Sewers and Octopodes

In these difficult times, I’ve found there are worse ways to maintain spirits than trying to remember fun moments in the classroom over the past term. It’s disarming to think that teachers could by now have had their last lessons in person with the pupils they’ve taught during the current academic year. Well, below, I’ve tried to record a fun portion of one of my lessons, in which discussion ranged widely – across food and drink, sea creatures, grain supply and Roman sanitation.

My year 7 class and I had been talking briefly about Roman food and drink, and about the grain-heavy diets that many ordinary Romans had. The class had recently learned about garum – Roman fish sauce – and about the Roman fondness for wine, olive oil and various other foods and tipples. We’d had a little help along the way from an amusing episode of the series, ‘What the Romans did for us’, by Adam Hart-Davis.

Images illustrating the preparation of garum (Roman fish sauce), which seems often to have been added to desserts!

‘But what about delicacies?’ someone asked. Good question – so we started a discussion about the sorts of meats and seafoods that ancient Romans might (more occasionally) have eaten.

‘Octopus?’ suggested one class member. Probably not for most people, most of the time, I answered! But I do have a question for you about the octopus. ‘What is its plural?’

‘Octopi!’ This was the answer most of the group felt pretty confident with – especially since they’ve done a good job of learning their 2nd declension Latin noun endings (which have a -us ending in the nominative singular and an -i ending in the nominative plural). But a small smattering of class members tentatively suggested ‘octopuses’: octopi wasn’t the only pick.

An octopus – aka polypus – on a Roman mosaic

Well, I asked, what if neither of those options is strictly accurate? Accurate, that is, if we remember that ‘octopus’ is an ancient word. Confused looks.

Good, I said: this can be a little topic for you to do some research on later: is there an additional possible plural of ‘octopus’ – and what might it be, and why?

The answer, jubilantly reported by some of the pupils in their next lesson, is that because of the Greek (not Latin) roots of octopus, the plural might best be given as octopodes.

They’d done well. Octopus does indeed have Greek roots – but, so it appears, the word doesn’t actually have an ancient provenance. Greeks certainly knew about the cephalopods we call octopus, but the name they used for this animal was polypous (i.e. many footed creature). It was this word that Romans borrowed to give the Latin word polypus…and this is the word they used to designate the creatures we know as octopus(es).

It was only much later – in the 16th century. according to our best information – that the word octopus itself starts to appear for the first time, and it appears then in the English language. A nice discussion of this development is available here.

A depiction of a Roman grain transporter ship being loaded

From our rather inconclusive discussion of the octopus (how should you talk about more than one of them?) we turned to start talking about a separate topic relating to Roman diet: the Roman grain supply. This was crucial for Rome’s development and stature as a city during the high period of its empire. In order to feed the vast majority of the city’s inhabitants, emperors would import huge quantities of grain, all the way across the Mediterranean, from North Africa, for ordinary people to eat. It was given out as a hand-out.

Some of the class were shocked by this revelation. ‘Free food. Really?!’ Not exactly free, of course, but to the Roman plebs, it must have felt like it. This in turn set off a conversation about how modern governments don’t really do this sort of thing – and maybe it would be helpful if they did?

I asked the class to reflect on another key area of Roman urban life that they might find surprising: hygiene. Walking into the city of Rome in the 1st or 2nd century AD, I asked, what – perhaps more than anything else – might have imposed itself on your senses. One pupil saw immediately where I was going with this question: ‘the smell’, she said.

I remember reading a passage somewhere in one of Keith Hopkins’ books where he really insists on this point. The smell on the streets of the ancient city would have been ghastly, overpowering, horrific. City dwellers in the developed world today have no point of easy comparison.

But this, I told the class, brings us to another topic you may wish to do some research about: the Roman sanitation and sewage system (particularly the Cloaca Maxima). Despite the toxic stench of their city, the Romans possessed a remarkably advanced sanitation system, featuring underground tunnels and drainage. Without this, the city would surely have smelt a whole lot worse.

