In the second of this two-part special, Mary and Charlotte rejoin Boudica as she marches on London, continues her path of destruction, and finally meets the Roman army on the battlefield. 

It’s a dramatic story, complete with Boudica’s rousing speeches to her troops and her death by suicide when she realises the battle is lost. The Roman historians who tell this story depict her as a brutal perpetrator of war crimes, but… they also present her as a victim, brave warrior and inspiring speech-giver, able to skewer the injustice of Roman imperialism. 

The question is: why? Why do Roman historians, who had sole control of the narrative, portray Boudica as the agent of a just cause? Today, we rarely treat our enemies with such sympathy. The presentation of Boudica’s story gives fascinating insights into how the Romans not only tolerated but, to a certain extent, even encouraged criticism. 

Finally, Mary and Charlotte investigate the after-life of Boudica’s legend, ending with her status as a hero in Colchester - the very town she razed to the ground. And if you fancy driving round the Boudica roundabout a few times, it’s on Turner Road near Colchester North Station!

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Mary and Charlotte recommend some further reading:

The main ancient texts are: Tacitus, Agricola 14-16; Annals 14, 29-39; Dio Cassius, Histories of Rome 62, 1-2, all conveniently collected at https://www.roman-britain.co.uk/roman-conquest-and-occupation-of-britain/boudica-the-iceni-warrior-queen/boudica-classical-references/

Richard Hingley and Christina Unwin, Boudica: Iron Age Queen (Hambledon Continuum pb, 2006) is an accessible account of Boudica from the Iron Age to her modern representations. Hingley reviews the evidence and some of the books on the subject, including his own, at https://fivebooks.com/best-books/boudica-richard-hingley/ 

Charlotte tells the story of Boudica, and discusses some of the ways she has been represented, in her book Under Another Sky: Journeys In Roman Britain (Vintage, 2014)

You can find a detailed history of Thornycroft’s statue in Martha Vandrei, ‘A Victorian Invention? Thomas Thornycroft’s ‘Boadicea Group’, Historical Journal 57 (2014). The verses on the plinth are taken from William Cowper’s poem Boadicea. 

The Roman tombstone of the official who blew the whistle on Suetonius’ reprisals against the British, Julius Classicianus, can be seen in the British Museum.

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Boudica. Britain’s original badass. A warrior queen who almost defeated the Romans, gave voice to the oppressed and inspired countless school children ever since. But what do we really know about her? Mary and Charlotte trace her story, asking how much of the myth is true and whether we should really celebrate her today. 

History is told by the victors - and everything we know about Boudica comes from the Romans. It’s almost certain that there really was a woman called something like Boudica who drove terror into the hearts of the Roman colony in Britain. Archeological evidence also suggests the scale of the devastation she wrought. But beyond that, we cannot be certain. 

In this first episode of a two-part special, Mary and Charlotte look at the backdrop to her story - the Roman ‘conquest’ of a few patches of Britain, the delicate network of truces and bargains they forged with local leaders, and the emergence of Boudica as queen of a tribe called the Iceni. The episode ends with Boudica burning the Roman stronghold in (what is now) Colchester to the ground and marching towards London. 

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Mary and Charlotte recommend some further reading:

The main ancient texts are: Tacitus, Agricola 14-16; Annals 14, 29-39; Dio Cassius, Histories of Rome 62, 1-2, all conveniently collected at https://www.roman-britain.co.uk/roman-conquest-and-occupation-of-britain/boudica-the-iceni-warrior-queen/boudica-classical-references/

Richard Hingley and Christina Unwin, Boudica: Iron Age Queen (Hambledon Continuum pb, 2006) is an accessible account of Boudica from the Iron Age to her modern representations. Hingley reviews the evidence and some of the books on the subject, including his own, at https://fivebooks.com/best-books/boudica-richard-hingley/ 

The archaeological evidence for the revolt is very clear but can be difficult to interpret in detail. Some fascinating recent discoveries at Colchester are described and well illustrated at https://the-past.com/feature/the-fenwick-treasure-colchester-during-the-boudiccan-war-of-independence/

Charlotte tells the story of Boudica, and discusses some of the ways she has been represented, in her book Under Another Sky: Journeys In Roman Britain (Vintage, 2014)

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Any Greek hero worth their salt makes a trip to the Underworld at some point during their adventures. Mary and Charlotte follow in their footsteps, crossing the River Styx to ask: what exactly was the Underworld? How was it different to the Judeo-Christian ‘Heaven’? And why has the idea of it proven so enduring even though nobody believes in it? 

The Underworld can’t be mapped (although some scholars have tried) because it didn’t exist, but there are consistent features in the many myths in which it features: the River Styx, Charon the Ferryman, the god Hades, his wife Persephone, and the numberless dead like autumn leaves. Orpheus and Theseus visited. Hercules - hard man that he was - went twice. A human princess called Psyche also went in search of her lover. 

