Plutarch mentions that the Athenians saw the phantom of King Theseus, the mythical hero of Athens, leading the army in full battle gear in the charge against the Persians, and indeed he was depicted in the mural of the Stoa Poikile fighting for the Athenians, along with the twelve Olympian gods and other heroes.

Plutarch mentions that ( for much later period ) two days after the beginning of the festival " the priests bring forth a sacred chest containing a small golden coffer, into which they pour some potable water ... and a great shout arises from the company for joy that Osiris is found ( or resurrected ).

Plutarch mentions an interesting element of Epirote folklore regarding Achilles: In his biography of King Pyrrhus, he claims that Achilles " had a divine status in Epirus and in the local dialect he was called Aspetos " ( meaning unspeakable, unspeakably great, in Homeric Greek ).

Despite this, Plutarch mentions that this caused little friction between the two men, and even posits that Tiberius would have never fallen victim to assassination had Scipio not been away campaigning against the very same Numantines given the amount of political clout that Scipio wielded in Rome.

Information regarding the life of Demetrius are drawn mainly from inscription as only Plutarch writes of him, in Life of Aratus, and Polybius makes scarce mentions of him.

Plutarch also mentions that Ptolemy Philopater owned this immense vessel in his Life of Demetrios.

Plutarch, in his vita of Pericles, 24, mentions lost comedies of Kratinos and Eupolis, which alluded to the contemporary capacity of Aspasia in the household of Pericles, and to Sophocles in The Trachiniae it was shameful for Heracles to serve an Oriental woman in this fashion, but there are many late Hellenistic and Roman references in texts and art to Heracles being forced to do women's work and even wear women's clothing and hold a basket of wool while Omphale and her maidens did their spinning, as Ovid tells: Omphale even wore the skin of the Nemean Lion and carried Heracles ' olive-wood club.

Levai notes that while Plutarch ’ s De Iside et Osiride mentions the deity's marriage, there is very little specifically linking Nephthys and Set in the original early Egyptian sources.

However, Plutarch, who wrote about Eumenes in his series of Parallel Lives, mentions that it was about lodgings, and a flute-player, so perhaps this was an instance of some deeper antagonism breaking out into a quarrel over a triviality.

Of the ancient sources, both Plutarch and Justin mention Barsine and Heracles but Arrian in the Anabasis Alexandri mentions neither.

Plutarch mentions it as reported of Aesopus, that, while representing Atreus deliberating how he should revenge himself on Thyestes, the actor forgot himself so far in the heat of action that with his truncheon he struck and killed one of the servants crossing the stage.

Sulla retained an attachment to the debauched nature of his youth until the end of his life ; Plutarch mentions that during his last marriage – to Valeria – he still kept company with " actresses, musicians, and dancers, drinking with them on couches night and day ".

For this latter invention, Menes ' memory was dishonoured by the Dynasty XXIV pharaoh Tefnakht, and Plutarch mentions a pillar at Thebes on which was inscribed an imprecation against Menes as the introducer of luxury.

Plutarch specifically mentions the accounts of Cato's close friend Munatius Rufus and that of the later Neronian senator Thrasea Paetus as references used for parts of his biography of Cato.

It mentions a London inn called The Seven Stars that did not exist before 1602, yet it contains elements that are in Shakespeare's play but not in Plutarch or in Lucian's dialogue, Timon the Misanthrope, the other major accepted source for Shakespeare's play.

However Cicero briefly mentions his praetorship followed by the African command, while the surviving Latin biography, far briefer but more even as biography than Plutarch, comments that he " ruled Africa with the highest degree of justice ".

Plutarch mentions the Carians as being referred to as " cocks " by the Persians on account of their wearing crests on their helmets ; the epithet was expressed in the form of a Persian privilege when a Carian soldier responsible for killing Cyrus the Younger was rewarded by Artaxerxes II ( r. 405 / 404 – 359 / 358 BC ) with the honor of leading the Persian army with a golden cock on the point of his spear.

Plutarch mentions her in the context of fourteen separate anecdotes.

Plutarch mentions his paintings as possessing the Homeric merit of ease and absence of effort.

Plutarch mentions flute-players, who were connected with the cult of Jupiter on the Capitol, as well as guilds of smiths, goldsmiths, tanners.

Plutarch mentions ( Marius 10, 5-6 ) that during the battle, the Ambrones began to shout " Ambrones!

In that period, Plutarch mentions, in the work Parallel Lives, a physician from Amfissa named Philotas ( Marcus Antonius 28 ).

According to a version of the Ariadne legend noted by Plutarch, Theseus abandoned Ariadne at Amathousa, where she died giving birth to her child and was buried in a sacred tomb.

Ancient pictures of the Roman twins usually follow certain symbolic traditions, depending on the legend they follow: they either show a shepherd, the she-wolf, the twins under a fig tree, and one or two birds ( Livy, Plutarch ); or they depict two shepherds, the she-wolf, the twins in a cave, seldom a fig tree, and never any birds ( Dionysius of Halicarnassus ).

Suda's extraordinary account of the poet's death is found in other sources, such as Plutarch and Antipater of Sidon and later it inspired Friedrich Schiller to write a ballad called " The Cranes of Ibycus " yet the legend might be derived merely from a play upon the poet's name and the Greek word for the bird or ibyx — it might even have been told of somebody else originally.