A modern view of the interior of the ancient Roman sanitation system, the Cloaca Maxima

I’ve noticed over the course of my time as a teacher that pupils in the 21st century classroom tend to assume that the story of historical development has been a pretty linear one of relentless progress: a sort of whiggish optimism, in other words, is pretty widespread. The history of Roman sanitation, of aqueducts and the provision of running water to urban centres, and of the Roman genius for engineering more generally, is a nice counterpoint here.

In these areas, Romans produced technologies that were not (in Europe, at least) to be matched for many centuries (over a milennium, in fact). With the demise of the Roman empire, some of the technology went out of use altogether, without being replaced by anything superior. Far from it. I’m sure my pupils now have a sense of this, even if they’re not exactly clear (as I myself am not) which word to choose if they want to talk about more than one octopus.

St Augustine on ancient Troy

Last week was Classics week at school (pictures on the departmental twitter feed here). It was an opportunity to put on a range of events – talks, trips, a quiz, a baking competition etc. – with the aim of building a sense of what the study of the ancient world is and can be about, and why it’s exciting. The theme for the week (proposed by one of my colleagues in the Classics department) was the Trojan War.

This made sense as it’s a theme that dovetails neatly with the special exhibition currently showing at the British Museum on just this topic. And the theme worked well: we were very happy to welcome Dr Simon Pulleyn from UCL to talk to us about some aspects of the depiction of Helen in Homer’s Iliad, as well as about some of the linguistic questions which arise through study of the poem. Over the course of the week, and as with the British Museum exhibits, there was a chance to range widely – looking not just at the poetry of Homer, but at the way the Trojan war has been thought about and understood more broadly through time and space.

I myself started the week with a Monday morning assembly touching on a few of the contexts in which the Iliad has had an important impact. These formed the basis of 3 further talks I gave over the course of the week (possible overkill, I concede, but I couldn’t help myself…).

I looked first at the reception of Homer’s gods in ancient Greece, where the description of his poem as ‘Bible of the Greeks’ is not wholly misleading; at the use made of Homer by the Roman poet Virgil, particularly in connection with his depiction of the emperor Augustus in the Aeneid; at the use of the Iliad in the context of psychological therapy for Vietnam war veterans, as outlined in the brilliant book Achilles in Vietnam, by Jonathan Shay; and at some of the recent retellings of Homer from female perspectives, in books like Margaret Attwood’s Penelopiad and Pat Barker’s Silence of the Girls. There is in fact an ancient pedigree for this last sort of writing: we see it most clearly on display in Euripides’ fifth century BC play, The Trojan Women.

By the end of the week, like everyone else, I was ready for a rest. But I’ve been waiting to find a chance to write up a few thoughts about the subject matter of my final talk of the week: this concerned the way St Augustine, in his magnum opus The City of God, writes about the Trojan war, just a few years after the sack of Rome by Visigothic invaders, in the early 5th century AD.

Antonio Rodriguez (1636-91), St Augustine

Augustine wrote at a time when stories of Troy, as presented (in particular) by Homer and Virgil, were coming to be viewed in a new and different light. The Christianisation of the Roman west was by now well underway (it had been more than a century since the accession of the emperor Constantine), and Christian thinkers had for decades now been aiming to recalibrate popular understandings of the shape and significance of Roman – and cosmic – history. Writing the Trojan war out of history (and out of Roman religion) – or at least writing it off –  was part of this process.

For first century BC Roman writers like Virgil and the historian Livy, stories of the Trojan war could occupy a proud place of precedence in their tellings of the origins of Roman history. But this way of situating and explaining the development of Roman history, and indeed world history (in relation to the Homeric tales of Troy) was something that made a good deal less sense for writers inspired by Christianity.

Christian writers tended to see the history of Rome, and indeed the history of the cosmos, in an altogether different light. They wanted to tell historical stories that followed a trajectory featuring not Achilles, Aeneas, Romulus and Remus, but instead tales of the Bible – of Noah, Abraham, Isaac and King David.

Christian history writing, as the great historian of historiography Arnaldo Momigliano emphasises, is profoundly influenced in its most fundamental conceptions by Jewish history writing. The foremost influence over the early Christian historiographical tradition, in fact, was the first century AD Jewish historian Josephus.


