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.

Plutarch mentions a legend that Deucalion and Pyrrha had settled in Dodona, Epirus ; while Strabo asserts that they lived at Cynus, and that her grave is still to be found there, while his may be seen at Athens ; he also mentions a pair of Aegean islands named after the couple.

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 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 ).

Plutarch said the inhabitants of Caria carried the emblem of the rooster on the end of their lances and relates that origin to Artaxerxes, who awarded a Carian who was said to have killed Cyrus the Younger at the battle of Cunaxa in 401 B. C " the privilege of carrying ever after a golden cock upon his spear before the first ranks of the army in all expeditions " and the Carians also wore crested helmets at the time of Herodotus, for which reason " the Persians gave the Carians the name of cocks ".

Ammonius asks Plutarch what he, being a Boeotian, has to say for Cadmus, the Phoenician who reputedly settled in Thebes and introduced the alphabet to Greece, placing alpha first because it is the Phoenician name for ox — which, unlike Hesiod, the Phoenicians considered not the second or third, but the first of all necessities.

Plutarch says that he lived to the age of 106 and 5 months, and that he died on the stage while being crowned victor.

Plutarch criticised Herodotus in his essay " On The Malignity of Herodotus ", describing Herodotus as " Philobarbaros " ( barbarian-lover ), for not being pro-Greek enough, which suggests that Herodotus might actually have done a reasonable job of being even-handed.

Plutarch is the source also for the story that the victorious Spartan generals, having planned the demolition of Athens and the enslavement of its people, grew merciful after being entertained at a banquet by lyrics from Euripides's play Electra: " they felt that it would be a barbarous act to annihilate a city which produced such men " ( Life of Lysander )

Plutarch also states that Spartans treated the Helots " harshly and cruelly ": they compelled them to drink pure wine ( which was considered dangerous – wine usually being cut with water ) "... and to lead them in that condition into their public halls, that the children might see what a sight a drunken man is ; they made them to dance low dances, and sing ridiculous songs ..." during syssitia ( obligatory banquets ).

A nearly identical story is told by Plutarch, in his On Isis and Osiris, of the goddess Isis burning away the mortality of Prince Maneros of Byblos, son of Queen Astarte, and being likewise interrupted before completing the process.

Plutarch criticised Herodotus in his essay " On The Malignity of Herodotus ", describing Herodotus as " Philobarbaros " ( barbarian-lover ), for not being pro-Greek enough, which suggests that Herodotus might actually have done a reasonable job of being even-handed.

Plutarch suggests that his death was due to " the shame of his disloyalty and treachery being exposed.

Plutarch described Publius Cornelius Scipio Nasica Serapio ( 141 – 132 BC ) as the first to leave Italy, after being forced by the Senate to do so, and thus break the sacred taboo.

Plutarch does indeed describe Pelopidas leading the band and catching the Spartans in disorder but there is nothing in his account that conveys anything other than the Sacred Band being the head of the column and the Spartans were disordered not because they were taken in the flank but because they were caught in mid-manoeuvre, extending their line.

Plutarch explicitly states that this Laurentia was a different person from the Laurentia who was married to Faustulus, although other writers, such as Licinius Macer, relate their stories as belonging to the same being.

In the account of Plutarch and Livy, Numa, after being summoned by the Senate from Cures, was offered the tokens of power amid an enthusiastic reception by the people of Rome.

Plutarch has recorded the following: " When someone said to him: ' Except for being king you are not at all superior to us ,' Leonidas son of Anaxandridas and brother of Cleomenes replied: ' But were I not better than you, I should not be king.

Plutarch ’ s collection, titled " Life of Marcellus ," focuses on Marcellus ’ military campaigns and political life, rather than being a full-life biography, as one might surmise from the title.

Around the same time that he became an aedile, Marcellus was also awarded the position of augur, which Plutarch describes as being an interpreter of omens.

Plutarch says that, being a young man and a soldier, Hephaestion had ignored medical advice, and as soon as his doctor, Glaucias, had gone off to the theatre, he ate a large breakfast, consisting of a boiled fowl and a cooler of wine, and then fell sick and died.

According to Plutarch, Nicias explained that he preferred to be killed by the enemy, rather than being killed by the Athenians, who would condemn him if they were defeated.

Plutarch criticised Herodotus in his essay " On The Malignity of Herodotus ", describing Herodotus as " Philobarbaros " ( barbarian-lover ), for not being pro-Greek enough, which suggests that Herodotus might actually have done a reasonable job of being even-handed.

Plutarch has Timaia, the wife of King Agis II, " being herself forward enough to whisper among her helot maid-servants " that the child she was expecting had been fathered by Alcibiades, and not her husband, indicating a certain level of trust.

Plutarch also states that Spartans treated the Helots " harshly and cruelly ": they compelled them to drink pure wine ( which was considered dangerous-wine usually being diluted with water ) "… and to lead them in that condition into their public halls, that the children might see what a sight a drunken man is ; they made them to dance low dances, and sing ridiculous songs …" during syssitia ( obligatory banquets ) However, he notes that this rough treatment was inflicted only relatively late, after the 465 BC earthquake.

According to Plutarch and Thucydides ( 1. 126 ), they were persuaded by the archons to leave the temple and stand trial after being assured that their lives would be spared.