Ancient greece

Twitter and other easily accessible means of online communication have encouraged the public to believe that Their Voice Will Be Heard. When it isn’t, they express their frustration through abuse and threats or by blocking roads. In this way, the mentality of the ancient curse-tablet lives on. In the ancient world, the purpose of the curse was to ‘bind’ the person you disliked — i.e. frustrate them from achieving the end they wanted and you did not. It was written on a thin lead plate, rolled up tight, sometimes twisted (to ‘hobble’ the victim) and pinned (to constrain him), then placed into the tomb of someone who had died before

Hardly a day goes by without headlines about immigrants, asylum-seekers and refugees. In the ancient world, movements of people were also very common (state boundaries did not exist), often because war, famine or exile left them with no option. So how did refugees try to win acceptance? In Homer’s world of heroes (c. 700 bc), a man indicated he was harmless by kneeling before his (proposed) helper, perhaps touching the knee, and appealing for aid in the name of Zeus, god of suppliants. He expected a welcome into the household as a guest, and becoming part of that household, or being helped on his way. When Athens was a democratic

Why are cabinet ministers Liz Truss and Dominic Raab squabbling like children over access to grace-and-favour Chevening? Because they know they are, ultimately, powerless. The Greek statesman Solon (c. 590 bc) made the point long ago: ‘Those who have influence with monarchs are like pebbles used in calculations: for [depending on their place on the board] they can one moment represent a very large number, the next a very small one. So a monarch treats each of his advisers now as important and famous, now as valueless.’ Result: they seek to inflate their self-importance — while they can. No one understood that better than the Stoic philosopher Epictetus (d. ad

The Prime Minister is urging citizens not to throw caution to the winds when lockdown ends on 19 July but to behave ‘responsibly’. But there seems little incentive when legions of psychiatrists, lawyers, counsellors, social workers etc appear to insist you must never blame people (only ‘society’ or ‘the Tory cuts’) for anything. Can the ancients help? For ancient Greeks, it was the prospect of public shaming that kept people behaving responsibly. In Homer’s Iliad, the first work of European literature (c. 700 bc), the heroes who always feared what other people would say about them if their behaviour did not come up to what was expected of them exemplified

The EU has regularly been likened to the Roman Empire. But its current direction suggests that the Athenian Empire (478-404 bc) is a better parallel. The EU began as an attempt to unify countries economically after the second world war. By slow accretion of powers via the single market, Maastricht, the euro and finally Lisbon, the EU became, drip by drip, a full political union run by an unelected central authority, which now threatens to end vetoes and intervene domestically, suing member states with whose policies on immigration, civil rights, freedom of speech etc it disagrees. After the Persian wars, Athens in 478 bc assembled on Delos an alliance of

On the subject of leadership, the Athenian soldier, historian, biographer and essayist Xenophon (c. 430-354 BC) had much to say, having led the retreat of 10,000 Greek soldiers from Cunaxa (Iraq) through hostile territory back to Greece. Had Dominic Cummings paid more attention to him when he studied ancient and modern history at Oxford, his time in government might have been more successful. The key to Xenophon’s thinking was that the good leader had a positive relationship with his men, calculated to be of mutual benefit to everyone: the image of friendship between leader and men was never far away. In his life of the Persian leader Cyrus the Great,

Divorcing couples are being given vouchers worth £500 to settle their problems by mediation rather than going to court. It was the ancient Greeks who produced the first examples of mediation in the West. Since the ancients had no police force or Crown Prosecution Service, all prosecutions were brought privately. There were no barristers or judges or witnesses — just the two litigants, giving a single speech of fixed length (with witness evidence read out), after which the jurors voted, with no further discussion. But since jurors (201, 401 or 501 depending on the case) were paid by the state, it was an expensive business. So every effort was made

Diversity is ‘about empowering people by respecting and appreciating what makes them different, in terms of age, gender, ethnicity, religion, disability, sexual orientation, education and national origin’. If this means making their differences the most important thing about them, it fails to answer the question about what such empowering will enable them to do. A famous story about Heracles illustrates ancient priorities. He was on the cusp of manhood and wondering what path in life to take. Vice and Virtue approached him and made their different pitches. Vice (‘but friends call me “Happiness”’) offered a life of endless pleasure, Virtue something very different. ‘Men will get no fine or noble

