Plutarch's Alcibiades Resources

Link to the Plutarch reading on Alcibiades


Audiobook verion of the Alcibiades reading:

Alcibiades Part 1

Alcibiades Part 2

Alcibiades Part 3

Alcibiades Part 4

Plutarch's Alcibiades, short version: 

THE MAN WITH MANY FACES

TWO boys were wrestling in the streets of Athens, each trying to fling the other to the ground. One of them was just on the point of [52] falling when he bit the hands of his rival, and made him let go his hold.
"Ho!" cried the other wrestler, "you are biting like a woman!"
"No," he replied, "I bite like a lion."
Well, lions may bite if they please; but it does not appear to me to be manly for lads to bite, even in sport.
The boy who bit had a long Greek name—Alcibiades (Al-si-by-a-deez). He lived from about 450 B.C. to 404 B.C.
One day he was playing at dice with other Athenian lads in the street. Just as he was about to throw the little square blocks of bone a wagon rumbled along, and Alcibiades called out to the driver to stop. The man took no notice of the boy's call, and came on. Thereupon Alcibiades laid himself across the narrow road, and dared the driver to run over him. This, of course, the driver would not do, and he was obliged to come to a halt, and the boy laughed at having got his own way.
When he grew to be a young man he was the talk of the city. He was rich, his house was splendid, his clothes costly; and many persons followed him and courted him in the hope of getting favors and gifts. As a man, he did strange freaks just the same as in his earlier years, and the Athenian folk would tell each other, with smiles, stories of [53] his jests and peculiar deeds. He would not play the flute because he said it made the player twist his mouth into ugly shapes, but he would rather play the stringed instrument called the lyre. And the young men of Athens followed his fashion, and none of them would buy or touch a flute.
A certain man invited Alcibiades to a feast at his house, and prepared a grand meal, setting gold and silver vessels on his table. Many guests were entering the banqueting-hall, when Alcibiades suddenly strode in, attended by several of his serving-men, and he bade them snatch up half the precious cups and carry them away. And they did so. The guests expected the master of the house to rush after Alcibiades and angrily demand his cups back again. The foolish man, however, only said:
"No, let him go. After all, he has only taken half, and if he had liked he might have taken all."
The fact was he was so stupidly fond of Alcibiades that he was ready to give him his richest ornaments. And all the time Alcibiades did not feel respect for these people who were so eager to make his acquaintance. He seemed (at any rate, sometimes) to care much for the company of Socrates. Now, Socrates was an ugly-looking man, who would sit in the market-place of Athens, or in the house of a friend, and talk to the people [54] who gathered about his chair. He was the best and wisest of the citizens, and young men would listen to his speech with great eagerness. I fear, however, that Alcibiades loved many other things quite as much as he loved Socrates, and these things were not always good or useful. He seemed to be a man with many faces. One day he would wear the face of a student, fond of learning. The next day he would wear the face of a clown, taking delight in jokes. He was very changeable.
Having met a well-known and honorable man, Alcibiades went up to him and gave him a box on the ears for no reason whatever, except that he had told his companions he would do so, and they would not believe it. The next morning he called at the house of the old citizen whom he had thus insulted and begged his pardon, and even offered to take any beating which the gentleman might care to give him. But the Athenian bore no ill-will, and freely forgave the daring young man; and I suppose the people passed the story round as a merry jest. He knew the citizens talked about him. He would have been rather miserable if they had not, for he was of a vain and conceited temper. Having bought a very fine dog for a considerable sum of money, he actually cut off the creature's beautiful bushy tail.
"Everybody in the town is talking about the [55] odd way in which you treated your dog," a friend told him.
"This," he replied, "is just what I wanted, for I would rather have the Athenians talk of this action, lest they might find something worse to say about me!"
You will be amused to hear that he, like many Athenians, was fond of breeding a sort of bird called quails. If you look in your book of natural history and examine a picture of a quail, you may not think it a very handsome bird; but it was the fancy of the young men in Athens to make pets of these quails, and Alcibiades used often to carry one under his robe. When he walked in the streets once his quail got loose, and a whole crowd of people went scampering after it to see which should have the honor of restoring it to the owner! They thought Alcibiades a very jolly fellow, and especially when he once sent seven chariots to the Olympic games to take part in the races. Loud were the shouts as he dashed by in one race after another, raising an immense dust about the hoofs of the horses and the wheels of his chariots. He won three prizes, and was so pleased at the result that at his own expense he gave a feast to all the thousands of people who had witnessed the races. When he passed along public places, dressed in a long purple cloak, he was gazed at with much admiration.
[56] "Here is a noble leader for us," some people would say. "See how handsome a man he is; how well he would lead us in war!"
You may remember how I told you of the long, long war (it lasted twenty-eight years) between Athens and Sparta. This struggle was now going on, and the man in the purple cloak—the man with many faces—thought he could be a mighty warrior as well as a flute-player, a quail-breeder, a chariot-racer, and a friend of Socrates. He would make speeches to the crowds, and tell them what a great city Athens was, and what victories she would win. One shrewd man, named Timon, called out to him once:
"Go on, my brave boy, and prosper; for your prosperity will bring ruin on all this crowd."
He meant that, if the people put their faith in Alcibiades, it would do no good to the city.
But for a while Alcibiades made himself a famous name in the wars, and won several battles; and when the Athenians (as I have related) set sail to conquer Sicily he was captain of one hundred and forty galleys, fifty-one hundred soldiers in heavy armor, and thirteen hundred archers and slingers. But he did nothing of much note in Sicily, and was called back to Athens to answer a charge. It was brought against him that, one night, in a mad trick, he and his friends had [57] gone round the streets breaking the images of Hermes (Her-mees), which stood at the doors of all houses in Athens. These images were guardians of the homes, and it was thought a very dreadful thing to interfere with them. Whether Alcibiades had really done this I do not know, but people knew his character, and thought he was quite likely to have insulted the images; and he was condemned to lose his property, and to be sent into exile. Where do you think he went to? He went to Sparta, the city which hated Athens, and was making war against his own native place. In Sparta he acted as he did in Athens. He tried to set everybody admiring him. All his fine clothes were hidden away; he was now dressed in coarse garments; his curls were clipped, his hair close-shaven; he ate the Spartan black bread, and drank the black broth, and sat on rough wooden seats, and would have neither carpets nor pictures in his house. This pleased the people of Sparta, and that was all Alcibiades cared for. He pleased them yet more when he joined their armies, and took part in the war against his own countrymen. When, at length, the King of Sparta grew suspicious of him, and thought he was not to be trusted, the man with many faces went over to Asia Minor, and took refuge with a Persian grandee, or nobleman; and the Persians, as you have heard, were bitter foes to the Athenians, [58] but it was all the same to Alcibiades. With the Persians he drank and ate, and sang and hunted; and they also regarded him as a fine fellow. Later on he changed again, and took the side of Athens, and helped in a sea-battle against the Spartans, and won a victory. Other battles were won, and the citizens welcomed him back, gave him his lands again, and crowned him with crowns of gold.
But this glory did not last. The Spartans were masters at the end of the war, and the walls of Athens lay in ruin.
And where was Alcibiades? He had fled to Asia again, and there the Persians slew him, in order to please the powerful Spartans. They had set fire to his house one night. He sallied out, sword in hand, and died fighting.
Certainly, he was clever; and he was witty; and he was handsome; and he was brave; and he was popular—that is, people thought a great deal of him. And do you consider he was good? No. And why not? His aim was always to make the folk admire him, wonder at him, and talk about him. From one thing to another he changed; in one respect only he was forever the same—he never seemed to care for any one but himself. Socrates was ugly; but we honor his memory. Alcibiades was handsome; his cloak was rich purple; his house filled with treasures; [59] but we do not honor his memory. He could not teach even a dog to love him; neither could any man trust him.

