiently learned in Grammar. So God wrought all things in him. Nevertheless, at the determined end of his life, he died: at the twenty year of his age.  
Than his father declared himself to be a Philosopher. For either the ravishment of his senses made him void of affections, or the patience of his mind, made him bear the loss of his son. And the mother, having regard to her husband, passed the nature of a woman, refraining from all lamentation, though the passion were most grievous. After these matters, Chrysanthius returned to his studies. And many great & public causes chancing, that drove men's minds to fear, he only remained without trouble, that it might seem, he was not of the earth.  
At this time Hellespontius came to him, but seldom entered disputation. But when they were at it, Hellespontius was so rapt, as he jest all to abide with Chrysanthius, and learned like a young man, and repented he had lost so much time, and was so old, before he had tasted of so healthful doctrine. So wholly did he give his mind to him.  
Chrysanthius would be let blood, as he was wont: when this writer was present, as he commanded. When the Physicians agreed that he should strike a vain, he attended to see it done accordingly. And affirmed that it was rashly and unadvisedly done, to take so much blood, and commanded him to be stopped. For this writer was not ignorant of Physic. Hellespontius hearing of it, came in great anger, and chiding, as in a great offence, that so much blood should be taken from so old a man. But when he saw him safe, and herded him speak, he turned to this writer, saying: The City accused you of a great fault, but now they will be still, when they see the old man safe, and void of danger.  
This man coming after to Chrysanthius in a public cause, fallen sick by the way of a flix, and at Apamea in Bythinia, died. Commanding his fellow Procopius, only to honour Chrysanthius. Which thing Procopius told, when he was come to Sardis.  
Chrysanthius in the summer, the year following, used the same Physic. And where this writer willed the Physicians that they should tarry for him, as the manner was, because he was Precedent. Yet they prevented him, and let him blood, and whilst he bled, he put his hand to his chin, and a sudden weakness followed, with a shrinking of the sinews. Oribasius was called forthwith for his cunning. And he with nurture and hot things, restored strength again, and made him in good case. But age prevailed, which the next year dispatched him, natural heat being extinct, by the much use of fomentations. And so being sick, he died after the common course of man.   

Epigonus and Beronitianus.  
EPigonus of Lacedemonia, and Beronitianus of Sardis, succeeded him in teaching. Men worthy the name of Philosophy. Beronitianus was more full of sweet grace, and fit to live with the multitude.   
And so, I pray God, he may.   

❧ To the gentle Reader, Hadrianus junius.  
I Ohannes Sambucus, of Hungary, a diligent observer, and likewise searcher of antiquity, neither sparing expense nor labour in that behalf, and one that is wont to impart and communicate, his delight and care with other men: Moore than two years since, did send me a copy of Eunapius of Sardis, very gently, and was the first that moved me to translate him into Latin: which labour I did not refuse, because I hoped the book, that was so well written by the Clerk, should have caused the less labour to the interpreter. The which being written out by the benefit of the library of Cardinal Farnesius, as he pretended (who, as they say, hath a study replenished with old Books) was so mangled and hacked, and so full of infinite and monstrous faults: that I well perceived, I had need of 
Paeon. an excellent Physician. Chiron, a Centaur.  Paons' hand, to heal chiron's wounds, whereby I was almost utterly discouraged from the labour of translation. And my many other business beside, might easily have put me from my purpose, except I had pulled up a good heart to continue, and determined to writhe a club of diffyculty from mine own hand. Wherefore I determined to guess like a diviner, to draw my conjecture into parts, and to supply: yet, with great preciseness. But sometime I had rather pass it over lightly, then to thrust in other men's notes: that is to say, mine own. But If I might get the Florentine Copy, which by the only life of porphyrius, printed there, I judge more corrected & full, I would trust my second travail should be better. Certainly, as much as lay in me, I have brought to pass, that by this labour, I have committed into the hands of the studious, an eloquent writer, never heretofore seen abroad. Both speaking in his own ●●ngue and Latin also, as faithfully as I could translate him. Being delivered of the promise I made to Sambucus, though somewhat later, than we both desired.  
Farewell.   

❧ A Table of all the notable names, and principal matters, contained in this work.  