Mary and Charlotte dwell on the longish accounts in Homer’s Odyssey and Virgil’s Aeneid. Through these stories they get some sense of what the Underworld really meant to the Ancient Greeks and Romans - and what it still means to us. 

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Mary and Charlotte recommend some further reading:

We focus on Odysseus’ encounter with the dead in Homer, Odyssey Book 11, and on Aeneas’ visit to the underworld in Virgil, Aeneid Book 6. But there are more!

https://www.thecollector.com/mortals-underworld-katabasis-greek-roman-mythology/ is an online, well-illustrated, article detailing 14 ancient visits to the underworld.

Modern fictions of the underworld based on the Odyssey are the theme of one chapter of Edith Hall’s Return of Ulysses (available free at https://edithhall.co.uk/) 

Some of our very recent favourites are Carol Ann Duffy’s poem, “Eurydice”, from her collection, The World’s Wife (1999) and R. F. Kuang’s novel Katabasis (2025)

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As the Halloween season hits, Mary and Charlotte turn to the wealth of ghost stories from the ancient world to ask: did the Greeks and Romans really believe in ghosts and why are their stories so similar to ours when many of our beliefs are so different? 

Mary and Charlotte recount a ghost story recounted by Pliny the Younger about a haunted house in Athens and the successful attempt by a philosopher to both encounter the ghost and lay its spirit to rest. They also tell the story, written down in Greece in the 3rd century CE, about a young man who is seduced by a vampire. And they discover the Roman methods of exorcism, which involves chewing on some beans and throwing them behind you. When it came to ghostbusting, then as now, don’t cross the beans! 

Some Romans even believed that the city itself was haunted by the restless spirit of Remus who - in one telling of Rome’s favourite origin story - was murdered by his brother Romulus to take sole control of the new city. 

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Exciting News!

Vespucci, in collaboration with the City of London Corporation and the Culture Mile Business Improvement District, is thrilled to present the very first live recording of Instant Classics on November 26th, 2025.  

Join hosts Mary Beard and Charlotte Higgins as they journey back nearly two millennia to uncover what life was really like in Roman London. What did a typical night out look like for a Londoner in the first century CE? Were they cheering on gladiators, swapping gossip in the baths, or making offerings to mysterious gods?

We’ll explore all this and more right where history happened, within the atmospheric remains of London’s Roman Amphitheatre at the Guildhall Art Gallery, dating back to the first century CE.

Book Club Members: Check your inbox today for an exclusive early-access link to purchase tickets before the general release on Friday, October 31st.

For those wanting to gain early access, you can join our Book Club at www.instantclassicspod.com. Spaces are limited, and this intimate setting promises an unforgettable evening.

Have any questions? Drop us a line at [email protected].

We can’t wait to see you there and meet you in person (how novel).

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‘Fiddling while Rome burns’ is an accusation flung at every political leader at some point in their career. In this episode, Mary and Charlotte uncover the origins of this phrase and ask: why has it proved so resonant that it has carried through the centuries and right around the world? 

In 64 CE, a huge fire broke out in Rome. It lasted for over a week and devastated much of the city. Today, what is more famous than the fire itself is what the emperor Nero did while it was going on. He watched - and played his lyre. 

This story, perhaps more than any other, has given Nero a bad rap, but ancient writers also say that he supervised rescue efforts, gave free food to the people, introduced sensible planning regulations and was visionary in rebuilding the devastated areas. So why has the fiddling image won out and why is it used so often in contemporary political discourse? 

Mary and Charlotte explore these questions, pointing out in the process that fiddles hadn’t been invented at the time Nero is meant to have played one, that the Colosseum gets its name from a colossal statue of Nero, and that it’s the forgotten parts of the fiddling legend that make the modern use of the term so powerful. 

Finally, they ask: all things considered, did Nero REALLY fiddle while Rome burned? And they give an answer. 

Mary and Charlotte recommend some further reading

The ancient sources are collected and analysed in detail here: https://dcc.dickinson.edu/tacitus-annals/introduction/annals-outline/annals-38-41-outline

Nero has always attracted a LOT of academic interest. 

E. Champlin, Nero (Harvard UP, pb, 2005) is an accessible biography (rather favourable to Nero)

For a focus on the fire itself, and its wider context, see: A. Barrett, Rome is Burning: Nero and the Fire that Ended a Dynasty (Princeton UP, pb, 2020) 

The history of modern cartoons of political leaders fiddling while Rome burned is explored by Ginna Closs here: https://eidolon.pub/x-fiddled-while-y-burned-80abf13e7c08?gi=5d659c5e2688

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Can it really have taken seven episodes of Instant Classics to get to everyone’s favourite Roman meme: the toga party? Mary and Charlotte grasp the thistle - or rather the sinus (fold at the front of a toga) - and ask what exactly is a toga? Who wore them and when? And how do you make one? 