Plutarch's Pericles

Link to the Plutarch Reading on Pericles


Audiobook version of the Pericles readings: 

Pericles 1

Pericles 2

Pericles 3

Pericles 4


Plutarch's Pericles (Short Version)

THE MAN WHO MADE ATHENS BEAUTIFUL

"YOUR head is like an onion!"
No answer.
"You brute, you scamp, your head is too big for your body."
No answer.
The man who did not answer was Pericles (Per-i-kleez), ruler of the State of Athens. Why the fellow was shouting at him along the street in this way I do not know. Pericles quietly kept on his road till he reached the door of his house. It was getting dusk, but through the darkness, the [39] voice behind still bawled. Pericles called to one of his servants:
"Bring a lighted torch," he said, "and show this person the way home."
That was all the reply that Pericles gave to the rude Athenian. You see, he was a man of self-command. He did not break into a fury when he was insulted. This was not because he was weak or timid. When Athens was at war, Pericles joined the army, or sailed with the fleet.
He was a great favorite with the people; and you will not wonder at it when I tell you what he did for them. Any poor Athenian was allowed money to pay for admission to the open-air theatre. Soldiers were paid wages; and every year sixty galleys cruised about the sea for eight months, and the men who were trained in these ships as sailors were paid all the time. Corn was sold to poor persons very cheap. And parties of two hundred and fifty, and even one thousand, persons were sent across the water to settle in foreign cities where they would still be protected by the power of Athens. And if you had walked about the city in the days of Pericles, you would have seen large numbers of men at work building walls, archways, and temples, and using vast loads of stone, brass, ivory, gold, ebony-wood, cypress-wood, and so on. You would have seen carpenters, masons, braziers (or brass-workers), goldsmiths, painters, rope- [40] makers, leather-cutters, paviors (those who laid pavement down in the roads), wagoners, and porters. Handsome statues of gods and goddesses were set up in the temples and streets. One statue was that of the lady Athene (Ath-ee-nee), made of shining gold and polished white ivory; she wore a tunic that reached down to her feet; a spear was in her hand, a dragon lay on the ground before her, and two sharp-beaked griffins grew out of her helmet. Where did the money come from to pay for these things? Well, I am afraid it mostly came from taxes (or tribute), which the city of Athens forced out of other people in the lands and islands round about. So, though the galleys sailed proudly, and the statues looked splendid, and the people enjoyed the plays at the free theatres, the glory could not last, because it was got by spoil from other people. Pericles had the rule for forty years.
The heart of Pericles was generous, and he was ever ready to aid a man who was in want. An old philosopher (or teacher of wisdom) had become so poor that he wished to die, and he lay down in despair, and covered up his head. Some people ran to the ruler.
"Sir," they cried, "your old friend, the philosopher, has covered up his head!"
Pericles knew at once what that meant. In ancient Greece it was a sign that a man would [41] put an end to his life. The old philosopher meant to starve himself.
In great haste Pericles went to the house where his friend lay.
"My dear friend," he cried, "do not die like this. We cannot lose you; you are a man whom we love."
"Ah," groaned the old man, who was a wit in his way. "Ah, Pericles! those who want a lamp to burn always take care to keep it filled with oil."
He meant that if people cared for him they ought to keep him supplied with the food, etc., which he needed; and you may be sure that Pericles did not let his friend die.
Two years before his death a war broke out between Athens on the one side and Sparta and her allies (friends) on the other, and this war lasted thirty years; but Pericles only saw the beginning of it. Sad indeed he would have felt if he could have looked on to the close of the war and seen his beloved city defeated and its walls thrown down. He had fitted out a fleet of one hundred and fifty ships, and had just gone on board his own galley when the sky became dull and the earth took on a strange, gray color. Can you guess what had happened? The moon was passing between the sun and the earth, and so casting a shadow. It was an eclipse (or hiding) [42] of the sun. The Greeks were in much fear, and the pilot of the commander's ship trembled exceedingly. Then Pericles took off his cloak, and placed it over the man's eyes, and said:
"Are you frightened at my cloak eclipsing you?"
"No, sir."
"Well, then, why are you frightened at the eclipse of the sun, which happens to be caused by something bigger than my cloak?"
The pilot regained his nerve, and the story was told from mouth to mouth, and there was no more terror in the fleet.


However, the ships returned to Athens without having done anything very remarkable, and the citizens were angry, and made Pericles pay a heavy fine of money. Before long they changed their minds, restored him his money, and chose him again for leader of the State. But the days of Pericles were soon to end. At this time a dire plague began in the city, and many thousands of the folk died. Some say it was caused by so many people flocking into Athens to escape from the Spartan foe, and these strangers were mostly country persons who were used to the pure air of the fields, and who fell ill when they breathed the close air of the crowded houses of Athens. The sons of Pericles died, and one of these was specially beloved, and as the father laid a garland of flowers on the head of his dead son he burst into tears.
[43] And not long afterward he took the fever himself, and lay dying.
One day his friends were standing about his bed, and he was so still they thought him asleep or in a faint, and they spoke one to another of his life and deeds.
"How beautiful a city he has made Athens; and men from foreign lands come to admire it."
"The temple on the hill—how fine a piece of work is that; and we should never have had it if Pericles had not carried out the plan."
"And how the people took delight in going to the theatres free."
"The isles of the sea paid tribute to Athens because they feared the power of our ruler."
"Ah, my dear fellows," said Pericles, who had been listening, "other men have done such deeds as these. You have left out the one thing of which I am proud."
"What is that, sir?"
"It is the fact that no Athenian has ever put on mourning because of me, for I have caused the death of no dweller in this city."
And thus Pericles died.