To what use does one put history? Romans thought it provided ‘lessons’. Modern historians rather sniff at the idea, but do in fact dance to the same tune. For Romans, the study of history was all about discovering exempla (‘models, examples’) applicable to current circumstances. Indeed, Valerius Maximus (1st C ad) composed his Memorable Deeds and Sayings entirely out of historical exempla, as ‘torches or spurs that make humans burn with desire to help others and win their respect’. This may seem charmingly naive, but consider two stories from the historian Livy. Manlius Torquatus, ordered by his father the consul not to leave his position, accepted a challenge from an

If neighbours break whatever new Covid rules might soon emerge, it has been suggested that the Good Citizen might snitch on them to the authorities. Though not perhaps our cup of tea, it was certainly the ancient Greeks’. The Athenian lawgiver Solon (594 bc) was responsible. In the absence of a police force or a state prosecutor, Solon put the responsibility for bringing criminals to justice into the hands of citizens. They brought their complaints before legal authorities who established procedures for bringing them to court. This was all very well when litigants had been personally harmed, but it raised a problem when the state’s, rather than the individual’s, interests

Arguments about the purpose or indeed very existence of anything resembling the House of Lords would have struck classical democratic Athenians as bizarre. But its Areopagus might prompt thought. This body had been in existence long before Cleisthenes invented radical democracy in 508 bc. It was made up of the wealthy aristocratic elite from whom alone the main state officials (archons) could be drawn. Their term of office completed, they joined the Areopagus for life. This body was the state’s legal guardian. The democratic reformer Solon (594 bc) slightly broadened its membership, and removed some of its political powers. Cleisthenes, whose reforms turned the Athenian people meeting in assembly into

Tackling obesity is the latest government initiative, universally condemned as nannying. Ask a Spartan. From an early age, Spartan children were taught not to be fussy: to eat up their food, and not to fear the dark or being left alone. At the age of seven, boys were taken from their homes and lived together in ‘herds’, exercising bare-footed and often naked, keeping fit and learning obedience. Food was sparse, because ‘overeating produces a broad, squat frame, and laboured breathing’. Lean features ‘defined the body’s true shape’, unlike obese ones. Competitive games were fostered, winners encouraged and a proud mental resilience developed. Now that’s nannying: the full Rees-Mogg. Other Greeks

In 1984, China agreed a ‘one country, two systems’ treaty with the UK, designed to control the relationship between Hong Kong and China for 50 years after Britain ceded control of the colony in 1997. It has now broken the treaty, for no other reason than that it can. So what next in that tinderbox? Classical Athens was at war three years out of four, and if arbitration had failed to solve the treaty problem, it would have gone to war. No Greek preferred war to peace, but fighting for life and territory was simply a given of the ancient world. Greeks felt war against barbaroi (non-Greeks) was an easy

The actor John Cleese has been wondering if we should destroy Greek statues because Greeks believed ‘a cultured society was only possible if it was based on slavery’. That was not a Greek belief, but might the existence of ancient slavery suggest that their statues deserve to be knocked down anyway? Two points: first, the ancient world was one in which there were laws, but no concept of human rights, or of the sanctity of life; second, slavery was simply a universal fact of life, rather like hunting. Anyone could be enslaved at any time — captured in war or by pirates at sea — and many were born into

Gstaad Hippocrates is known as the father of Western medicine and he discovered and named a disease known as ‘micropoulaki’ during the Periclean period, in around 430 BC. He did not call it a virus, but a sickness of the brain. Some years later, Aristotle described micropoulaki syndrome as a disease but one that was not contagious, ‘no more than a fool can influence an intelligent fellow to act foolish’. Micropoulaki in classical Greek translates as having a tiny willy. Women should, by definition, be immune from the disease. But they are, strange as it may seem, known to suffer from it, although not as often and as badly as