A 

ABlabius. Fol. 9  
Ablabius ball of fortune. 10  
Acacius of Caesarea, died a young man. 35  
Aedesius seeth a vision. 10  
Aedesius. 56  
Aedesius, a soothsayer. 10  
Aedesius gentle. 6. 8. 22  
Aedesius diligent. 5. 78  
Aedesius, son to Chrysanthi●●●s dieth at. xx. years of age. 42  
Egyptians given to Poetry. 32  
Aeschines a practiser. 27  
Affections, the Horses of the mind. 40  
Africa. 19  
Alarichus. 19  
Alexander the great. 1  
Alexandria praised. 15  
Alypius 6. of little stature. 7  
Alypius death, and jamblicus. 7  
Amelius scholefellow with Porphyrius. 4  
Ammonius of Egypt, schoolmaster to plutarch. 1. 2  
Amphiclea, Proaeresius wife. 32  
Anatolius. 5  
Anatolius Azutrion born at Berytos. 30  
kinsman to Proaeresius. 26  
Made greatmaister. 30  
Given to Paganism. 30  
His integrity. 30  
A taunter. Fol. 30. 31  
Andromacus. Fol. 5  
Anteros 6  
Antiochia, Nisibis. 36  
Antiochia besieged. 11  
Antiochia builded of Seleveus. 34  
Antoninus, sosipatra's son. 15  
Antoninus praise. 15. 16  
Antoninus providence. 16  
Apamea of Bythinia. 42  
Appolonius Tyaneus, taken for a God. 2. 38  
Apsines professor of Artes. 24. 25  
Aquilinus, scholefellowe to Porphyrius. 4  
Archidamus. 36  
Archytas of Tarent. 38  
Aristides. 29. 33  
Aristophanes. 8  
Athenienses evil, to good. 8  
Athens, factious. 24    
B 

Baiae. 6  
Bath, to the which Strangers were brought, at Athens. 26  
Beronicianus. 43  
Berytos, a City of learning. 30  
Byactes. 1  
Byzance. 9    
C 

Canobus, mouth of Nilus. 15. 16  
Causanthas a spirits 4  
Callymachus 33  
Cayster a flood 12  
Carneades 2  
Celeus 3●  
Cercopes 8  
Ceres. beneficial. 32  
Chalcis of Syria 5  
Charybdis 4  
Christians destroy Temples. 16  
Chrysathius, Acdesius scholar. 5  
Chrysanthius, Eunapius master 5. 38  
Chrysanthius 8. 17. 38  
Chrysanthius of good house 38  
Of strong body 40  
Scholar of Acdesius 38  
Twice called of julian 19 hundred  
A Soothsayer 19 20  
Made Bishop in Lydia 20. 39  
Not cruel to Christians 39  
Follower of Socrates 39  
No boaster of learning 40  
abstaining from flesh 40  
Fleeing great men's company. 40  
unmoved in his son's death. 42  
striketh a vain in age. 42  
dieth 43  
Claudianus 17  
Brother to Nymphidianus. 17. 36  
Claudius Nero 2  
Clearchus 21  
Scholefellow of Porphyrius 4  
Constantinople populous 6  
Constantinople flourishing 34  
Constantinople served Athens of grain ●  
Constantinus destroyeth Temples, 8. 9 10. 17  
Constantius 10. 17  
Constans ●●  
Cyniches ●  
Cybel's Priests ●4    
D 

Danger by Chariots ●●●●  
Demetrius ●  
Demonax ●  
Dexippu● 5  
Dion of Bythinia 1  
Dionysius 3  
Diophantus 24. 28. 33  
Maketh funeral Oration of Proaeresius ●●  
Dipsas worketh continual thirst 13  
Divination two ways 38  
Divination of Sofipatra. 13. 14. 15    
E 

Epagatus 24  
Epigonus 43  
Epiphanius 24. 28. ●3  
Professor of Rhetoric 33  
Soft in speech 33  
dieth of a bloody flyre 33  
Eros. 6. Euemerius 19  
Eumolpus law 8  
Eunapius, Chrysanthius scholar. 8  
Endued with best learning 8  
His history of julianus 10. 17. 19 20  
Priest of Eleusine Goddess 18  
cometh to Athens 2. 26  
Eunapius old in youth 26  
Recovereth a desperate disease, 27  
As a son to Proaeresius 29. 31  
Going to Egypt is revoked 33  
Scholar to Chrysanthius 38, 40  
Used as his Child. 38, 40.  
Learned in Physic 41  
Eunapius Cousin 20  
●unapius truth in writing 9  
●ustathrus 5. 11. 12  
Euphranor, a Painter 23  
●uphrasius 5  
●uphrates 1  
●upolis 35  
●usebius 17. 18  
●usebius, contentions 31  
eumenides furies 22  
Exostracisme 37  
Executioners to kill Ablabius, 10  
●xonius 2    
F 

