Author Plutarch

, Timoxena, from internal evidence afforded by his writings. A letter is still extant, addressed by Plutarch to his wife, bidding her not give way to excessive grief at the death of their two year old daughter, who was named Timoxena after her mother. Interestingly, he hinted at a belief in reincarnation in that letter of consolation. The exact number of his sons is not certain, although two of them, Autobulus and second Plutarch, are often mentioned. Plutarch's treatise on the Timaeus of Plato is dedicated to them, and the marriage of his son Autobulus is the occasion of one of the dinner-parties recorded in the 'Table Talk.' Another person, Soklarus, is spoken of in terms which seem to imply that he was Plutarch's son, but this is nowhere definitely stated. His treatise on Marriage Questions, addressed to Eurydice and Pollianus, seems to speak of her as having been recently an inmate of his house, but without enabling us to form an opinion whether she was his daughter or not.[4] Plutarch studied mathematics and philosophy at the Academy of Athens under Ammonius from 66 to 67.[5]. He had a number of influential friends, including Quintus Sosius Senecio and Fundanus, both important senators, to whom some of his later writings were dedicated. Plutarch travelled widely in the Mediterranean world, including central Greece, Sparta, Corinth, Patrae (Patras), Sardes, Alexandria, and two trips to Rome[b]. At some point, Plutarch took up Roman citizenship. As evinced by his new name, Lucius Mestrius Plutarchus, his sponsor for citizenship was Lucius Mestrius Florus, a Roman of consular status whom Plutarch also used as an historial source for his Life of Otho.[6] He lived most of his life at Chaeronea, and was initiated into the mysteries of the Greek god Apollo. However, his duties as the senior of the two priests of Apollo at the Oracle of Delphi (where he was responsible for interpreting the auguries of the Pythia) apparently occupied little of his time. He led an active social and civic life while producing an incredible body of writing, much of which is still extant. For many years Plutarch served as one of the two priests at the temple of Apollo at Delphi (the site of the famous Delphic Oracle) twenty miles from his home. By his writings and lectures Plutarch became a celebrity in the Roman empire, yet he continued to reside where he was born, and actively participated in local affairs, even serving as mayor. At his country estate, guests from all over the empire congregated for serious conversation, presided over by Plutarch in his marble chair. Many of these dialogues were recorded and published, and the 78 essays and other works which have survived are now known collectively as the Moralia. In addition to his duties as a priest of the Delphic temple, Plutarch was also a magistrate in Chaeronea and he represented his home on various missions to foreign countries during his early adult years. Plutarch held the office of archon in his native municipality, probably only an annual one which he likely served more than once. He busied himself with all the little matters of the town and undertook the humblest of duties.[7] The Suda, a medieval Greek encyclopedia, states that emperor Trajan made Plutarch procurator of Illyria. However, most historians consider this unlikely, since Illyria was not a procuratorial province, and Plutarch probably did not speak Illyrian . According to the 10th century historian George Syncellus, late in Plutarch's life, emperor Hadrian appointed him nominal procurator of Achaea – a position that entitled him to wear the vestments and ornaments of a consul himself. Plutarch died between the years AD 119 and 127.[c] The first biographical works to be written by Plutarch were the Lives of the Roman Emperors from Augustus to Vitellius. Of these, only the Lives of Galba and Otho survive. The Lives of Tiberius and Nero are extant only as fragments, provided by Dasmascius (Life of Tiberius, cf. his Life of Isidore)[8] and Plutarch himself (Life of Nero, cf. Galba 2.1), respectively. These early emperors’ biographies were probably published under the Flavian dynasty or during the reign of Nerva (AD 96-98). There is reason to believe that the two Lives still extant, those of Galba and Otho, “ought to be considered as a single work.” [9] Therefore they do not form a part of the Plutarchian canon of single biographies – as represented by the Life of Aratus of Sicyon and the Life of Artaxerxes (the biographies of Hesiod, Pindar, Crates and Daiphantus were lost). Unlike in these biographies, in Galba-Otho the individual characters of the persons portrayed are not depicted for