In this fact-filled episode, we discover that - despite the antics of students around the world today - a toga wasn’t a bed-sheet turned into a sort of cheap tunic for getting blind drunk in, but an elaborate, woollen garment more like a cloak or robe that signified power. We find out how many kilometres of woollen thread were necessary to make a toga, where the word ‘candidate’ (as in political candidate) comes from and which Roman emperor wore platform shoes to make himself look taller. 

As they go deeper into the folds of the toga, Mary and Charlotte reveal how wearing one was about much more than looking smart but got to the very essence of what it meant to be Roman. 

And… in case you’re wondering… one of our hosts has been to a toga party. But can you guess whether it’s Mary or Charlotte? 

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Mary and Charlotte recommend some further reading

Roman dress has been a bit of a boom area of study recently.

Mary Harlow explains many of the practical aspects (including a fun video showing how to actually put one on) here: https://romanleicester.com/2020/06/30/dress-to-impress/

There is good, accessible stuff on the rights and wrongs of toga-wearing here: https://pressbooks.bccampus.ca/unromantest/chapter/the-roman-man-and-the-toga/

More specialised: 

Camilla Ebert, Sidsel Frisch, Mary Harlow, Eva Andersson Strand and Lena Bjerregaard (eds), Traditional Textile Craft: An Intangible Cultural Heritage? (Centre for Textile Research, University of Copenhagen, 2016)

Judith Lynn Sebasta and Larissa Bonfante (eds), The World of Roman Costume (Wisconsin UP, pb, 1994) 

Jonathan Edmondson and Alison Keith (eds), Roman Dress and the Fabrics of Roman Culture (University of Toronto Press, 2008) 

If you want to follow up some ancient writers: 

the phrase ‘the race that wears the toga’ is from Virgil, Aeneid 1, 282;  Augustus’ rules on wearing togas in the forum are mentioned at Suetonius, Augustus 40; Augustus keeping a handy toga at home at Suetonius, Augustus 73; Claudius’ rules in the court case at Suetonius, Claudius 15. There is a full translation of Tertullian’s (baffling) On the Pallium online here: https://www.tertullian.org/articles/hunink_de_pallio.htm

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Who was the mythical Cassandra and why have pop stars started singing about her? Mary and Charlotte turn sleuth and track the elusive Trojan princess through the pages of ancient texts - from Homer’s Iliad to Virgil’s Aeneid. 

Today, Cassandra is most famous as a prophetess who could predict the future, but was cursed to never be believed. As a result, Troy burned and Agamemnon and Cassandra herself were murdered. Generally, that disbelieving was done by men. No wonder people talk of Greta Thunberg as a modern day Cassandra, or that Taylor Swift and Florence Welch have positioned her as a pin-up girl for misunderstood (female) celebrities. 

But, with the greatest respect to Taylor and Florence, Mary and Charlotte think Cassandra is rather more interesting than that. From her warnings about the Trojan Horse right through to her very nasty end at the gates of Mycenae, Cassandra’s story tells us about the limitations of human communication and language more generally. That, not just because she said ‘I told you so’, is why she stays with us, meaning different things at different times. 

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Mary and Charlotte recommend some further reading

We focus on Cassandra’s role in Aeschylus’ play Agamemnon in the moments leading up to her death (easily available in translation in eg Penguin Classics or Oxford World’s Classics series).

Euripides’ Trojan Women (likewise easily available in translation) takes the women who appear at the end of the Iliad – Hecuba, Helen, Andromache and Cassandra – and asks: “What happened to these women after Troy fell?”

Lesya Ukrainka’s 1908 dramatic poem Cassandra, translated by Nina Murray (Harvard Library of Ukrainian Literature, 2024), a classic of Ukrainian literature now available in English, brilliantly puts Cassandra at the centre of her own story. A philosophically rich and very moving text.

Emily Hauser, Mythica (Doubleday, 2025; Penelope’s Bones in the USA) explores the figure of Cassandra from “real” early Greek women prophets to Ukrainka’s version.

The rape of Cassandra at the end of the Trojan War was a “favourite” subject for Greek artists. Try: https://www.britishmuseum.org/collection/object/G_1824-0501-35

Or https://www.britishmuseum.org/collection/object/G_1873-0820-366 Or (from the walls of Pompeii) https://upload.wikimedia.org/wikipedia/commons/thumb/b/b4/Ajax_drags_Cassandra_from_Palladium.jpg/960px-Ajax_drags_Cassandra_from_Palladium.jpg

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We all know what Rome became - largest empire of the ancient world, public bathing, gladiators, aqueducts, excellent roads and all that - but how did it begin? Who founded it? When? And why? Mary and Charlotte sift through the various myths that give some insight to these questions. 