The legend is described in the life of Theseus by Plutarch.

The paradox was first raised in Greek legend as reported by Plutarch,

Plutarch offers a legend of Servius Tullius, sixth king of Rome, credited with the founding of the Lares ' public festival, Compitalia.

John Lemprière, in Bibliotheca Classica, notes that as the story was re-told in later versions it accumulated details from the stories of Noah and Moses: " Thus Apollodorus gives Deucalion a great chest as a means of safety ; Plutarch speaks of the pigeons by which he sought to find out whether the waters had retired ; and Lucian of the animals of every kind which he had taken with him & c ."

According to Plutarch, Deucalion and Pyrrha, having set up the worship of Zeus at Dodona, settled there among the Molossians.

Concerning the liberal use of the death penalty in the Draconic code, Plutarch states: " It is said that Drakon himself, when asked why he had fixed the punishment of death for most offences, answered that he considered these lesser crimes to deserve it, and he had no greater punishment for more important ones.

Plutarch tells us that Fabius believed that the disaster at Lake Trasimene was due, in part, to the fact that the gods had become neglected.

Plutarch states that Metilius " boldly applied himself to the people in the behalf of Minucius ", and had Minucius granted powers equivalent to those of Fabius.

By this, Plutarch probably means that as Plebeian Tribune, Metilius had the Plebeian Council, a popular assembly which only Tribunes could preside over, grant Minucius quasi-dictatorial powers.

Compare the carved and incised " sacred glyphs " hieroglyphs, which have had a longer history in English, dating from the first Elizabethan translation of Plutarch, who adopted " hieroglyphic " as a Latin adjective.

Some " calumnious fictions " were written about Herodotus in a work titled On the Malice of Herodotus, by Plutarch, a Theban by birth, ( or it might have been a Pseudo-Plutarch, in this case " a great collector of slanders "), including the allegation that the historian was prejudiced against Thebes because the authorities there had denied him permission to set up a school.

Plutarch claimed that the army had fought against three million men during the Gallic Wars, of whom one million died, and another million were enslaved.

Plutarch writes that many Romans found the triumph held following Caesar's victory to be in poor taste, as those defeated in the civil war had not been foreigners, but instead fellow Romans.

Whatever conflicts existed between the two men, Antony remained faithful to Caesar but it is worth mentioning that according to Plutarch ( paragraph 13 ) Trebonius, one of the conspirators, had ' sounded him unobtrusively and cautiously ... Antony had understood his drift ... but had given him no encouragement: at the same time he had not reported the conversation to Caesar '.

Both Livy ( in Latin, living in Augustus ' time ) and Plutarch ( in Greek, a century later ), described how Rome had developed its legislation, notably the transition from a kingdom to a republic, by following the example of the Greeks.

Plutarch suggests that the rivalry between the two had more sordid beginnings, when they competed over the love of a boy: "... they were rivals for the affection of the beautiful Stesilaus of Ceos, and were passionate beyond all moderation.

In itself, this did not mean that Themistocles had done anything wrong ; ostracism, in the words of Plutarch, " was not a penalty, but a way of pacifying and alleviating that jealousy which delights to humble the eminent, breathing out its malice into this disfranchisement.

Plutarch reports that, as might be imagined, Artaxerxes was elated that such a dangerous and illustrious foe had come to serve him.

Plutarch provides the most evocative version of this story: But when Egypt revolted with Athenian aid ... and Cimon's mastery of the sea forced the King to resist the efforts of the Hellenes and to hinder their hostile growth ... messages came down to Themistocles saying that the King commanded him to make good his promises by applying himself to the Hellenic problem ; then, neither embittered by anything like anger against his former fellow-citizens, nor lifted up by the great honor and power he was to have in the war, but possibly thinking his task not even approachable, both because Hellas had other great generals at the time, and especially because Cimon was so marvelously successful in his campaigns ; yet most of all out of regard for the reputation of his own achievements and the trophies of those early days ; having decided that his best course was to put a fitting end to his life, he made a sacrifice to the gods, then called his friends together, gave them a farewell clasp of his hand, and, as the current story goes, drank bull's blood, or as some say, took a quick poison, and so died in Magnesia, in the sixty-fifth year of his life ... They say that the King, on learning the cause and the manner of his death, admired the man yet more, and continued to treat his friends and kindred with kindness.

According to Plutarch, a seer had foreseen that Caesar would be harmed not later than the Ides of March ; and on his way to the Theatre of Pompey ( where he would be assassinated ), Caesar met the seer and joked, " The ides of March have come ", meaning to say that the prophecy had not been fulfilled, to which the seer replied " Aye, Caesar ; but not gone.

As a boy Demosthenes had a speech impediment: Plutarch refers to a weakness in his voice of " a perplexed and indistinct utterance and a shortness of breath, which, by breaking and disjointing his sentences much obscured the sense and meaning of what he spoke.

According to Plutarch, this is the reason the Egyptians had a taboo against eating fish.

A century after Plutarch, Aelian also said that Peistratus had been Solon's eromenos.

In his Life of Antony, Plutarch remarks that " judging by the proofs which she had had before this of the effect of her beauty upon Caius Caesar and Gnaeus the son of Pompey, she had hopes that she would more easily bring Antony to her feet.