If you were to go back in time to 15 February in Ancient Rome, you might see marauding packs of naked men surging through the streets. If you were particularly unlucky one of them might whip you with a piece of goat skin. This was the Roman festival of Lupercalia. In this episode, Mary and Charlotte ask: what on earth was all this about? What did Lupercalia mean to the Romans? And what was the real purpose of any festival to the Romans? 

Despite its mind-boggling oddness, Lupercalia is better documented than many other Roman festivals. This is partly because the Romans themselves didn’t know really what it was about. Lupercalia was something that seemed to have always been celebrated, but opinions varied - then as now - as to what it meant. The wolfiness of lupercalia, and the suggestion the ritual began in the cave where Romulus and Remus were believed to have been suckled, implies it may have been a way for the Romans to connect with their murky origins - an example of the city performing its own past. But even this is contested. 

One thing is clear: despite the date, Lupercalia had nothing to do with modern Valentine’s Day - unless, of course, your idea of romance is running naked through the streets flailing a piece of animal skin…

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Mary and Charlotte recommend some further reading:

The Lupercalia is one of Roman religious festivals discussed in Mary’s book, with John North and Simon Price, Religions of Rome (Cambridge UP pb, 1998) volume 2 (with translation of the main ancient texts, including a section of Pope Gelasius’ pamphlet).

Mary also discusses how to understand Roman festivals more widely in her chapter in C. Ando (ed.), Roman Religion, Edinburgh Readings in the Ancient World  (Edinburgh UP, pb, 2003).

Shakespeare’s Lupercalia is in his Julius Caesar Act 1, scene 2

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Greece gave way to Rome and the Roman Empire too declined, but Helen of Troy survived. Forever young and relevant, she has been reimagined by generation after generation. In the last episode of this mini-series, Mary and Charlotte look at Helen’s enduring appeal in the modern age. 

They show how she appeared in the poetry of medieval bards, inspired playwright Christopher Marlowe to create one of the most famous lines in English literature (the face that launched a thousand ships) - and how Shakespeare, not wanting to be outdone by Marlowe, said her face launched ‘over’ a thousand ships. 

Mary describes some of her favourite 19th century paintings of Helen - and discusses the problem of how you paint a face that, by definition, is more beautiful than the face of any artist model. Charlotte talks about how that problem continues in cinema (with a side anecdote about asking Brad Pitt the wrong question at the launch of the film Troy). 

Finally, Charlotte and Mary compare some of their favourite Helens in modern literature, including Margaret Atwood’s Penelopiad (2005), Pat Barker’s The Silence of the Girls (2018) and Natalia Haynes’ A Thousand Ships (2019)

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Paintings referred to: 

G Moreau, Helen at the Scaean Gates

https://commons.wikimedia.org/wiki/File:Helene_a_la_porte_scee_-_gustave_moreau_-_2.jpg

F. A Sandys, Helen of Troy

https://www.liverpoolmuseums.org.uk/artifact/helen-of-troy

(The original magazine illustration from which the painting is excerpted:

https://collections.vam.ac.uk/item/O783702/illustration-to-helen-and-cassandra-print-sandys-frederick/ )

E de Morgan, Helen of Troy:

https://www.demorgan.org.uk/collection/helen-of-troy/

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What happened to Helen after the Trojan War? Mary and Charlotte pick up the trail of mythology’s most famous femme fatale as she makes the long journey home from Troy. The big question at the end of the previous episode was whether her husband Menelaus would kill her as revenge for betraying him with Paris. 

Needless to say, her charms win out and, after a long stop in Egypt, where she acquires some amazing accessories, they return home to Sparta. Just in time for Telemachus, son of Odysseus, to arrive and ask them if he knows where his father is?

The Helen of The Odyssey Book 4 takes us by surprise. She and Menelaus have settled into a rather humdrum domestic companionship. And it raises the question: was all that fighting and bloodshed worth it? For this? 

Just as fascinating as Homer’s surprise depiction is a theory embedded in Greek texts that Helen never actually went to Troy, but sat out the whole affair in relative safety in Egypt. The Helen people saw on the ramparts of Troy was simply an eidolon - an image. 

