WikiPortallus: Plutarch.html

Plutarch was born in AD 46 ^[a] in the small town of Chaeronea, in the Greek region known as Boeotia. The name of Plutarch's father has not been preserved, but it was probably Nikarchus, from the common habit of Greek families to repeat a name in alternate generations. His family was wealthy. The name of Plutarch's grandfather was Lamprias, as he attested in Moralia^[3]. His brothers, Timon and Lamprias, are frequently mentioned in his essays and dialogues, where Timon is spoken of in the most affectionate terms. Rualdus, in his 1624 work Life of Plutarchus, recovered the name of Plutarch's wife, 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 Eurydike 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 Soscius Senecio and Fundanus, both important senators, to whom some of his later writings were dedicated.^{citation needed} Plutarch travelled widely in the Mediterranean world, including central Greece, Sparta, Corinth, Patrae (Patras), Sardes, Alexandria, and two trips to Rome^[b].

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.

Work as magistrate and ambassador

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. His friend Lucius Mestrius Florus, a Roman consul, sponsored Plutarch as a Roman citizen, and according to the 10th century historian George Syncellus, late in life, the Emperor Hadrian appointed him procurator (in name only) of Achaea – a position that entitled him to wear the vestments and ornaments of a consul himself.^{citation needed}

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.^[6]

The Suda, a medieval Greek encyclopedia, states that Hadrian's predecessor Trajan made Plutarch procurator of Illyria, but most historians consider that unlikely, since Illyria was not a procuratorial province, and Plutarch probably did not speak Illyrian^{citation needed}.

Parallel Lives

His best-known work is the Parallel Lives, a series of biographies of famous Greeks and Romans, arranged as dyads to illuminate their common moral virtues or failings. The surviving Lives contain twenty-three pairs of biographies, each pair containing one Greek Life and one Roman Life, as well as four unpaired single Lives. As he explains in the first paragraph of his Life of Alexander, Plutarch was not concerned with writing histories, as such, but in exploring the influence of character — good or bad — on the lives and destinies of famous men. Some of the more interesting Lives — for instance, those of Heracles and Philip II of Macedon — no longer exist, and many of the remaining Lives are truncated, contain obvious lacunae, or have been tampered with by later writers. The existing Parallel Lives include Solon, Themistocles, Aristides, Pericles, Alcibiades, Nicias, Demosthenes, Philopoemen, Timoleon, Dion, Alexander, Pyrrhus, Marius, Sulla, Romulus, Pompey, Mark Antony, Brutus, Julius Caesar, and Cicero.

Life of Alexander

Plutarch's Life of Alexander is one of the five surviving tertiary sources about the Macedonian conqueror, Alexander the Great, and it includes anecdotes and descriptions of incidents that appear in no other source.^{citation needed} Likewise, his portrait of Numa Pompilius, an early Roman king, also contains unique information about the early Roman calendar.^{citation needed}

Life of Pyrrhus

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.^[7]

Criticism of Parallel Lives

Plutarch stretches and occasionally fabricates the similarities between famous Greeks and Romans in order to write their biographies as parallels. For instance, the lives of Nicias and Crassus have nothing in common except that both men were rich and both suffered a great military defeat at the ends of their lives.^[8]

In his Life of Pompey, Plutarch praises Pompey's trustworthy character and tactful behavior in order to conjure up a moral judgment that goes against most historical accounts. Plutarch delivers anecdotes with moral points, rather than in-depth comparative analyses of the causes of the fall of the Achaemenid Empire and the Roman Republic.^[9]

In defense of Plutarch, he generally sums up all his moral anecdotes in a chronological sequence unlike his Roman contemporary Suetonius.^[9]

Moralia

The remainder of Plutarch's surviving work is collected under the title of the Moralia (loosely translated as Customs and Mores). It is an eclectic collection of seventy-eight essays and transcribed speeches, which includes On Fraternal Affection - a discourse on honour and affection of siblings toward each other, On the Fortune or the Virtue of Alexander the Great - an important adjunct to his Life of the great king, On the Worship of Isis and Osiris (a crucial source of information on Egyptian religious rites)^[10], along with more philosophical treatises, such as On the Decline of the Oracles, On the Delays of the Divine Vengeance, On Peace of Mind and lighter fare, such as Odysseus and Gryllus, a humorous dialogue between Homer's Odysseus and one of Circe's enchanted pigs. The Moralia was composed first, while writing the Lives occupied much of the last two decades of Plutarch's own life.

On the Malice of Herodotus

In On the Malice of Herodotus Plutarch criticizes the historian Herodotus for all manners of prejudice and misrepresentation. It has been called the “first instance in literature of the slashing review.”^[11] The 19th century English historian George Grote considered this essay a serious attack upon the works of Herodotus, and speaks of the "honourable frankness which Plutarch calls his malignity."^[12] Plutarch makes some palpable hits, catching Herodotus out in various errors, but it is also probable that it was merely a rhetorical exercise, in which Plutarch plays devil's advocate to see what could be said against so favourite and well-known a writer.^[4] According to Plutarch scholar R. H. Barrow, Herodotus’ real failing in Plutarch’s eyes was to advance any criticism at all of those states that saved Greece from Persia. “Plutarch,” he concluded, “is fanatically biased in favor of the Greek cities; they can do no wrong.”^[13]

Questions

A pair of interesting minor works in Book IV of the Moralia is the Roman and Greek Questions. The customs of Romans and Greeks are illuminated in little essays that pose questions such as 'Why were patricians not permitted to live on the Capitoline?' (no. 91) and then suggests answers to them, often several mutually exclusive.