Just a few words about the Maiden's Chamber before I finish. This was the temple on the hill that was mentioned by one of the friends of the dying ruler. In the Greek tongue the Maiden's Chamber was called the Parthenon (Parth-e-non).


It was built of marble, and was about twice as long as it was broad. Instead of walls all round it there were tall pillars, eight at each end and fifteen at each side, so that whichever way you entered you would pass in between marble pillars. Inside the first rows of pillars was a second row, all the way round. And over the tops of the pillars, and all round the temple, were pictures in stone—I mean carvings. These carvings showed the battles of the gods and the wicked giants; the battle of the Athenian warriors with the fierce women of the North, called Amazons; and a procession of men on horses. If ever you would like to see any of these sculptured horses and men and women soldiers, you need not go to Greece. You can find plaster casts of them in the art museums of New York, Chicago, and other cities, though I am sorry to say they show that the originals, now in the British Museum, are very much battered and broken.


When the power of the Greeks had passed the temple was used as a church, and was named after the Virgin Mary. This was in what we called the Middle Ages (from about the year 400 to 1300 or 1400). Afterward the Turks were its masters, and made it into a mosque (mosk). In the year 1587 a war took place between the Turks and the people of Venice. And one day—what was that?


Boom!


A store of gunpowder which had been placed in the temple by the Turkish soldiers had exploded, and the building was almost destroyed.
War is a hateful thing. It brings to ruin the lovely carvings of the Maiden's Chamber, and it slays men who were once pretty babes nestling at the breasts of their mothers.

Plutarch's Solon Resources

Here is a link to the Solon reading:

Plutarch Reading on Solon

All readings can also be found on the right side of the page in the research tools section.


Solon 1

Solon 2

Solon 3

Also, here is a short version of the Plutarch reading to help you understand the story's outline.

Plutarch's Solon (Short Version)

A BUZZ of many voices was heard in the market-place of Athens. "Is he really mad?" asked one.
"Yes, you can see he is. Look at him now; he is leaping on to the herald's stone; and he wears a cap! Poor Solon; what a pity his brain should give way like this! Hark, he is beginning to speak."
The citizens of Athens crowded round the herald's stone, and listened to Solon. It was the custom for only sick people to wear caps, and Solon's strange appearance made the people readily believe the report that he was out of his mind. He recited a poem which he had composed beginning with the words:

Hear and attend!
From Salamis I came,
To show your error.

Solon was born about 638 B.C., and died about 558 B.C.

Salamis was an island whose mountains rose above the sea on the west of Athens. It was held by the Megarian people, who had taken it by force; and Solon so stirred up the spirit of Athens that the citizens made him commander of the men who should recapture the island. Solon played the following trick: He bade a number of young men dress in long, loose garments that made them appear like women; and he sent word to the Megarian warriors in Salamis that now they might have a good chance of seizing some of the principal ladies of Athens! The Megarians, not knowing the message was a trap laid by Solon, hurried into a ship, landed on the Athenian coast, and saw what seemed to be a crowd of women dancing at a festival. With a shout they rushed forward, but were much surprised when the supposed matrons drew swords and made a fierce defence. In the end all the Megarians were slain, and Solon afterward took possession of Salamis. You will meet many such tales of trickery in the history of war in ancient times; and I fear that in our own days also men do not hesitate to deceive their enemies, and they think it quite right to do so.

In another case of trickery the Athenian people were not so well pleased. The city had been troubled by quarrels between two parties who disagreed as to the best way of governing the State; and a number of men were beaten in the conflict and fled to the temple of the goddess Athene (Ath-ee-nee) for refuge. According to the custom of the time, no man might touch them while they remained under the care of the goddess. Some of the opposite party came to the gate, and said:

"Come out, like honest men, and go before the city magistrates, and let them judge if you are guilty or innocent."
"We dare not come out. You would slay us."
"No, not while you are under the protection of Athene; and we will give you a long thread, long enough to reach from here to the court of justice, and while you hold that we shall consider you as under the guardianship of the goddess."

So the men who had taken refuge in the temple tied the thread to the altar of Athene, and, while holding it, walked forth toward the place of the magistrates. But presently—perhaps by accident,  perhaps by the act of some treacherous hand—the thread snapped. Then their foes fell upon them and killed them. But the people of Athens regarded this deed as a most wicked murder, and later on, when Solon was made chief ruler and lawgiver of the city, all the persons who took part in this action were sent into exile.

Many of the citizens wished Solon to take the crown. They thought he was a wise and just man, and would act as a wise and just king. Solon, however, had no mind for kingship; he was pleased to do his best to govern Athens, but had no wish for the glory of a crown or the splendor of a palace. He found the people of the Athenian country divided. There were, first, the Peasants of the Mountains, poor and hard-working, and always in debt to money-lenders; second, the Dwellers on the Coast, who were neither very rich nor very poor; and third, the Nobles of the Plain, who owned fruitful fields and orchards, and had much power. The poorest folk expected great help from Solon. They hoped he would wipe away all their debts, and they hoped he would take away the greater part of the land of the nobles and share it out among the people generally, as was done in Sparta. Solon did indeed wipe out their debts. He declared that all debts should be forgiven, so that the peasants might make a fresh start in life. Nor, even after that, would he allow any debtor to be seized and put into prison. For such had been the custom till then, every debtor being treated as if he were a wicked person. Solon heard of Athenians who had fled away into strange lands for fear of being cast into prison on account of money they owed, and he sent and brought them back; and all debtors who were in jail he set at liberty. You may be sure the poor and needy folk were filled with joy, and they now waited for him to divide the lands. But this Solon would not do, for he thought it would only upset the whole country; and, for that reason, some who had once praised him began to speak ill of him. Yet most of the citizens held him in great esteem, for they saw that in all he did he sought to do good to the people. Many laws he swept away. Before his days a lawgiver named Draco had ruled Athens so severely that he put to death men who only stole a few herbs from a garden; so that it was said that his laws were written not in ink, but in blood. I will set down a little list of some of Solon's laws:

He divided the people (leaving out the slaves) into four classes: The first class were men who had a yearly income of five hundred measures of corn; they must serve as horse-soldiers in the army, and they could vote at elections.