Mary and Charlotte show how the true nature of Helen - villain, victim or double agent? - provided an endless source of debate, and opportunities for creative flights of fancy, in the ancient world. Finally, they look at a few of the different accounts of her final years. 

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Mary and Charlotte recommend some further reading:

In addition to the reading recommended for the earlier episodes:

The whole tradition of the phantom of Helen is discussed in detail by Norman Austin in Helen of Troy and her Shameless Phantom (Cornell UP, 2018)

Helen and Menelaus in Sparta feature in Book 4 of the Odyssey (with a detailed recent discussion by J Burgess in The Oxford Critical Guide to Homer’s Odyssey, ed Christensen (Oxford UP, pb, 2025))

Herodotus’ account is at his Histories 2, 112 ff

Euripides’ play Helen is available online here https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0100 though it is a rather old-fashioned translation (be warned!)  and there is a full performance (by students) on YouTube here: https://www.youtube.com/watch?v=-MVyAZbRaK0

Emily Wilson translated Euripides’ Helen as part of a recommended (if you want to go for it) fat selection of Greek plays in recent translation: The Greek Plays: Sixteen Plays by Aeschylus, Sophocles, and Euripides (Modern Library Classics, pbck, 2017) edited by Mary Lefkowitz and James Romm

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Christopher Nolan’s adaptation of The Odyssey is set to be the blockbuster event of the summer. With the first trailers now coming online, Mary and Charlotte take a look to get a sense if the hype is worth it. 

Have your say at…

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When Paris, a Trojan prince, abducted Helen of Sparta, the Greeks came in hot pursuit and besieged Troy for ten years. But what was Helen’s role in all this? Was she really kidnapped, or did she elope? And whose side was she really on during the ensuing war? Mary and Charlotte turn to a variety of ancient texts to explore these questions. 

In Homer’s The Iliad - the longest and greatest account of the war - Helen isn’t even one of the main characters. She watches Paris and Menelaus fight a duel in her name, draws the admiration of old men, and spends some sexy time with Paris. In The Odyssey, we find out about her role in the final episode of the war - the Trojan Horse. Here she appears more of a double agent: secretly communicating with Odysseus, but also tormenting his soldiers.  

In Virgil’s Aeneid, she is a hate figure and a focus of murderous fantasies for the hero Aeneas. Finally, Mary and Charlotte look at The Trojan Women by Euripides, where Helen defends herself as a victim of the gods and her own beauty. Menelaus plans to slaughter her, but we know by the end of this play that is unlikely. What happens next is the focus of the next episode!

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Mary and Charlotte recommend some further reading:

The key sections of the Iliad that feature Helen are Book 3 (where she appears 4 times), Book 6, 342 ff and towards the very end of Book 24.

Helen herself and Menelaus tell her story of the war in Odyssey Book 4, esp. 220ff.

Aeneas’s outburst against Helen is in Virgil Aeneid Book 2,  567 ff. 

Key modern works on Helen and her role in myth and literature are:

Ruby Blondell, Helen of Troy: Beauty, Myth, Devastation (Oxford UP, pb, 2015)

Bettany Hughes, Helen of Troy: Goddess, Princess, Whore (Pimlico, pb, 2013)

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Sex goddess. Whore. Temptress. Adulteress. Victim. Helen of Troy has been called many things. In the run-up to Christopher Nolan’s adaptation of The Odyssey later this year, amidst swirling rumours about who is playing Helen, Mary and Charlotte look beyond the labels and ask: who was Helen really and what role does she play in myth? 

This isn’t an easy question to answer. Accounts of Helen’s character and life come from myriad sources - many of which contradict one another. In the first episode of our four-part series, Mary and Charlotte look at Helen’s early years. She was born of a rape, when Zeus, disguised as a swan, forced himself upon Leda, Queen of Sparta. The young Helen was married to Menelaus, brother of Agamemnon, and became queen of Sparta. The trouble began hundreds of miles away and the so-called Judgement of Paris. 