Augustine himself was not a historian. But in his City of God – a work of theology – he presents passages of prolonged reflection and argument about historical topics. And, like Christian historians, Augustine is fundamentally uninterested in sustaining older linear narratives of Roman history. He is interested rather in vindicating and championing new, Christian ways of seeing and understanding the past.

His treatment of the Trojan war – to which he turns his attention in book 3 – is a case in point. For Augustine, Homeric accounts of the war at Troy do not count as credible historical records. He is particularly unimpressed by Homer’s Trojan gods, most notably Apollo and Poseidon. Poseidon, he notes, was simultaneously credited with building up the city walls of Troy, and – then – with joining the Greek assault on the city.

Poseidon punishes Trojan bad faith (the bad faith in question being the failure of Laomedon, Priam’s father, to pay the sea god for his help in constructing the original city walls of Troy, as outlined at Il. 21.441f.). Meanwhile, Augustine wonders wryly whether it’s more dangerous to believe in such a god or to let him down. He also wonders why – if Troy’s gods are indeed Rome’s gods, as Roman tradition had maintained – a Trojan act of bad faith was punishable in this way, while the perjurious acts of unscrupulous Roman senators apparently were not.

Augustine mocks the idea that the Homeric gods could have had any serious issue with the adultery of Paris (when he took Helen, Menelaus’ wife). The gods themselves were serial adulterers, he notes. He also dismisses the idea that the leading men of the Roman imperial period could reliably trace their ancestries back to Troy, and indeed to the gods themselves (‘Caesar’, he notes, was ‘convinced that Venus was his ancestress’).

Here he takes issue with the subtle perspective of the first century BC Roman encyclopaedist Varro, who supplies Augustine with much of his raw material in the City of God. In Varro’s eyes, a prominent Roman who constructed his identity with reference to divine Trojan ancestors was making a positive move. It was positive, he thought, because it might make him more energetic in action, more bold in undertaking noble deeds, and more secure within himself. The dangers of hubris, apparently, did not loom large in Varro’s view of things!


But, back to Augustine, whose major query about the Homeric (and Roman) gods was this: why should these gods have been so incapable of protecting Troy, yet so capable of protecting Rome (at least, that is, during its years of imperial greatness)? And what was missing from Troy that Rome had come to possess, so that the gods might favour one city, but not the other? Here, in Augustine’s view, was a key and unanswerable question – and it is a question whose unanswerability (he thought) ought really to undermine in its very foundations the traditional, and rather naive, Roman religious worldview.

Augustine has a final point about Troy. He notes that the Roman general Fimbria, in the early 1st century BC, brutally razed a rebuilt latter-day Troy, completely destroying the city and ordering the slaughter of all its inhabitants. But wait: was this not the city that had given the Romans their gods? Why, then, should a Roman general destroy a city whose gods (which were also his own) ought to have been protecting it? The flawed logic of Roman theology is, for Augustine, exposed here all too clearly.

download (1)
A depiction of Gaius Flavius Fimbria, whose exploits are first recorded by Livy

In Augustine, the tragic fate of ancient Troy, and the stories told by Homer, are not subjected to thoroughgoing scrutiny – historical, literary, archaeological – in the ways characteristic of modern scholarship. Augustine’s exploration is motivated rather by a desire to dislodge a theological perspective whose weakness he feels confident in identifying. He does not accept that ‘the gods’ acted as protectors either of Troy or of Rome in its imperial heyday.

Even in his doubts, however, Augustine remains very much a theologian: he does not wish to suggest that no god can act as the protector and champion of a people through history. Indeed, his contention is that the rise of Rome, and the city’s greatness, are things that have in fact happened under the oversight of the Christian God, rather than the gods of Troy. Given the recent sacking of Rome, this might seem (and might have seemed also in the 5th century) a quite remarkable point of view for a Christian theologian to advance.

Featured image (top) is Destruction, from Thomas Cole’s series, The Course of Empire.

Just another day on the Via Sacra

You’re ambling along one of the main thoroughfares of ancient Rome, minding your own business, with not a lot on your mind. It’s a route you know well and, despite being a pretty important figure round these parts, you’re blending fairly well into your surroundings: no one is really noticing you.