The second class were men who had a yearly income of three hundred measures of corn; they [13] also must serve as horse-soldiers in the army, and they could vote at elections.

The third class were men who had a yearly income of one hundred and fifty measures of corn; they must serve as foot-soldiers in the army, and they could vote at elections.

The fourth class were men who worked for wages; they could serve as foot-soldiers, and, if so, they would be paid, whereas the first three classes had no pay; and they had no vote, but they could assemble at a big public meeting and shout "Yes" or "No" when the rulers proposed that anything special should be done.

Solon set up a Council of Four Hundred men who would govern the city of Athens. To-day we should call it a Parliament.

He made a law that after a person was dead no one should say anything evil against him.
He made a law to keep the people from spending too much money on funerals. For instance, they must not sacrifice an ox at a funeral, nor must they bury with the dead body more than three garments.

He made a law that no man was bound to support his aged father unless the father had taught him a useful trade. Solon thought this would lead fathers to be more careful in teaching useful trades to their sons.

He made a law that no one should plant a tree less than five feet from his neighbor's garden, lest the tree should spread its roots so far as to draw the goodness away from the soil in the neighbor's plot.
He made a law that no man should keep bees nearer than three hundred feet from his neighbor's beehives.

He made a law that a dog which bit a man should be chained to a heavy log of wood.
For some years he travelled in many lands, learning all he could from the people whom he met. Among other things he heard tales of a wonderful land far away in the western seas. It was called Atlantis, and it had beautiful fields, and its palaces were entered by grand gates, and its people were very happy. Solon made a poem about this happy land in order to amuse his countrymen in Athens. He lived to a great age, and was mourned deeply by the people at his death. I will close this account by a story of Solon's visit to the court of the richest man in the world—Crœsus (Kree-sus), King of Lydia.

Solon had always lived in a humble house, and dressed in a simple manner. When he arrived at the palace of Crœsus, he saw noblemen passing in and out, and so richly attired that he imagined each or any of them might be the king; and each nobleman was followed by a train of servants. When at length the Athenian came into the royal chamber, he beheld the king seated on a magnificent throne, and the place was glittering with jewels, and fine carpets lay on the floors, and valuable marble pillars held up the roof, and ornaments of gold and silver were observed on all sides. Solon showed no joy at these sights. To him they were gaudy and showy, and not at all deserving of praise. Then the king tried to dazzle Solon by opening to him his treasure-houses, where were gathered the most precious articles in the world.

"Have you ever seen a happier man than I am?" asked the king.
"Yes."
"Who was that?"
"A plain man in Athens, named Tellus. He dwelt in a modest cottage with the wife and children who loved him. Though poor, he always had enough for his wants. He died fighting for his country, and his neighbors loved his memory."
"Well, is there any one else happier than I am?"
"Yes!"
"Another? Who was that, I pray you?"
"Two brothers who died after showing kindness to their old mother. She had set her heart on attending a feast at the village temple, and was ready to start when it was found that the oxen who were to draw her in a cart were away in a distant field, ploughing, and could not be brought in time. Her sons, in order she should not be disappointed, harnessed themselves like oxen to the cart, and drew her, amid the cheers of the village folk, to the doors of the temple. They sat at the feast, merry and friendly, and that night they died; and all men loved their memory. You see, O king, that I cannot speak of a man as happy till I know all his life."

Some time afterward the armies of Persia invaded the land. Crœsus was taken prisoner, and Cyrus, the King of Persia, ordered that he should be burned on a high pile of wood.
As the unhappy king was lying on the pile he shrieked, "O Solon, Solon, Solon!"

King Cyrus commanded his men to stay their hands from setting the pile alight, and he asked Crœsus to tell why he called on Solon; and Crœsus told the story. Cyrus thought for a while, and then bade that Crœsus should be set at liberty, not to be king again (for that would not make him happier), but so that he might live an honorable life.

Lycurgus Viva Resources

Plutarch's Lycurgus


If you prefer to listen instead, here are links to the audiobook:

Lycurgus (Part 1)

Lycurgus (Part 2)

Lycurgus (Part 3)

Roman Comedy Performance Schedule

Here is the play schedule for this coming weekend! Please let me know if I need to make any corrections!

Mission Mess-up (~7:00)
Elise Rupple
Tahlia Root
McKayla Baer
Erica Yamamoto
*************
Ciceronian Speech: Brandon Backode “Twenty-First Century Water Conservation” (~7:30)
*************
A Merry Mix-Up (~7:45)
Kim Aalbue
Rebecca DiCosola
Susanna Spacek
Carissa Wetherington
Annika Yoder
*************
Ciceronian Speech: Elise Rupple “Wonderfully Made” (~8:00)
*************
The Princess and the Slave, (~8:15)
J.J. Aalbue
Aryanna Wills
Liberty Penosky
Lydia Sedjo
Rebecca Steininger
*************
Rebecca DiCosola: "Evolution is Not a Fact"(~8:45)
*************
A Perfect Financial Investment Strategy (~9:00)
Sam Zimmerman
Brandon Backode
Cole Humphrey
Josiah Johnson

Plutarch's Antony

Plutarch's Marc Antony

Young Folk's Plutarch Audiobook

Homework Alert!

The additional reading this week has been cancelled due to the number of Ciceronian speeches left unfinished last week. Please use the time to practice your speech or to prepare for the play performances!

If you are still interested in checking out the reading, you can find it via the link below!

Pliny the Younger's Account of Vesuvius Eruption

Plutarch's Brutus

Plutarch's Brutus Reading

Young Folk's Brutus

Cicero Docudrama

Plutarch's Cato

Plutarch's Cato Reading

Young Folk's Plutarch: Cato

Ciceronian Gestures

Roman Bath Challenge

For extra credit students may elect to do the Roman Bath challenge. It consists of 6 consecutive days of Roman bathing. Keep a diary for each day (in which you discuss the impact of the method) to share with class.

150 points.

Daily Process: please follow the steps in order. 