Paris was the son of King Priam of Troy. In a high-stakes wedding game (think opening scene of The Godfather), he was asked to choose which of the goddesses Hera, Athena and Aphrodite was most beautiful. Aphrodite bribed him by promising he could have the most beautiful mortal woman in the world, conveniently forgetting that Helen was already married. Paris went to Sparta to collect his prize. He waited for Menelaus to depart the scene, then took Helen to Troy. Whether she eloped or was abducted has been debated ever since. And so… the Trojan War.

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Mary and Charlotte recommend some further reading:

There are many ancient accounts of the Judgement of Paris and the events leading up to it. You can find the parody of Lucian here (it’s the last of his Dialogues of the Gods): https://www.theoi.com/Text/LucianDialoguesGods1.html

A more standard ancient account of Helen’s back story, her marriage and the judgement of Paris is given by Apollodorus (or Pseudo-Apollodorus!), writing during the Roman empire, see esp. 3. 10. 7 ff and Epitome 3: https://www.theoi.com/Text/Apollodorus3.html#10 and https://www.theoi.com/Text/ApollodorusE.html#3 

For modern discussions of Helen (relevant to this and our later episodes):

Ruby Blondell, Helen of Troy: Beauty, Myth, Devastation (Oxford UP, pb, 2015)

Bettany Hughes, Helen of Troy: Goddess, Princess, Whore (Pimlico, pb, 2013)

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We may think of Ancient Greek warfare as scantily dressed musclemen thrashing it out on the desert plain (and there may have been an element of that), but there was a whole other side of spy work too. Much of this was the result of its fraught relationship with the vast Persian empire to the east - a centuries long rivalry which makes the Cold War look like a hot skirmish.

Mary and Charlotte share some of the surviving stories of Ancient Greek espionage, including secret messages concealed in women’s earrings and even tattooed onto an enslaved person’s head. Most of these stories focus on writing and it’s a reminder that in the Ancient World, writing was as innovative and inherently suspicious as drones are to us today. Societies with advanced written culture had the technological upperhand on their rivals, so it’s little surprise that the surviving stories about spies reveal an anxiety about this new form of communication. 

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Mary and Charlotte recommend some further reading:

The story of Bellerophon is told in Book 6 of the Iliad (the “dangerous signs” line 165)

The stories of Gorgo can be found in Herodotus, Histories Book 5, 49 and Book 7, 239 (she is described as one of the first cryptanalysts by David Kahn in The Codebreakers (Scribners, 1996)). She is one of the women who features in Sarah B Pomeroy, Spartan Women (OUP, pb, 2002).

Herodotus Histories Book 5 (chaps 35 ff) describes the message tattooed into the slaves head.

Aeneas Tacticus: the relevant passage is at section 31.20

The revolutionary effects in general of early literacy (and different technologies of writing) are discussed by Walter Ong, Orality and Literacy (Routledge pb, new ed. 2012). For Greece, in particular, Oswyn Murray’s Early Greece (Fontana pb, 2nd ed, 2010) stresses the importance of the beginnings of writing. 

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Naomi Alderman is an author and games designer. Her books include Disobedience (adapted into a film starring Rachel Weisz), The Power (also an Amazon Prime series) and most recently The Future. She’s also an emerging classicist and reached out to Instant Classics after our episode on the toga came happily close to her MA thesis on the same subject. 

In this episode, Naomi sets the record straight about when and why women in Ancient Rome may have worn the toga, talks about her interest in the classical world and why studying it gives her solace. Finally, she asks the big question - which Mary and Charlotte answer too - if you could rescue one lost work of literature from the past, what would it be? 

This episode was recorded in a moment of immense jeopardy as Naomi waited to discover if she had passed her Classics MA or not. The next day we had our answer. Yes - and with distinction. Which is not surprising based on the evidence of her conversation in this episode. 

Content warning: this episode contains mildly explicit comments about sex in the ancient world.