Pseudo-Plutarch

Pseudo-Plutarch is the conventional name given to the unknown authors of a number of pseudepigrapha attributed to Plutarch. Some editions of the Moralia include several works now known to be pseudepigrapha: among these are the Lives of the Ten Orators (biographies of the Ten Orators of ancient Athens, based on Caecilius of Calacte), The Doctrines of the Philosophers, and On Music. One "pseudo-Plutarch" is held responsible for all of these works, though their authorship is of course unknown.^{citation needed} The thoughts and opinions recorded are not Plutarch's and come from a slightly later era, though they are all classical in origin.

Lost works

The Romans loved the Lives, and enough copies were written out over the centuries so that a copy of most of the lives managed to survive to the present day. Some scholars, however, believe that only a third to one-half of Plutarch’s corpus is extant. The lost works of Plutarch are determined by references in his own texts to them and from other authors references over time. There are traces of twelve more Lives that are now lost.^[14]

Plutarch's general procedure for the Lives was to write the life of a prominent Greek, then cast about for a suitable Roman parallel, and end with a brief comparison of the Greek and Roman lives. Currently, only nineteen of the parallel lives end with a comparison while possibly they all did at one time. Also missing are many of his Lives which appear in a list of his writings, those of Hercules, the first pair of Parallel Lives, Scipio Africanus and Epaminondas, and the companions to the four solo biographies. Even the lives of such important figures as Augustus, Claudius, and Nero have not been found and may be lost forever.^[15]^[11]

Plutarch's influence

Plutarch's writings had enormous influence on English and French literature. In his plays, Shakespeare paraphrased parts of Thomas North's translation of selected Lives, and occasionally quoted from them verbatim.

Ralph Waldo Emerson and the Transcendentalists were greatly influenced by the Moralia so much that Emerson called the Lives "a bible for heroes" in his glowing introduction to the five volume 19th century edition of his Moralia.^[16] Emerson also wrote that "We cannot read Plutarch without a tingling of the blood; and I accept the saying of the Chinese Mencius: 'A sage is the instructor of a hundred ages. When the manners of Loo are heard of, the stupid become intelligent, and the wavering, determined.' "^[17]

Montaigne's own Essays draw deeply on Plutarch's Moralia and are consciously modeled on the Greek’s easygoing, discursive inquiries into science, manners, customs, and beliefs. His essays contain more than four hundred references to Plutarch and his works.^[11]

Plutarch's direct influence declined in the 19th and 20th centuries, though his influence remains embedded in the popular ideas of Greek and Roman history.^[18]

Translations of Lives and Moralia

French translations

Jacques Amyot's translations brought Plutarch's works to Western Europe. He went to Italy and studied the Vatican text of Plutarch, from which he published a French translation of the Lives in 1559 and Moralia in 1572, which were widely read by educated Europe.^[19] Amyot's translations had as deep an impression in England as France, because Thomas North later published his English translation of the Lives in 1579 based on Amyot’s French translation instead of the original Greek.

English translations

Plutarch's Lives were translated into English, from Amyot's version, by Sir Thomas North in 1579. The complete Moralia was first translated into English from the original Greek by Philemon Holland (q.v.) in 1603.

In 1683, John Dryden began a life of Plutarch and oversaw a translation of the Lives by several hands and based on the original Greek. This translation has been reworked and revised several times, most recently in the nineteenth century by the English poet and classicist Arthur Hugh Clough which can be found in The Modern Library Random House, Inc. translation.

From 1901–1912, American classicist Bernadotte Perrin produced a new translation of the Lives for the Loeb library series.

Latin translations

There is one translation of Parallel Lives into Latin, titled "Pour le Dauphin" (French for "for the Prince") written by a scribe in the court of Louis XV of France. Louis XV is said to have commissioned the translation because he wanted his grandson, Louis XVI, to learn the successes and failings of the famous classical leaders, but thought that Greek was not as useful as Latin.^{citation needed}

German translations

Plutarch's Lives and Moralia were translated into German by Johann Friedrich Salomon Kaltwasser:

Plutarch.html

Contents

Early life

Work as magistrate and ambassador

Parallel Lives

Life of Alexander

Life of Pyrrhus

Criticism of Parallel Lives

Moralia

On the Malice of Herodotus

Questions

Pseudo-Plutarch

Lost works

Plutarch's influence

Translations of Lives and Moralia

French translations

English translations

Latin translations

German translations

See also

Notes

Citations

References

External links

Plutarch's works

Secondary material