Festus dieth suddenly 22  
Festus killeth Moximus 22  
Festus falls suddenly 22    
G 

Gadara a Bath in Syria 6  
Galba 2  
Gerion ●8  
Great master 30    
H 

Hecate's Temple 18  
Helespontius 42  
travaileth the world 42  
tarrieth with Chrysanthius. 42  
dieth 42  
Hephestion 24. 27. 28  
Hefiodus mornings 15  
Hilarius of byth' yo●● slain 23  
Hilarius Pressoent of Asia 41  
Hierophantas, shower of holy things. 32  
Himerius of Athens. 31. 33  
dieth of the falling sickness 34  
History of Eunapius 26  
Homer 13. 16. 20. 36  
Hollow part of Syria 5. 24    
I 

jamblicus 5  
jamblicus co●●●ring 6. 16  
jamblicus divination 6. 7  
Iilyrin 10. 30  
Impotoncie of love 2  
Inocentius, grandsire to Chrysanthius 38  
His book of Law 38  
jonicus of Sardis 37  
Learned in divination 3●  
His two so●●es. 3●  
Islands given. 32  
iovinianus. 20  
julianus Orator. 24. 25  
julianus to Ephesus. 18  
julianus to France. 19  
julianus liberality. 17  
Esteemeth Libanius. 35  
Helped by Oribasius. 19 37  
Passeth the Rhine. 19  
cometh to Pergamo. 17  
His docility. 17  
julianus house, a Study. 24  
julianus Voyage to Persia 20  
julianus the Orator's death. 28  
justus Precedent. 41  
Restoreth Temples. 41    
L 

Lacedaemonia disordered. 24  
Libanius of good house. 34  
Followeth old Writers. 34  
To Constantinople. 34  
liveth long. 34  
liveth single. 34  
Grace in writing. 35  
Dieth old. 35  
Dedicateth a book to Acacius. 35  
Lycopolys. 4. Lybia. 19  
Longinus. 3  
Lucianus. 2    
M 

Man curious. 31  
Man self-willed. 33  
Magic operation. 5  
Magic knowledge. 4. 6. 7. 16 18. 19  
Magnus of Antioch. 36  
Confoundeth Physicians. 36  
Teacheth at Alexandria. 36  
Malchus. 3  
Marcelia. 4  
Marathon. 33  
Maximus. 14. 19  
julianus master. 17  
At Constantinople. 20  
Haughty. 20. 39  
Committed & tormented. 20. 21  
His wife procureth her death. 21  
His wit. 39  
delivered from prison. 21  
Melita. 20  
Mendesius. ●  
Menippus 2  
Milesius. 31  
Surnamed the Muse. 31  
Comforteth Proaeresius. 31  
Mithriaca, Sacrifice. 19  
Molossus 17  
Musonius 2  
Musonius, forbidden to teach, because he is a Christian. 3●  
Muse of Athens. 36  
midwife. 9    
N 

Notaries. 29  
Nymphidianus 17. 36  
julianus, Secretary, 36  
Necessity. ●5    
O 

Oracle. Fol. 4. 10  
Oribasius. 19 36. 43  
julianus Physician. 37  
julian advanced by him. 37. 39  
Spoiled of his g●ode●. 37  
delivered to Barbarians 37  
Taken for a God among them. 37  
Called from exile 37  
Marrieth a wife. 37  
Hath four children. 37  
Recovereth his goods. 37  
Origenes 4  
Orpheus 40  
Otho 2    
P 