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Mary and Charlotte recommend some further reading: all Naomi’s books, games, broadcasts and myriad other activities can be found on her website, naomialderman.com

The question of Roman women (and which Roman women) wearing the toga has been discussed in intricate detail for decades. Naomi’s dissertation clearly disposes of the idea that adulteresses were forced to wear it. But if you want a flavour of the arguments, one of the clearest discussions, yes clearest (!), try Thomas A J McGinn,  Prostitution, Sexuality and the Law in Ancient Rome (OUP pb, 1998), esp chap 5.

Mary chose the autobiography of Nero’s mother, Agrippina, as her favourite “lost work” of the ancient world. There is more on this in A. A. Barrett’s Agrippina, Mother of Nero (Routledge pb, 1999).

Charlotte made a reference to a 19th century science fiction novel whose name she couldn’t remember – it was After London by Richard Jefferies

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Since Instant Classics launched, we’ve loved getting your questions and ideas for topics. So for our New Year’s Day episode, Mary and Charlotte respond to some of those which have tickled their curiosity too. 

Where did the Romans stash their cash? What was a trip to the doctor like for women? Why do some people still try to speak (rather than just read) Latin? Was there a Jewish community in Roman Britain? And are there any feminist role models in the pantheon of ancient gods? 

While it is easier to answer some of these questions than others, each gives an insight to an area of the classical world we haven’t yet examined - and reminds us that however close we think we are to the ancient Romans or Greeks, huge parts of their lives and the way they thought about the world are lost to us. Just when we think we have a handle on them, they elude our grasp once again. 

Charlotte and Mary’s reading suggestions

Jean Andreau, Banking and Business in the Roman World (Cambridge UP, 1999) is a short guide to what Roman “bankers” got up to.

For valuables stored in the Temple of Castor, see Juvenal, Satires 14, 260ff 

The Mildenhall Treasure, now in the British Museum: 

For a translation of Soranus’ On Gynecology (the qualities of a midwife are discussed near the start of Book1)

Hippocrates’ words of wisdom on midwives

Hippocrates on the medical dangers of being a virgin

For a good online article of Roman midwives, with images of their tombstones: 

An article on learning to speak Latin via the Oxford Latinitas Project

For teaching Latin in the 1920s by the so-call “Direct Method”

Article on a possible Jewish tombstone in Roman Scotland (Warren, M., 2023, Invisibility, erasure, and a Jewish tombstone in Roman Britain. Journal for Ancient Judaism, 14 (1). pp. 1-20.) Plus – the tombstone in question with its decoration of palm fronds (or menorahs?)

Mary discusses kosher garum in her book Pompeii: The Life of a Roman Town (Profile, 2009)

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Every December, the Ancient Romans took part in a festival of feasting, drinking, gift-giving and awkward office parties. So far, so Christmas. But, in this episode, Mary and Charlotte ask what really went on during the Roman festival of Saturnalia and whether the comparisons to Christmas really hold? 

As is so often the case, we discover a people and culture similar to us in some ways, yet also completely alien. The records show that socks were sometimes Saturnalia presents – but, disturbingly, so too were enslaved people. Jokes about the boss were acceptable at Christmas parties, unless - as we discover in one macabre story - the boss happens to be the emperor Nero. 

The brutal side of Saturnalia becomes really apparent when you consider the differences between Santa and Saturn. One likes to spoil children, the other has a horrid habit of eating them. So if you do decide to celebrate Saturnalia, no laughing at the boss, and keep those chimneys blocked! 

Charlotte and Mary’s reading suggestions

The best guides to the Saturnalia are the ancient sources themselves.

Martial’s “gift tags” are Books 13 and 14 of his Epigrams (rather stilted translations here: https://www.ccel.org/ccel/pearse/morefathers/files/martial_epigrams_book13.htm and https://www.tertullian.org/fathers/martial_epigrams_book14.htm

The Saturnalia of Nero and Britannicus is described at Tacitus Annals 13, 15.

Macrobius’ Saturnalia  (c 400 CE) is a long, multi-book, learned discussion (set at a Saturnalian festival), which speculates on the origins of the festival among much else.

Mary discusses the chilling Roman practice of giving enslaved people as presents in her Emperor of Rome (Profile, pb, 2024)

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