Peter Jones

Whatever one thinks of her politics, Angela Rayner is clearly a pretty sporting party, and the joke she made about using her charms to distract the PM in the House is surely well in character. The ancient Greeks knew all about such crafty female tricks played on benighted males, never more delightfully exemplified than (surprisingly) in the West’s first work of literature, Homer’s Iliad (c. 700 bc). In Book 14, the pro-Greek goddess Hera, wife of Zeus, is furious with her husband for supporting the Trojans. So she decides to distract him – by sending him to sleep.

What is a just war? Those who, from St Augustine onwards, have debated the question usually begin with Cicero, the Roman philosopher and statesman, who first attempted a definition in 44 bc. Cicero’s general understanding of the nature of justice, which was a central duty of those in power, went as follows: ‘Justice instructs us to spare all men, to consider the interests of the whole human race, to give everyone his due, and not to touch property which belongs to others.’ The foundation of justice was good faith, i.e. ‘truth and fidelity to promises and agreements’. There should be ‘a limit to retribution and punishment for wrongdoing’: much better to encourage repentance.

Commentators talk much about the morale of the Ukrainian troops and the edge that this has given them over the Russians, even in a technology-dominated conflict. Ancient warfare was a matter of hand-to-hand fighting, where morale is absolutely crucial – ‘defeat in battle always starts with the eyes’, said Tacitus – and the imperial Roman army offers a masterclass in how to generate it. That army was, uniquely, professional. The soldiers’ physical fitness, kit, mastery of weapons and technical training in battle tactics were second to none.

St. Petersburg University in Russia is (desperately?) inviting scholars worldwide to a conference in September celebrating Mikhail Speransky. It was he who, on the orders of the Russian emperor Nicholas I, published in 1830 a 45-volume compilation of all the laws of the Russian Empire, which he reduced to a 15-volume digest by 1839. It was to form the basis of the Tsarist legal system. The precedent for this was, of course, the legal Digest of Rome’s eastern emperor Justinian (AD 533). This was a compendium of 2,000 volumes of Roman law published between the 1st and 3rd centuries ad. Its purpose was to produce a contemporary, definitive account of all Roman private law. For student use, a handy four-book summary (the Institutes), also with legal force, appeared alongside it.

Historians in Russia have a long and craven record, now going back centuries, of being economical with the truth about their current regime. The Roman historian Tacitus had a fascinating explanation for why such economy was also the case under the early Roman emperors. First, some background. Livy’s 142-book moral and romantic history of Rome stretched from earliest times to 9 bc, including the end of the republic in 27 bc when Augustus became emperor.

The Oscar frenzy spent, it is worth reflecting on how easy writers and actors have it these days. The ancient Greeks invented our idea of acted drama, and the conventions were tough. Here are the main ones. In myth-based tragedies, for example, all the speaking parts – young and old, male and female – were played, and occasionally sung too, by only three fully masked male actors (one play had 11 speaking parts – work that out!). There was also a ‘chorus’ – 12 or 15 actors, all masked, singing and dancing in unison between episodes, though the leader could converse with the main characters. Of low social status, they provided an alternative collective voice to that of their ‘heroic’ superiors.

The ex-Speaker John Bercow has been found to be a serial bully and serial liar. The ancients would have had views on both counts. Bercow’s bullying seems to have arisen from his uncontrollable temper. The philosopher Seneca (an adviser to Nero) painted a memorable picture of the physical results: ‘The eyes blaze and flash, the whole face is crimson, blood surges up his heart, the lips quiver, the teeth clench, the hair bristles, breathing is forced and harsh…’ (Seneca would have suggested showing Bercow a mirror).

Last week Aristotle offered a lesson in tyrant theory. This week Tacitus (ad 56-c.120) offers one in tyrant practice. Tacitus was a Roman historian who enjoyed a successful political career, rising to consul and provincial governor. He admitted that he laid its foundations under the tyrannical emperor Domitian (d. ad 96) – he memorably contrasted Domitian’s red face with the pallor his gaze induced in his victims – and thought his duty as a historian was to ensure that those responsible for murderous deeds or heroic actions should never be forgotten. His judgment of Domitian’s reign was worthy of Orwell: ‘Rome of old [i.e.

Is Putin a tyrant? Aristotle (384-322 bc) might well have thought so. Seeing the turannos as a deviant type of king, Aristotle tested the distinction under four headings. Was he subject to the law? Did he rule for a set term, or for ever? Was he elected? And did he rule over willing subjects? We may judge Aristotle’s answer from the image he drew of the tyrant as a master of slaves who, knowing that his subjects hated him, did everything in his power to ensure they were incapable of moving against him. First, therefore, the tyrant stamped on anyone exhibiting the slightest independence of mind, since ‘the man who rivals the tyrant’s pride and spirit of freedom robs the tyrant of his position of mastery, undermining his authority’.