1. Apply olive oil to your skin and massage it in thoroughly.
2. Apply a grit (dirt, coffee grounds, etc.) and roughly rub your skin with it.
3. Exercise for a few minutes to raise a slight sweat.
4. Scrape your skin thoroughly with a dull blade, removing all the sweat, oil, and grit.
5. Rinse yourself in a lukewarm bath with a wet sponge.
6. Start a very hot shower until the room steams up, remain in the steam for a few minutes.
7. While standing in the steam, rub your skin with a pumice stone.
8. Climb into the hottest bath water that you can stand.
9. Drain the water and run a small, ice cold bath.
10. Submerge yourself in the cold water as long as you can stand it.
11. Rub cream or oil into your skin after drying off, get a massage if possible.
12. Use the finest-tooth comb that you can find and brush your hair. (Around 100 strokes for long hair.)

You may not use any deodorants, soaps, or shampoo during the entire six days.  

Plutarch's Julius Cæsar

Plutarch's Julius Caesar 

Young Folk's Plutarch Julius Caesar Audiobook

Plutarch's Pompey

Plutarch's Pompey Reading

Young Folk's Plutarch Pompey Audiobook

Roman Comedy Script Examples

Roman Comedy

Plutarch's Cicero

Plutarch's Cicero Reading

Young Folk's Plutarch Cicero Audiobook

Plutarch's Fabius Maximus

Plutarch's Fabius Reading

Fabius Maximus, Part 1

Fabius Maximus, Part 2

Fabius Maximus, Part 3

Plutarch's Alexander the Great

Link to the Plutarch reading on Alexander

Plutarch's Alcibiades

Link to the Plutarch reading on Alcibiades


Audiobook verion of the Alcibiades reading:

Alcibiades Part 1

Alcibiades Part 2

Alcibiades Part 3

Alcibiades Part 4

Plutarch's Alcibiades, short version: 

THE MAN WITH MANY FACES

TWO boys were wrestling in the streets of Athens, each trying to fling the other to the ground. One of them was just on the point of [52] falling when he bit the hands of his rival, and made him let go his hold.
"Ho!" cried the other wrestler, "you are biting like a woman!"
"No," he replied, "I bite like a lion."
Well, lions may bite if they please; but it does not appear to me to be manly for lads to bite, even in sport.
The boy who bit had a long Greek name—Alcibiades (Al-ki-by-a-deez). He lived from about 450 B.C. to 404 B.C.
One day he was playing at dice with other Athenian lads in the street. Just as he was about to throw the little square blocks of bone a wagon rumbled along, and Alcibiades called out to the driver to stop. The man took no notice of the boy's call, and came on. Thereupon Alcibiades laid himself across the narrow road, and dared the driver to run over him. This, of course, the driver would not do, and he was obliged to come to a halt, and the boy laughed at having got his own way.
When he grew to be a young man he was the talk of the city. He was rich, his house was splendid, his clothes costly; and many persons followed him and courted him in the hope of getting favors and gifts. As a man, he did strange freaks just the same as in his earlier years, and the Athenian folk would tell each other, with smiles, stories of [53] his jests and peculiar deeds. He would not play the flute because he said it made the player twist his mouth into ugly shapes, but he would rather play the stringed instrument called the lyre. And the young men of Athens followed his fashion, and none of them would buy or touch a flute.
A certain man invited Alcibiades to a feast at his house, and prepared a grand meal, setting gold and silver vessels on his table. Many guests were entering the banqueting-hall, when Alcibiades suddenly strode in, attended by several of his serving-men, and he bade them snatch up half the precious cups and carry them away. And they did so. The guests expected the master of the house to rush after Alcibiades and angrily demand his cups back again. The foolish man, however, only said:
"No, let him go. After all, he has only taken half, and if he had liked he might have taken all."
The fact was he was so stupidly fond of Alcibiades that he was ready to give him his richest ornaments. And all the time Alcibiades did not feel respect for these people who were so eager to make his acquaintance. He seemed (at any rate, sometimes) to care much for the company of Socrates. Now, Socrates was an ugly-looking man, who would sit in the market-place of Athens, or in the house of a friend, and talk to the people [54] who gathered about his chair. He was the best and wisest of the citizens, and young men would listen to his speech with great eagerness. I fear, however, that Alcibiades loved many other things quite as much as he loved Socrates, and these things were not always good or useful. He seemed to be a man with many faces. One day he would wear the face of a student, fond of learning. The next day he would wear the face of a clown, taking delight in jokes. He was very changeable.
Having met a well-known and honorable man, Alcibiades went up to him and gave him a box on the ears for no reason whatever, except that he had told his companions he would do so, and they would not believe it. The next morning he called at the house of the old citizen whom he had thus insulted and begged his pardon, and even offered to take any beating which the gentleman might care to give him. But the Athenian bore no ill-will, and freely forgave the daring young man; and I suppose the people passed the story round as a merry jest. He knew the citizens talked about him. He would have been rather miserable if they had not, for he was of a vain and conceited temper. Having bought a very fine dog for a considerable sum of money, he actually cut off the creature's beautiful bushy tail.
"Everybody in the town is talking about the [55] odd way in which you treated your dog," a friend told him.
"This," he replied, "is just what I wanted, for I would rather have the Athenians talk of this action, lest they might find something worse to say about me!"
You will be amused to hear that he, like many Athenians, was fond of breeding a sort of bird called quails. If you look in your book of natural history and examine a picture of a quail, you may not think it a very handsome bird; but it was the fancy of the young men in Athens to make pets of these quails, and Alcibiades used often to carry one under his robe. When he walked in the streets once his quail got loose, and a whole crowd of people went scampering after it to see which should have the honor of restoring it to the owner! They thought Alcibiades a very jolly fellow, and especially when he once sent seven chariots to the Olympic games to take part in the races. Loud were the shouts as he dashed by in one race after another, raising an immense dust about the hoofs of the horses and the wheels of his chariots. He won three prizes, and was so pleased at the result that at his own expense he gave a feast to all the thousands of people who had witnessed the races. When he passed along public places, dressed in a long purple cloak, he was gazed at with much admiration.
[56] "Here is a noble leader for us," some people would say. "See how handsome a man he is; how well he would lead us in war!"
You may remember how I told you of the long, long war (it lasted twenty-eight years) between Athens and Sparta. This struggle was now going on, and the man in the purple cloak—the man with many faces—thought he could be a mighty warrior as well as a flute-player, a quail-breeder, a chariot-racer, and a friend of Socrates. He would make speeches to the crowds, and tell them what a great city Athens was, and what victories she would win. One shrewd man, named Timon, called out to him once:
"Go on, my brave boy, and prosper; for your prosperity will bring ruin on all this crowd."
He meant that, if the people put their faith in Alcibiades, it would do no good to the city.
But for a while Alcibiades made himself a famous name in the wars, and won several battles; and when the Athenians (as I have related) set sail to conquer Sicily he was captain of one hundred and forty galleys, fifty-one hundred soldiers in heavy armor, and thirteen hundred archers and slingers. But he did nothing of much note in Sicily, and was called back to Athens to answer a charge. It was brought against him that, one night, in a mad trick, he and his friends had [57] gone round the streets breaking the images of Hermes (Her-mees), which stood at the doors of all houses in Athens. These images were guardians of the homes, and it was thought a very dreadful thing to interfere with them. Whether Alcibiades had really done this I do not know, but people knew his character, and thought he was quite likely to have insulted the images; and he was condemned to lose his property, and to be sent into exile. Where do you think he went to? He went to Sparta, the city which hated Athens, and was making war against his own native place. In Sparta he acted as he did in Athens. He tried to set everybody admiring him. All his fine clothes were hidden away; he was now dressed in coarse garments; his curls were clipped, his hair close-shaven; he ate the Spartan black bread, and drank the black broth, and sat on rough wooden seats, and would have neither carpets nor pictures in his house. This pleased the people of Sparta, and that was all Alcibiades cared for. He pleased them yet more when he joined their armies, and took part in the war against his own countrymen. When, at length, the King of Sparta grew suspicious of him, and thought he was not to be trusted, the man with many faces went over to Asia Minor, and took refuge with a Persian grandee, or nobleman; and the Persians, as you have heard, were bitter foes to the Athenians, [58] but it was all the same to Alcibiades. With the Persians he drank and ate, and sang and hunted; and they also regarded him as a fine fellow. Later on he changed again, and took the side of Athens, and helped in a sea-battle against the Spartans, and won a victory. Other battles were won, and the citizens welcomed him back, gave him his lands again, and crowned him with crowns of gold.
But this glory did not last. The Spartans were masters at the end of the war, and the walls of Athens lay in ruin.
And where was Alcibiades? He had fled to Asia again, and there the Persians slew him, in order to please the powerful Spartans. They had set fire to his house one night. He sallied out, sword in hand, and died fighting.
Certainly, he was clever; and he was witty; and he was handsome; and he was brave; and he was popular—that is, people thought a great deal of him. And do you consider he was good? No. And why not? His aim was always to make the folk admire him, wonder at him, and talk about him. From one thing to another he changed; in one respect only he was forever the same—he never seemed to care for any one but himself. Socrates was ugly; but we honor his memory. Alcibiades was handsome; his cloak was rich purple; his house filled with treasures; [59] but we do not honor his memory. He could not teach even a dog to love him; neither could any man trust him.

