Hadrian passes through Greece, feeling it will be his last journey there. He is no longer impressed by the beauty or intellectual activities. He completes a system of land reforms that he believes will benefit the peasants and tries to cultivate a professional middle class in the cities. In Athens, he stays with Arrian and spends time in the new library he built, finding comfort in books of history. He instructs Phlegon to continue Xenophon’s historical work Hellenica up to Hadrian’s own reign. Hadrian also enjoys poetry, including that of Theognis and Antimachus, who he thinks understand “the mystery of voyages and horizons, and how ephemeral a shadow man throws on this abiding earth” (218). He writes poetry, too, and considers writing a prose work that would convey what he calls his Heraclitean idea of change and return.

Hadrian consults a priestess of Eleusis about forming a cult for Antinous and makes plans for Antinoöpolis to represent his own idea of the sacred, acknowledging several gods and goddesses as well as his own relatives and predecessors. He tries to find meaning in Antinous’s death but feels himself deteriorating. When a bishop of the Christians sends Hadrian an account of their faith, Hadrian connects their young prophet, Jesus, to the teachings of Orpheus. But he sees in the Christians a problematic sectarianism and intolerance of other beliefs. Hadrian is discussed by contemporary philosophers, who compare him to corrupt powerful men like Herod Atticus. His friends are Arrian and Chabrias, the servant who remains devoted to Antinous but who, Hadrian thinks, has a rose-colored memory of the youth.

More and more Hadrian envisions the Roman State as a means of realizing Greek ideas about justice; the ideal is likely a blend of many cultures and philosophies. He completes a reform of the Athenian constitution and, after presiding over the opening of the Olympieion, where priest from the cult of Antinous is present, he feels he leaves behind a newly awakened Greece.

In Rome, Hadrian institutes a set of reforms called the Perpetual Edict. Work continues on his mausoleum in Rome, and he visits a new purchase—the former villa of Cicero in Baiae. Hadrian also commissions the construction of the Odeon to serve as a center of Greek culture. He furnishes his villa, gives banquets, and hosts plays. Pleasure regains its place in his life, but he feels both haunted by and drawn to the images of Antinous he has placed everywhere in his house. He finds himself becoming less flexible, more suspicious, and increasingly exasperated; in a pique he banishes the poet, Juvenal, and his court entertainer, Favorinus. One day he slaps his secretary; as he is holding a stylus, his attack blinds the man.

Unrest continues over construction in Jerusalem and is exacerbated when the governor interprets a new law prohibiting mutilation to mean the banning of circumcision, a religious practice observed by Jewish people. While other ancient religions see parallels in the beliefs of others, Hadrian is frustrated with the Jews for the rancor they hold toward others with different beliefs; Israel, he says, has resisted being one among many people, with one of many gods. But in battles between fanaticism and common sense, sense rarely wins. A Jewish man named Simon Bar-Kochba leads a rebellion, proclaiming himself the long-awaited Messiah and quickly gaining followers. Hadrian puts Julius Severus, former governor of Britain, in charge; the revolt turns into a war. Hadrian travels to join his legions, feeling it is his responsibility to be present. He takes on a devoted and invaluable aide-de-camp named Celer, whom he recommends to Mark.

Hadrian thinks of the war in Judea as one of his defeats. There are atrocities on both sides; his legions suffer terribly, despite their discipline. They can only take back the territory through complete destruction of the rebels, led now by Simon and Akiba. On one sleepless night, Hadrian goes to the ramparts, disturbed to consider that what he has made of Rome cannot endure. The refinements of civilization have only come about through chance. He foresees the return of barbaric codes and despotic chieftains, and the world broken into enemy states: “Nature fails us, fortune changes, a god beholds all things from on high” (243). He feels that he is contemplating the imminent collapse of civilization.

His body grows old. He develops insomnia, experiences a severe nosebleed, and has an episode of fainting. Hermogenes diagnoses a hydropic heart. Hadrian says that illness has become his master. The war nears an end; Akiba and his conspirators are arrested and put to death. The last citadels are stormed. Hadrian permits the Jews to come weep before the ruined wall of their temple once a year. He returns to Rome with Celer and Diotimus, an enslaved young man he encounters in Sidon. Hadrian realizes it is time to choose a successor.

Rome gives him a triumph, which he shares with Arrian, who has won a victory against the Alani. Hadrian takes up residence in his estate and the small gazebo he has built as his personal refuge. He feels no regret that he never had a son, as continuity does not require blood: Caesar, after all, was Alexander’s heir. Hadrian approves of the practice of adoption and thinks of his choice of successor as his last service to the state. He considers Turbo, Severus, and Arrian, but refuses to consider Servianus, who is too old and bitter, or the man’s grandson, Fuscus. He chooses Lucius, who is still frivolous, brilliant, and in debt; Lucius takes the name Aelius Caesar.

Sabina dies, little lamented by Hadrian as their relationship is rancorous and bitter. Servianus plots to kill Hadrian and Lucius, a plot discovered by Hadrian’s secret military police; Hadrian has both Serivanus and Fuscus tried and executed for treason. The only one to complain is the architect Apollodorus, whom Hadrian has never liked anyway.

Lucius departs for a while to govern Pannonia, but returns to Rome ill and in decline. He dies the night before his formal presentation to the Senate as heir. Hadrian gives him a quiet funeral but prepares for the ritual of divinization. He settles on another successor: a mature, honest, dignified man named Antoninus, who will continue his work well. Looking ahead to the next generation, Hadrian also chooses Marcus Aurelius, impressed by the boy’s sober, intelligent nature. The young man’s wisdom will one day necessarily founder, but Hadrian admires his blend of sweetness and severity; Marcus may realize Plato’s dream of a philosopher king. Hadrian also asks that Antoninus adopt Lucius’s son to govern alongside Marcus. After announcing his plans to the Senate, Hadrian retires to his villa, feeling the imperial heritage is safe.