Peel back the layers of history and Rome’s origins are lost in the bog on which it was built. Archaeology offers us evidence of Bronze Age huts, burial practice and trade with neighbouring (and far-flung) lands, but leaves many of the big questions unanswered.

This is a problem not only for classicists, but the countless men who apparently think of the Roman Empire several times a day. The Romans themselves struggled with their murky history. Even for them, the question of why they had risen to such extraordinary power was puzzling. The thought of humble origins sat uneasily with the grandeur and pomp of the imperial capital. So they did what many other cultures do and made up stories that explained their path to greatness. 

If you’ve heard of outcast babies Romulus and Remus being suckled by a wolf, that’s just the icing on the cake. Accounts of the Romulus myth vary wildly. In some versions, he eventually ascends to heaven as a god. In others, he is hacked to death by his disgruntled subjects. 

Other myths point elsewhere. The “Roman race” in Italy was founded by a Trojan exile called Aeneas, although he didn’t actually found the city of Rome itself. Maybe, that was a Greek called Evander, long before Romulus. 

It’s easy to dismiss these stories, but Mary and Charlotte argue that they tell us a great deal about how the Romans understood themselves and their city (whether there is some grain of literal truth in them, who knows?). Most of all they point to the way that, at some deep level, they considered themselves to be an immigrant culture - outcasts, exiles and opportunists - searching for a better life.  

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Mary and Charlotte’s recommended reads:

There are many ancient accounts of the origins of Rome. Best known is Book 1 of Livy’s History of Rome which tells the story from Romulus to the last of the seven early kings (translations in Penguin Classics or Oxford World Classics, as The Early History of Rome and The Rise of Rome). 

For Aeneas, try Virgil Aeneid Books 2 and 8. Book 2 takes us to Aeneas’ flight from Troy. Book 8 pictures Evander, who is then living there, showing Aeneas around the future site of Rome). 

The beginning of Mary’s SPQR, written for non specialists, busts a few myths about the origins of the city. The Italian archaeologist Andrea Carandini takes a completely different approach. Try his (short) Rome: Day One.

Interesting, but rather more specialist, books are: Catharine Edwards, Writing Rome (she is very good on the “Hut of Romulus” which supposedly was authentically preserved in Rome for hundreds of years); T. P. Wiseman, Remus (which has an off-beat line about the role of Remus in Roman history, but gives an eye-opening account of all the very different Roman traditions about the world and twins).

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The Parthenon is one of the most celebrated and recognisable buildings in the world, but what did it mean to the Ancient Greeks? What role did it play in Greek society? And what did it look like in its heyday? Together, Mary and Charlotte decode the Parthenon. 

By happy coincidence, Mary is not just co-host of Instant Classics, but author of Charlotte’s favourite book on the subject: The Parthenon (Profile/Harvard University Press, 2002).

In this episode, Mary and Charlotte pick their way through the stones of Parthenon, beginning with its construction in the middle of the 5th century BCE. The building work only took fifteen years (significantly faster than medieval cathedrals), but demanded a huge amount of labour, both enslaved and free. 

Today, the Parthenon looks austere, pale and hardly decorated. A simple monument from a simpler age, perhaps. But what we see bears little relation to what the Greeks saw - and the building, its function and decoration retain many mysteries. For instance… 

It was built as a temple to the city’s patron goddess Athena, but who was Athena and what exactly went on in a ‘temple’? 

We know that it was painted and covered in sculptures - some of which survive - but whether the painting was subtle or gaudy is hard to say, while the significance of some of the sculptures continues to elude us – some of it was hardly even visible from the ground. 

Inside, there were two rooms: one housed a giant, golden statue of Athena; the other was a treasury filled with riches. But where did all this loot come from and how was it guarded?  

Finally, if you are lucky enough to visit, what is the best time of day to go and – is it really worth it – or are you better off going to the beach? 

Find out the answer - or possible answers - to these questions in Decoding the Parthenon. 

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Mary and Charlotte’s recommended reads:

Sorry to repeat the recommendation for Mary’s book, The Parthenon. But there’s more.

You can find Pausanias’ second-century CE description of the temple in his Description of Greece I, 24, 5 ff (online here: https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0160:book=1:chapter=24)

And various criticisms of the project are noted (again in the second century CE) by Plutarch in his Life of Pericles chap. 31 (online here: https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A2008.01.0055%3Achapter%3D31)

Even introductions to Greek religion for general readers can get pretty technical. There is a reasonably accessible discussion of the idea of the temple, in Simon Price, Religions of the Ancient Greeks (Cambridge, 1999).

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