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This book is a study of the fourth-century sophist Libanius, a major intellectual figure who ran one of the most prestigious schools of rhetoric in the later Roman Empire. He was a tenacious adherent of pagan religion and a friend of the emperor Julian, but also taught leaders of the early Christian church like St. John Chrysostom and St. Basil the Great. Raffaella Cribiore examines Libanius's training and personality, showing him to be a vibrant educator, though somewhat gloomy and anxious by nature. She traces how he cultivated a wide network of friends and former pupils and courted powerful officials to recruit top students. Cribiore describes his school in Antioch--how students applied, how they were evaluated and trained, and how Libanius reported progress to their families. She details the professional opportunities that a thorough training in rhetoric opened up for young men of the day. Also included here are translations of 200 of Libanius's most important letters on education, almost none of which have appeared in English before. Cribiore casts into striking relief the importance of rhetoric in late antiquity and its influence not only on pagan intellectuals but also on prominent Christian figures. She gives a balanced view of Libanius and his circle against the far-flung panorama of the Greek East.

It was, nonetheless, a native settlement of some importance. The earliest mention of the community dates from 1679, when Father Zenobius Membre visited a village of Fox and Mascoutens at the mouth of the \"Melleoki\" River -- the present site of Jones Island. There was evidently a population explosion in the decades that followed. Later visitors described mixed settlements of Potawatomi, Sauk, Ottawa, Chippewa and Menominee families in Milwaukee, their numbers and tribal affiliations shifting from year to year. The Potawatomi were the senior partners in the local alliance of tribes, a position they held until white settlement began in earnest. Nearly all were perched on high ground within easy reach of the nearest river. The village at the river mouth itself, commanding the entrance to Milwaukee, was probably built on the fire circles of much older settlements. Other villages crowned the bluffs overlooking the wetlands of central Milwaukee: in today's Mitchell Park, at 23rd and Clybourn, at 5th and Wisconsin, on Walker's Point and in northern Bay View. It was probably these early villagers who gave Milwaukee its name. That name, however, at least in its original form, was lost as soon as Europeans tried to pronounce it. By the same linguistic legerdemain that turned \"Ojibwe\" into \"Chippewa,\" Milwaukee was variously known as Mahnawauk, Melleoki, Milouakik, Meneawkee, Milowages, Meolaki, Minnawack and (a personal favorite) Milwacky.

In the fall of 1681 La Salle set out again on Nov. 3 to join up with Tonty in the west. Tonty, in the meantime, chose 23 Frenchmen and 18 Mohegan and Abenaki Indians to make up the expedition. The Abenaki insisted on taking 10 of their women to cook for them as was their custom. The entire party consisted of 54 people including three children. Father Zenobius Membre, a Recollet priest, wrote in his journal: \"On the 21st of December I embarked with the Sieur de Tonty and a part of our people on Lake Dauphin (Michigan), to go toward the divine river, called by the Indians Checagon, in order to make necessary arrangements for our voyage. The Sieur de la Salle joined us there with the rest of his troop on the 4th of January, 1682, and found that Tonty had had sleighs made to put all on and carry it over the Chicago, which was frozen; for, though the winter in these parts is only two months long, it is, notwithstanding, very severe.\"

In 1482, the episcopal ring of St. Zenobius, patron of the Florentine see, was sent from Florence to France in the hope that it would cure the ailing King Louis XI. This secondary relic belonged to the Girolami, a banking and mercantile family that claimed to be related to the saint. The present study examines the use of St. Zenobius' ring as a means of international and local diplomatic exchange. In addition, it traces the history of the Girolami's patronage of St. Zenobius' cult and relics, places it within the context of contemporary devotional practices, and discusses the advantages and disadvantages of the patronage of privately-owned relics in Renaissance Florence.