Virginia Giuffre may well be a heroine among all those abused in their youth. Ancient reactions compare interestingly with ours. It would have been one thing had she been a high-class courtesan (hetaira), who was her own woman, dealing in ‘gifts’ from ‘friends’ who wanted to ‘benefit’ her, with no going rate of exchange. Fickle in granting her favours, she would have made herself available on her terms, to the fury of the males besieging her doors. The point is that she was in full control, and that was something that ancient males admired. Such women became rich and famous. The courtesan Nossis composed an epigram about Polyarchis who built a temple to Aphrodite on the proceeds of her ‘dazzling body’.

German archaeologists have found ancient Egyptian tablets covered in repetitive writing exercises and ask — were they pupil punishments? But if classical examples are anything to go by, they sound more like normal education. For elite Roman boys, education began with elementary reading, writing and numbers. From about the age of nine, they developed these skills further, especially in the study of poetry, and began Greek; and at 15, they were taught the arts of political and legal argument, drawing widely on mythical, historical and philosophical precedents, to prepare them for life at the top of Roman society. Rote learning, memorisation, repetition (and the whip) were the means of ‘driving into the memory the lessons to be learned’. The educationist Quintilian (d.

Yet again ‘doctors’ with no qualifications have been found advertising dodgy but expensive products and treatments, in this case, injections of unregulated Botox variants to remove wrinkles. Pliny the Elder (d. ad 79) inveighed against such practices 2,000 years ago. Romans had a love-hate relationship with the Greeks, and medicine was no exception. In his massive Naturalis Historia — a 36-book encyclopaedia of the animal, vegetable and mineral world — Pliny acknowledged the enormous influence of Greek medical theory, i.e. that health required a balance between the four bodily liquids (blood, phlegm, yellow bile and black bile) and their many associated ‘powers’ in matching groups of four (e.g.

The Prime Minister has been having some trouble with his inner circle of advisers. Tacitus supplies fine examples of how they worked in Rome. Emperors chose whomever they liked to advise them. Augustus, for example, chose men like Agrippa and Maecenas, who had provided excellent service for him while Rome was still (just) a republic. The fourth emperor C-C-Claudius, by contrast, despised by the imperial family but thrust into power by the military, put his trust in politically experienced and highly efficient Greek freedmen (ex-slaves). Pallas was put in charge of the treasury, Narcissus in charge of correspondence (nothing got past him), and Callistus in charge of justice and law. One incident illustrates the way Narcissus worked.

The singer Cher, now 75, has announced that, because she refuses to appear old, she is not going to allow her hair to go grey. But the ancient view was that there was nothing inherently wrong with old age, as long as one prepared for it, accepted it and respected it for what it was, limitations and all. As Cicero pointed out, ‘each stage of life has its place in the nature of things, for harvesting in its time’. So, he went on, the child is weak, the young man self-assertive, becoming authoritative in his middle years and mature in old age. Each stage made different demands. Not to acknowledge that was to ask for trouble. One of Aesop’s fables put an amusing spin on the point. A man whose hair was black but flecked with grey had two lovers, one old, the other young.

Whatever the result of Sue Gray’s report on ‘gatherings’ in Downing Street, there is a political lesson to be learned: any excuse will do, even a party, when people are out to get you, as the Roman historian Tacitus (ad 56–c.ad 120) well knew. ad 69: the emperor Vitellius was lying seriously ill when he noticed a mansion with lights ablaze throughout the night. He was told that a ‘lavish, licentious’ party was being held in honour of Junius Blaesus. Critics denounced it and Vitellius angrily agreed (Tacitus commented: ‘There are people on the lookout for signs of the emperor’s displeasure’). Lucius Vitellius, the emperor’s brother, who loathed Blaesus, now saw his chance to destroy him.

The statue of the Bristol merchant Edward Colston is apparently guilty of a hate crime. Let us hope that the four charged with pulling him down are indeed, for their sake, ‘on the right side of history’, as they claim, since statues have a habit of getting their own back on those who dishonour them. The statue of Theagenes (5th C bc) provides an instructive example. A Greek from the island of Thasos, Theagenes was one of the greats of the games’ circuit (so one should hope: his father was a priest of Heracles). As a boxer and all-in fighter (pankratiast), he won twice at the Olympics (boxing 480 bc, pankration 476 bc), and 22 times at the three other major games (Pythian, Isthmian and Nemean).

Saturnalia was a period of Roman fun and games held just before our Christmas. Macrobius (c. ad 430) composed a series of conversations enjoyed by cultured Romans over this festive period, covering a vast range of topics, one of which featured amusing true stories. What better way to start the year? The emperor Augustus, tired of being offered epigrams almost daily by a poor Greek, dashed off one in Greek himself and gave it to him. Expressing his admiration, the Greek gave Augustus a few coins, swearing he would have given more if he had them. Everyone burst out laughing, and Augustus gave him 100,000 sesterces. A man appeared in Rome, looking remarkably like Augustus. Augustus summoned him and asked: ‘Was your, er, mother ever in Rome?