Plutarch's Pericles

Link to the Plutarch Reading on Pericles


Audiobook version of the Pericles readings: 

Pericles 1

Pericles 2

Pericles 3

Pericles 4


Plutarch's Pericles (Short Version)

THE MAN WHO MADE ATHENS BEAUTIFUL

"YOUR head is like an onion!"
No answer.
"You brute, you scamp, your head is too big for your body."
No answer.
The man who did not answer was Pericles (Per-i-kleez), ruler of the State of Athens. Why the fellow was shouting at him along the street in this way I do not know. Pericles quietly kept on his road till he reached the door of his house. It was getting dusk, but through the darkness the [39] voice behind still bawled. Pericles called to one of his servants:
"Bring a lighted torch," he said, "and show this person the way home."
That was all the reply that Pericles gave to the rude Athenian. You see, he was a man of self-command. He did not break into a fury when he was insulted. This was not because he was weak or timid. When Athens was at war, Pericles joined the army, or sailed with the fleet.
He was a great favorite with the people; and you will not wonder at it when I tell you what he did for them. Any poor Athenian was allowed money to pay for admission to the open-air theatre. Soldiers were paid wages; and every year sixty galleys cruised about the sea for eight months, and the men who were trained in these ships as sailors were paid all the time. Corn was sold to poor persons very cheap. And parties of two hundred and fifty, and even one thousand, persons were sent across the water to settle in foreign cities where they would still be protected by the power of Athens. And if you had walked about the city in the days of Pericles, you would have seen large numbers of men at work building walls, archways, and temples, and using vast loads of stone, brass, ivory, gold, ebony-wood, cypress-wood, and so on. You would have seen carpenters, masons, braziers (or brass-workers), goldsmiths, painters, rope- [40] makers, leather-cutters, paviors (those who laid pavement down in the roads), wagoners, and porters. Handsome statues of gods and goddesses were set up in the temples and streets. One statue was that of the lady Athene (Ath-ee-nee), made of shining gold and polished white ivory; she wore a tunic that reached down to her feet; a spear was in her hand, a dragon lay on the ground before her, and two sharp-beaked griffins grew out of her helmet. Where did the money come from to pay for these things? Well, I am afraid it mostly came from taxes (or tribute), which the city of Athens forced out of other people in the lands and islands round about. So, though the galleys sailed proudly, and the statues looked splendid, and the people enjoyed the plays at the free theatres, the glory could not last, because it was got by spoil from other people. Pericles had the rule for forty years.
The heart of Pericles was generous, and he was ever ready to aid a man who was in want. An old philosopher (or teacher of wisdom) had become so poor that he wished to die, and he lay down in despair, and covered up his head. Some people ran to the ruler.
"Sir," they cried, "your old friend, the philosopher, has covered up his head!"
Pericles knew at once what that meant. In ancient Greece it was a sign that a man would [41] put an end to his life. The old philosopher meant to starve himself.
In great haste Pericles went to the house where his friend lay.
"My dear friend," he cried, "do not die like this. We cannot lose you; you are a man whom we love."
"Ah," groaned the old man, who was a wit in his way. "Ah, Pericles! those who want a lamp to burn always take care to keep it filled with oil."
He meant that if people cared for him they ought to keep him supplied with the food, etc., which he needed; and you may be sure that Pericles did not let his friend die.
Two years before his death a war broke out between Athens on the one side and Sparta and her allies (friends) on the other, and this war lasted thirty years; but Pericles only saw the beginning of it. Sad indeed he would have felt if he could have looked on to the close of the war and seen his beloved city defeated and its walls thrown down. He had fitted out a fleet of one hundred and fifty ships, and had just gone on board his own galley when the sky became dull and the earth took on a strange, gray color. Can you guess what had happened? The moon was passing between the sun and the earth, and so casting a shadow. It was an eclipse (or hiding) [42] of the sun. The Greeks were in much fear, and the pilot of the commander's ship trembled exceedingly. Then Pericles took off his cloak, and placed it over the man's eyes, and said:
"Are you frightened at my cloak eclipsing you?"
"No, sir."
"Well, then, why are you frightened at the eclipse of the sun, which happens to be caused by something bigger than my cloak?"
The pilot regained his nerve, and the story was told from mouth to mouth, and there was no more terror in the fleet.
However, the ships returned to Athens without having done anything very remarkable, and the citizens were angry, and made Pericles pay a heavy fine of money. Before long they changed their minds, restored him his money, and chose him again for leader of the State. But the days of Pericles were soon to end. At this time a dire plague began in the city, and many thousands of the folk died. Some say it was caused by so many people flocking into Athens to escape from the Spartan foe, and these strangers were mostly country persons who were used to the pure air of the fields, and who fell ill when they breathed the close air of the crowded houses of Athens. The sons of Pericles died, and one of these was specially beloved, and as the father laid a garland of flowers on the head of his dead son he burst into tears.
[43] And not long afterward he took the fever himself, and lay dying.