Though of course someone does. Oh dear. A pest, a bore, a social climber, a wannabe literary type strides up. He peppers you with conversation, having grabbed your hand with a note of urgency, and he insists on addressing you with an uncomfortably over-familiar greeting: ‘Dahhhhhling’. The campness of the greeting doesn’t offend but the presumption does.

So what can you do here? Naturally, you must do your best to deflect him: you suggest (not perfectly) politely that you really must be getting on now, that you’re due on the other side of town, that you need to see someone who’s not very well and whom he definitely doesn’t know. Your implication is that there won’t be a welcome for him at the end of it if he follows you on your journey.

The truth is that this bore, this try-hard, this nobody wants you not for your conversation, but for your contacts. He doesn’t seem to care sincerely for your everyday affairs, nor for your welfare more generally… still less does he show any sign of caring to praise or discuss your poetic genius! Hmmph.

Let’s be clear, then: it’s influence, introductions, and a route upward he’s after. And you represent a nice networking opportunity. Which is to say you’re a cog in a machine here: not a figure of veneration, nor – frankly – any kind of inspiration.

This might just be an example of the cost of your literary celebrity: dealing with people who care about your connections, not your talent. Well, sort of. In a way – and let’s admit this very quietly – this whole interaction is in fact a nice reminder that you matter. That you know important people and that important people care about your work.

But shhhh. Back to what an ordeal this whole thing is. That feels safe and modest. And yes, it’s awkward being you, right now, in this situation. But then again: you’re good at doing awkward. It is, in fact, one of your talents (if you do say so yourself!).

Now, before you rejoin the conversation, consider this: doesn’t this pest remind you of someone? Well, ummm yes. Because of course there was a time not too long ago when you yourself weren’t exactly flavour of the month among the Roman cognoscenti. Could this be the reason, then, why you’re not quite able to summon the brusqueness his impudent outpourings deserve? Why you’re (just about) prepared to indulge him where others would have given him a brisk dismissal?

See, this is why you’re good at awkwardness: you like finding yourself in your adversaries.

And so there you have it, maybe. Now: allow yourself to be peppered! And don’t pretend there’s nothing of creative interest here for you. Because, actually, this might just be the scene of a poem for a talented poet like you. A walk down the Via Sacra with this character might well titillate your regular readers, if skilfully done. And if you go to print, then future pests will have a way to know what you’re really thinking!


Looking back on 3 weeks of reading Horace’s Satire 1.9 with my sixth form classes, I thought it might be fun to try to give a sense of the scene we’ve been looking at together. Above was my hasty attempt to do just this. In it, I wanted to try to capture something of the delicate sensibility and subjective awareness I think we encounter in the poem, but also to bring to light a few further ideas and issues that may simmer beneath the surface of the poem in a way Horace himself does not.

While we’ve been looking at the satire together, I’ve been trying to put my finger on the full range of experiences that pupils (and teachers) might hope to have when reading it.

A big focus when looking at the poem has been on its stylistic and literary features: the way words and phrases are used and manipulated, the way the writer creates effects. There is a subtle genius to the way Horace presents his account of the encounter with the literary pest that is made manifest through close study of his Latin.

One feature of the poem I’ve tried to emphasise is that it’s useful to think in terms of 3 voices being in play in the poem: the voice of the narrator (Horace) when he’s speaking with the pest, the voice of the pest himself, and then the voice of the narrator when he’s not speaking with the pest (that is, when he’s relaying to the reader his inner thoughts about their encounter).

I stressed the interest of thinking about these different voices, about how Horace plays them off against each other – but also about how we get a very interesting (and uncannily contemporary-feeling) sense of the narrator’s subjective consciousness as a result of this style of writing.

On this latter point, it strikes me that the poem calls to mind something of what it’s like dealing with everyday interactions for us, still today. For it shows an example of a context in which we might say one thing and think another, and it gives an example of how and why a person might be led to do this.