Parnasius Orator. 28, 34  
Paulus of Athens 5  
Pericles 36  
Phidias 35  
Philometor in danger 15  
Philometor loveth Sofipatra. 14  
Philosophers, when chief, 2. 3  
Philostratus 2  
Philostratus of Lemn●s. 1. 2  
Plato 2. 5. 7. 38  
Plotinus obscurity 4  
plutarch, one in Trajan's time, another in julianus 1. 2  
Porphyrius 3  
Porphyrius, why he marrieth. 4  
Porphyrius into Sicelle. 4  
Porphyrius, Plotinus friend. 4  
Porphyrius healed by Plotine. 4  
Porphyrius casts out a spirit. 4  
Porphyrius abstynenc●. 4  
Porphyrius plain speech. 4  
Porphyrius name Malchus. 3  
Prophyrius death 5  
Priscus 17. 20. 23  
Priscus a dissembler 23  
Priscus peenish 23  
Priscus modest 20  
Priscus, 90. years old. 23  
Proaeresius pleadeth in bands. 25  
Proaeresius 24. 25  
Proaeresius poor 27  
Proaeresius rewarded 28 32  
lieutenant 32  
Marrieth 32  
His Daughter's death 32  
His death 33  
Called from exile 28  
Fortunate 30  
God of Eloquenc● 26  
Higher than all men 27  
Called into France 3●  
Years old. 87. 26  
Born in Armenia. 26  
Moore than a man 27. 31  
His picture at Rome. 31  
Eloquence incomparable. 26. 28  
Memory wonderful. 29  
His poverty. 27. 28  
Procopius, a Tyrant. 21  
Procopius fellow of Helespontius 43  
Prodigal of cunning 43  
Priests of the Goddosses 18  
Punishment of the Boats 21  
The proverbs.  
Adamantinus strong. 38.  
Reaching to the Stars. 11 12. 26  
A Lark not without a Crest. 37  
Draw from the fountain. 7  
The Oracle of Delphos. 17. 32. 33  
An horse to the plain. 32  
As of an Oracle. 17  
Ball of Fortune 10  
Heads of Hydra. 30  
Spread Icarus feathers. 23  
Lacedaemonian hands 24. 25  
To taste Lotos 11.  
The Image of Mercury. 29  
chain of Mercury 4  
Sacrifice to the graces of Mercury. ●  
Breathing Mercury and Musies 24  
A School of Musies. 7  
Sacred Taciturnity 8  
Increase by ●●bites 19  
Pithag●ris●ie to be silent. 25. 29  
Picture of sapience 8  
Image unmovable. ●6.    
S 

Salamin● 33  
Salutation to emperors 10  
Salutius 12  
Sapores king of Persia 11  
Scaphismus ●1  
Serapis Temple 15. 16  
Sevetus 2  
Similitude elegant 2. 7. 30  
Socrates death 9  
Socrates Image of Saplence 8  
Sotion 1  
Sopater 5. 8  
Sopater killed 9  
Sopolis 28. 33  
Sosipatra married 12. 13. 14  
Sosipatra of singular learning. 12  
sosipatra's divination 13. 14. 15  
sosipatra's death 15  
Syrophaenicians 34  
Syrenes songs 11    
T 

Themis 29  
Themistocles Orator 25  
Theodotius 22  
Theodorus 5  
Theon 3●  
Tmolus' 21  
Titus 2  
Theophilus 16  
Trabeall garment 25  
Trallies 3●  
Truth 27 3●  
Tyro● 3  
Tryptolemus 3●  
Tus●ianu● 24 25 29    
V 

Ulysses 4  
Valens, burned in an house. 22  
Valentinian and Valence, 20. 21  
Verity guide of all good. 27  
Vespasianus 2  
Vision of illusion 16  
Vit●llius 2  
Virtue 37  
Vlpianus Orator. 27    
X 

Xenophonts praise 1  
Xenocrates 5  
Zenon of Cyprus. 36     
FINIS   

Faults escaped.  
Leaf side line Fault. Correction. 2 1 3 Demonactes, Demo●a● Ibid. 2 11 face, colour foot, collar 3 2 12 Strian Syrian. 10 1 ● Constantius Constantinus. Ibid. Ibid, 14 Constanti●us Constantius. Ibid. Ibid. 15 Ellyria Illyria. 11 2 17 purpose Purple. Ibid. Ibid. 32 which why. 12 ● 7 Cosipatra Sosipatra. Ibid. Ibid. 27 in certain uncertain. 13 1 in the note. Sosepatra Sosipatra. Ibid. 2 22 not, much not much 14 1. & in one, ●y place else Philometer Philometor 17 1 5 Homers, Minerus, Homer's Minerva, Ibid. Ibid. 26 Uncles, eunuchs, 18 1 11 begun, being, Ibid. 2 17. and 18. priests Priest. 19 1 in the note. Mithriaae● Mithriaca. 20 2 26 Thus This 25 1 11 she he Ibid. Ibid. 29 Pythagoream, Pythagorean. 31 1 31 Nilcsius▪ Milesius. 32 1 24 Manor manner, Ibid. Ibid. 2 Nilesius, Milesius. Ibid. Ibid. 21 Ieraepha● Ierophant●▪