One day his friends were standing about his bed, and he was so still they thought him asleep or in a faint, and they spoke one to another of his life and deeds.
"How beautiful a city he has made Athens; and men from foreign lands come to admire it."
"The temple on the hill—how fine a piece of work is that; and we should never have had it if Pericles had not carried out the plan."
"And how the people took delight in going to the theatres free."
"The isles of the sea paid tribute to Athens because they feared the power of our ruler."
"Ah, my dear fellows," said Pericles, who had been listening, "other men have done such deeds as these. You have left out the one thing of which I am proud."
"What is that, sir?"
"It is the fact that no Athenian has ever put on mourning because of me, for I have caused the death of no dweller in this city."
And thus Pericles died.
Just a few words about the Maiden's Chamber before I finish. This was the temple on the hill that was mentioned by one of the friends of the dying ruler. In the Greek tongue the Maiden's Chamber was called the Parthenon (Parth-e-non).
[44] It was built of marble, and was about twice as long as it was broad. Instead of walls all round it there were tall pillars, eight at each end and fifteen at each side, so that whichever way you entered you would pass in between marble pillars. Inside the first rows of pillars was a second row, all the way round. And over the tops of the pillars, and all round the temple, were pictures in stone—I mean carvings. These carvings showed the battles of the gods and the wicked giants; the battle of the Athenian warriors with the fierce women of the North, called Amazons; and a procession of men on horses. If ever you would like to see any of these sculptured horses and men and women soldiers, you need not go to Greece. You can find plaster casts of them in the art museums of New York, Chicago, and other cities, though I am sorry to say they show that the originals, now in the British Museum, are very much battered and broken.
When the power of the Greeks had passed the temple was used as a church, and was named after the Virgin Mary. This was in what we called the Middle Ages (from about the year 400 to 1300 or 1400). Afterward the Turks were its masters, and made it into a mosque (mosk). In the year 1587 a war took place between the Turks and the people of Venice. And one day—what was that?
[45] Boom!
A store of gunpowder which had been placed in the temple by the Turkish soldiers had exploded, and the building was almost destroyed.
War is a hateful thing. It brings to ruin the lovely carvings of the Maiden's Chamber, and it slays men who were once pretty babes nestling at the breasts of their mothers.

Plutarch Links

Here is a link to the Solon reading:

Plutarch Reading on Solon

The link to all these readings can be found on the right side of the page in the research tools section.

Here is the Solon audiobook too, in case you are still struggling with navigating librivox.org

Solon 1

Solon 2

Solon 3

Also, here is a short version of the Plutarch reading to help you understand the story's outline.

Plutarch's Solon (Short Version)

A BUZZ of many voices was heard in the market-place of Athens. "Is he really mad?" asked one.
"Yes, you can see he is. Look at him now; he is leaping on to the herald's stone; and he wears a cap! Poor Solon; what a pity his brain should give way like this! Hark, he is beginning to speak."
The citizens of Athens crowded round the herald's stone, and listened to Solon. It was the custom for only sick people to wear caps, and Solon's strange appearance made the people readily believe the report that he was out of his mind. He recited a poem which he had composed beginning with the words:

Hear and attend!
From Salamis I came,
To show your error.

Solon was born about 638 B.C., and died about 558 B.C.

Salamis was an island whose mountains rose above the sea on the west of Athens. It was held by the Megarian people, who had taken it by force; and Solon so stirred up the spirit of Athens that the citizens made him commander of the men who should recapture the island. Solon played the following trick: He bade a number of young men dress in long, loose garments that made them appear like women; and he sent word to the Megarian warriors in Salamis that now they might have a good chance of seizing some of the principal ladies of Athens! The Megarians, not knowing the message was a trap laid by Solon, hurried into a ship, landed on the Athenian coast, and saw what seemed to be a crowd of women dancing at a festival. With a shout they rushed forward, but were much surprised when the supposed matrons drew swords and made a fierce defence. In the end all the Megarians were slain, and Solon afterward took possession of Salamis. You will meet many such tales of trickery in the history of war in ancient times; and I fear that in our own days also men do not hesitate to deceive their enemies, and they think it quite right to do so.

In another case of trickery the Athenian people were not so well pleased. The city had been troubled by quarrels between two parties who disagreed as to the best way of governing the State; and a number of men were beaten in the conflict and fled to the temple of the goddess Athene (Ath-ee-nee) for refuge. According to the custom of the time, no man might touch them while they remained under the care of the goddess. Some of the opposite party came to the gate, and said:

"Come out, like honest men, and go before the city magistrates, and let them judge if you are guilty or innocent."
"We dare not come out. You would slay us."
"No, not while you are under the protection of Athene; and we will give you a long thread, long enough to reach from here to the court of justice, and while you hold that we shall consider you as under the guardianship of the goddess."