their own sake but instead serve as an illustration of an abstract principle; namely the adherence or non-adherence to Plutarch’s morally-founded ideal of governing as a Princeps (cf. Galba 1.3; Moralia 328D-E). Arguing from the perspective of Platonian political philosophy (cf. Republic 375E, 410D-E, 411E-412A, 442B-C), in Galba-Otho Plutarch reveals the constitutional principles of the Principate in the time of the civil war after Nero’s death. While morally questioning the behavior of the autocrats, he also gives an impression of their tragic destinies, ruthlessly competing for the throne and finally destroying each other. “The Caesars’ house in Rome, the Palatium, received in a shorter space of time no less than four Emperors,” Plutarch writes, “passing, as it were, across the stage, and one making room for another to enter” (Galba 1). [10] Galba-Otho was handed down through different channels. It can be found in the appendix to Plutarch’s Parallel Lives as well as in various Moralia manuscripts, most prominently in Maximus Planudes’s edition where Galba and Otho appear as “Opera” XXV and XXVI. Thus it seems reasonable to maintain that Galba-Otho was from early on considered as an illustration of a moral-ethical approach, possibly even by Plutarch himself.[11] Plutarch's best-known work is the Parallel Lives, a series of biographies of famous Greeks and Romans, arranged in pairs to illuminate their common moral virtues and vices. The surviving Lives contain 23 pairs, each with one Greek Life and one Roman Life, as well as four unpaired single Lives. As is explained in the opening paragraph of his Life of Alexander, Plutarch was not concerned with history so much as the influence of character, good or bad, on the lives and destinies of men. Whereas sometimes he barely touched on epoch-making events, he devoted much space to charming anecdote and incidental triviality, reasoning that this often said far more for his subjects than even their most famous accomplishments. He sought to provide rounded portraits, likening his craft to that of a painter; indeed, he went to tremendous effort (often leading to tenuous comparisons) to draw parallels between physical appearance and moral character. In many ways he must count among the earliest moral philosophers. Some of the Lives, such as those of Heracles, Philip II of Macedon and Scipio Africanus, no longer exist; many of the remaining Lives are truncated, contain obvious lacunae or have been tampered with by later writers. Extant Lives include those on Solon, Themistocles, Aristides, Pericles, Alcibiades, Nicias, Demosthenes, Philopoemen, Timoleon, Dion of Syracuse, Alexander the Great, Pyrrhus of Epirus, Romulus, Numa Pompilius, Coriolanus, Aemilius Paullus, Tiberius Gracchus, Gaius Gracchus, Gaius Marius, Sulla, Sertorius, Lucullus, Pompey, Julius Caesar, Cicero, Mark Antony, and Marcus Junius Brutus. Plutarch's Life of Alexander, written as a parallel to that of Julius Caesar, is one of only five extant tertiary sources on the Macedonian conqueror Alexander the Great. It includes anecdotes and descriptions of events that appear in no other source, just as Plutarch's portrait of Numa Pompilius, the putative second king of Rome, holds much that is unique on the early Roman calendar. Plutarch devotes a great deal of space to Alexander's drive and desire, and strives to determine how much of it was presaged in his youth. He also draws extensively on the work of Lysippus, Alexander's favourite sculptor, to provide what is probably the fullest and most accurate description of the conqueror's physical appearance. When it comes to his character, however, Plutarch is often rather less accurate, ascribing inordinate amounts of self-control to a man who very often lost it.[12] It is significant, though, that the subject incurs less admiration from his biographer as the narrative progresses and the deeds that it recounts become less savoury. Much, too, is made of Alexander's scorn for luxury: "He desired not pleasure or wealth, but only excellence and glory." This also is probably untrue, for Alexander's tastes grew more extravagant as he grew older. Plutarch's Life of Pyrrhus is a key text because it is the main historical account on Roman history for the period from 293 to 264 BC, for which neither Dionysius nor Livy have surviving texts.[13] Plutarch stretches and occasionally fabricates the similarities between famous Greeks and Romans in order that he may write their biographies as parallels. The lives of Nicias and Crassus, for example, have nothing in common except that both were rich and both suffered great military defeats at the ends of their lives.[14]