A bit of a departure for this blog – and a very exciting one – here is a guest post by my friend and fellow former classicist, Katie Low, on parallels between modern British and ancient late republican Roman politics.
As a British citizen living in Brussels, I have observed the events in the UK of the past week with dismay and, from Thursday afternoon onwards, utter horror. Some very striking historical parallels have been drawn: most notably, many people have compared the ‘Breaking Point’ poster unveiled by UKIP on Wednesday with images from a Nazi propaganda film. A consciousness of the past is only one of the many things that will, I hope, prevent what happened in the 1930s being played out again today: the apparent simplicity of such parallelisms is both helpful and unhelpful. History leaves us with as many questions as answers.
Being a western European born in the mid-1980s, however, with all the privilege that implies, I am struggling to find a frame of reference for what is happening. In no context have I ever witnessed the febrile atmosphere, the stunts that go beyond parody, the hateful rhetoric expressed both in formal contexts and in a thousand different variations in the streets and online – and what now looks like the willingness to kill for (abhorrent) ideological reasons – that have gripped the UK. In my previous career I studied Roman history and historiography, and it is in the ancient past that I am trying to make sense of all this.
As I read about the past week’s events and the opinions they have generated I keep thinking of one particular period: the late Roman Republic, roughly the years between the defeat of Rome’s main rival Carthage in 146 BC and the civil wars ultimately won at the battle of Actium in 33 by the man who became the first emperor. Of course, as with the 1930s, ancient Rome cannot be easily mapped onto the present, and it is highly unlikely that the UK will end up with an Augustus of its own. But there are many individual points of comparison.
Several ancient historians supposed that the defeat of Carthage meant Romans could no longer focus on an external enemy and thus fell to fighting each other: in the UK, while polarised politics are of course nothing new, the ‘reliability’ of the Cold War has been replaced by perceived and real threats from many different sources. Then, as the first century BC drew on, powerful leaders such as Pompey, Crassus and Julius Caesar outgrew the confines of the hierarchical political system that the republic had maintained for centuries and began to establish their own popular power bases. Finally, while making a glib link between the unutterably tragic death of Jo Cox and the assassination of Caesar in 44 would be entirely wrong, I would stress that the latter event foreshadowed subsequent political murders of emperors that achieved no systemic change and were generally carried out for less than noble motives.
It was another assassination, however, that the terrible thing that happened on Thursday first brought to mind. In 91 BC, another Roman politician was murdered, the tribune Marcus Livius Drusus (once again, I am not drawing a detailed parallel with recent events: the specific cases are far more different than similar, but the broader similarities are what interest me). At this point, Rome was a troubled place. After the attempts of the 130s and 120s by the reforming tribunes Tiberius and Gaius Gracchus to ease inequality in Roman society had ended in civil unrest and their violent deaths, tension had continued to build, and additional strife was brewing amongst the city-states on the Italian peninsula who were allied to Rome but did not enjoy the privileges of citizenship.
Drusus, who as tribune represented the common people but, like virtually all magistrates, came from the upper classes, seems to have pursued a mixed programme. He proposed measures to reinforce the authority of the senate, but also a law that would have provided land for the impoverished working classes, and he also intended to grant citizenship to Rome’s Italian allies. The sources for this period are not comprehensive and his motives not entirely clear (he was not a straightforward popular champion), but his assassination by an unknown assailant unleashed armed revolt by the allied cities who saw no other way of gaining full recognition from Rome. The subsequent Social War (socius is Latin for ‘ally’) lasted three years and was destructive and bloody. Historians have disagreed over whether the independent confederation established by the allies was their ultimate aim or simply a base from which to fight for citizenship, but although it was eventually granted to them, the conflict segued into a full-blown Roman civil war, a precursor to the ones that ended the republic itself.
Once again, I do not believe this will happen in the UK: 91 BC and AD 2016 are very far apart in all kinds of ways. But I can’t help thinking they have elements in common. Inequality and disenfranchisement, mass and elite alienation, identity politics – indeed, the dichotomy between the Italian allies wanting to join Rome but on their preferred terms, and seeking to ‘go it alone’ as an independent nation, looks oddly familiar amid the current debate over British membership of the EU. As I said, history tends to provide more questions than answers. It suggests, though, that once conventional political stops offering solutions, things may never be the same again.
While studying the Gracchi (the precursors of Marius Luvius Drusus) i was Struck by the similarities between the economic situation in Rome (gap between rich and poor, the alienation between elite and the masses) and the situation in the UK now. Also the fact that the solution to the problem was in the hands of the elite – the recruitment for soldiers, the poverty in Rome would have been resolved by the proposals if the Gracchi and Marcus Luvius Drusus, and the fact that the elite chose the path of short term power and greed.