So the men who had taken refuge in the temple tied the thread to the altar of Athene, and, while holding it, walked forth toward the place of the magistrates. But presently—perhaps by accident,  perhaps by the act of some treacherous hand—the thread snapped. Then their foes fell upon them and killed them. But the people of Athens regarded this deed as a most wicked murder, and later on, when Solon was made chief ruler and lawgiver of the city, all the persons who took part in this action were sent into exile.

Many of the citizens wished Solon to take the crown. They thought he was a wise and just man, and would act as a wise and just king. Solon, however, had no mind for kingship; he was pleased to do his best to govern Athens, but had no wish for the glory of a crown or the splendor of a palace. He found the people of the Athenian country divided. There were, first, the Peasants of the Mountains, poor and hard-working, and always in debt to money-lenders; second, the Dwellers on the Coast, who were neither very rich nor very poor; and third, the Nobles of the Plain, who owned fruitful fields and orchards, and had much power. The poorest folk expected great help from Solon. They hoped he would wipe away all their debts, and they hoped he would take away the greater part of the land of the nobles and share it out among the people generally, as was done in Sparta. Solon did indeed wipe out their debts. He declared that all debts should be forgiven, so that the peasants might make a fresh start in life. Nor, even after that, would he allow any debtor to be seized and put into prison. For such had been the custom till then, every debtor being treated as if he were a wicked person. Solon heard of Athenians who had fled away into strange lands for fear of being cast into prison on account of money they owed, and he sent and brought them back; and all debtors who were in jail he set at liberty. You may be sure the poor and needy folk were filled with joy, and they now waited for him to divide the lands. But this Solon would not do, for he thought it would only upset the whole country; and, for that reason, some who had once praised him began to speak ill of him. Yet most of the citizens held him in great esteem, for they saw that in all he did he sought to do good to the people. Many laws he swept away. Before his days a lawgiver named Draco had ruled Athens so severely that he put to death men who only stole a few herbs from a garden; so that it was said that his laws were written not in ink, but in blood. I will set down a little list of some of Solon's laws:

He divided the people (leaving out the slaves) into four classes: The first class were men who had a yearly income of five hundred measures of corn; they must serve as horse-soldiers in the army, and they could vote at elections.

The second class were men who had a yearly income of three hundred measures of corn; they [13] also must serve as horse-soldiers in the army, and they could vote at elections.

The third class were men who had a yearly income of one hundred and fifty measures of corn; they must serve as foot-soldiers in the army, and they could vote at elections.

The fourth class were men who worked for wages; they could serve as foot-soldiers, and, if so, they would be paid, whereas the first three classes had no pay; and they had no vote, but they could assemble at a big public meeting and shout "Yes" or "No" when the rulers proposed that anything special should be done.

Solon set up a Council of Four Hundred men who would govern the city of Athens. To-day we should call it a Parliament.

He made a law that after a person was dead no one should say anything evil against him.
He made a law to keep the people from spending too much money on funerals. For instance, they must not sacrifice an ox at a funeral, nor must they bury with the dead body more than three garments.

He made a law that no man was bound to support his aged father unless the father had taught him a useful trade. Solon thought this would lead fathers to be more careful in teaching useful trades to their sons.

He made a law that no one should plant a tree less than five feet from his neighbor's garden, lest the tree should spread its roots so far as to draw the goodness away from the soil in the neighbor's plot.
He made a law that no man should keep bees nearer than three hundred feet from his neighbor's beehives.

He made a law that a dog which bit a man should be chained to a heavy log of wood.
For some years he travelled in many lands, learning all he could from the people whom he met. Among other things he heard tales of a wonderful land far away in the western seas. It was called Atlantis, and it had beautiful fields, and its palaces were entered by grand gates, and its people were very happy. Solon made a poem about this happy land in order to amuse his countrymen in Athens. He lived to a great age, and was mourned deeply by the people at his death. I will close this account by a story of Solon's visit to the court of the richest man in the world—Crœsus (Kree-sus), King of Lydia.

Solon had always lived in a humble house, and dressed in a simple manner. When he arrived at the palace of Crœsus, he saw noblemen passing in and out, and so richly attired that he imagined each or any of them might be the king; and each nobleman was followed by a train of servants. When at length the Athenian came into the royal chamber, he beheld the king seated on a magnificent throne, and the place was glittering with jewels, and fine carpets lay on the floors, and valuable marble pillars held up the roof, and ornaments of gold and silver were observed on all sides. Solon showed no joy at these sights. To him they were gaudy and showy, and not at all deserving of praise. Then the king tried to dazzle Solon by opening to him his treasure-houses, where were gathered the most precious articles in the world.

"Have you ever seen a happier man than I am?" asked the king.
"Yes."
"Who was that?"
"A plain man in Athens, named Tellus. He dwelt in a modest cottage with the wife and children who loved him. Though poor, he always had enough for his wants. He died fighting for his country, and his neighbors loved his memory."
"Well, is there any one else happier than I am?"
"Yes!"
"Another? Who was that, I pray you?"
"Two brothers who died after showing kindness to their old mother. She had set her heart on attending a feast at the village temple, and was ready to start when it was found that the oxen who were to draw her in a cart were away in a distant field, ploughing, and could not be brought in time. Her sons, in order she should not be disappointed, harnessed themselves like oxen to the cart, and drew her, amid the cheers of the village folk, to the doors of the temple. They sat at the feast, merry and friendly, and that night they died; and all men loved their memory. You see, O king, that I cannot speak of a man as happy till I know all his life."

Some time afterward the armies of Persia invaded the land. Crœsus was taken prisoner, and Cyrus, the King of Persia, ordered that he should be burned on a high pile of wood.
As the unhappy king was lying on the pile he shrieked, "O Solon, Solon, Solon!"

King Cyrus commanded his men to stay their hands from setting the pile alight, and he asked Crœsus to tell why he called on Solon; and Crœsus told the story. Cyrus thought for a while, and then bade that Crœsus should be set at liberty, not to be king again (for that would not make him happier), but so that he might live an honorable life.

Mohenjo Daro Documentary

I mentioned this in class a few weeks ago, so here is a link to the film that discusses the excavation of the Harappan city of Mohenjo Daro. Check it out if you have time!

Lycurgus Viva Resources

Plutarch's Lycurgus


If you prefer to listen instead, here are links to the audiobook:

Lycurgus (Part 1)

Lycurgus (Part 2)

Lycurgus (Part 3)

Please note, I have linked to Plutarch's Lives in the Research Tools menu for you to use in the future.