Its central theme, maybe, is the subtlety and complexity that can be at stake when dealing with everyday human interactions of the kind we might find tricky or awkward, as we try to negotiate them. Rather than trying neatly to dissolve (or resolve) any of this trickiness, Horace just takes us into one such situation, and shares an account of dealing with it (or not dealing with it). It’s an invitation, perhaps, to reflection.

And so maybe, then, I should have asked pupils to think in terms of 4 voices being important for their reading of the poem: the fourth being their own. Because there is an implicit invitation from Horace to join him in the poem, to try to wrestle with the situation involving the pest, with him. I suppose this post has been my attempt to take part (just a little) in this very process, and to give an expression to my own ‘fourth voice’.

Favourite Reads of 2019 (2)

(Continued from previous)

5 Josephine Kamm, How Different from Us: a Biography of Miss Buss and Miss Beale


A fascinating read about the lives of two Victorian educators, Frances Mary Buss and Dorothea Beale. I discuss some of the highlights of the book in another post here.

4 Martha Nussbaum, Cultivating Humanity


Another book about which I’ve written already (here): Nussbaum, as the title of the book intimates, wants to redirect the focus of education in the humanities back onto the cultivation of humanity itself (and she does so with reference to some of the key arguments in ancient philosophy). The book was written in the 90s but its arguments felt relevant – perhaps even urgent – at a time when the intellectual tenor and human sensitivity of our public discourse isn’t exactly the best it could be.

3 Isobel Hurst, Victorian Women Writers and the Classics: the Feminine of Homer


This is a bit of a cheat – as, so far, I’ve only read the first 2 chapters. However, it’s already given me some clear glimpses of a whole area of history and research re: the classical world (19th century women’s reception) that I’ve not thought much about before. It’s also beautifully written.

2 Martial, Epigrams 


I hadn’t previously appreciated just how racy, funny and exuberant Martial’s epigrams are. My (inaccurate) memory of studying a selection of them many years ago was that they offered little more than a pretty unremarkable window into everyday Roman social reality. That selection must have omitted a lot of good stuff – and what sort of ‘social reality’ is it that we get in Martial, anyway? I’m looking forward to reading some of the Epigrams with students over the course of the upcoming term.

1 Giorgio Bassani, The Garden of the Finzi-Continis


Another beautifully written book (which I blogged about earlier this year here). I’d first tried to read this novel a couple of years ago, but couldn’t get into it then. This year, however, it stood out as the novel that (for various reasons) it made sense to read to my mother at her bedside during her final illness. She enjoyed it immensely – as did I, and its story (and the memory of reading it) will always hold a profound meaning for me.

Favourite reads of 2019 (1)

As it’s the end of the year, a number of people have started to list their favourite reads of the past 12 months. I thought I’d do the same – mainly because I’ve read some great books this year – though with the caveat that none of these books was actually published in 2019… I will have to do better at staying up to date by this time next year.
10. Christopher Stray, Living Word: WHD Rouse and the Crisis of the Classics in Edwardian England
A fascinating portrayal of the life and career of an Edwardian classicist and headmaster (of the Perse school, Cambridge), it’s a quick read. For me, there was also the interesting connection that Rouse, who pioneered the Direct Method of teaching Latin, worked earlier in his career at Bedford school (where I worked myself until this past term).
9. Russell Jacoby, The Last intellectuals: American culture in the age of academe
For anyone interested in academic life and campus culture changes (and disputes… I want to avoid the word ‘wars’…) in recent decades, this should prove a thought-provoking read. Jacoby’s is a sane, interesting voice in a debate where all too often the only arguments in town are either from the reactionary corner or the extreme left.
8. Keith Thomas, In Pursuit of Civility: Manners & civilisation in early modern England
I’ve tried one of Keith Thomas’ books – Religion and the Decline of Magic – before, but couldn’t get into it. This was a different story altogether. It’s a fascinating glimpse into the moral world of everyday social interactions and ideas of civility (and politeness) in 18th century England. Thomas was made a member of the Order of the Companions of Honour in this year’s new year’s honours list.
7. Horace, Satires 1 (w commentary by Emily Gowers)
I first read Horace as a teenager and it’s been great spending some time with him again in recent months. In the Satires, I like his social commentary and his complex literary persona, but also his humanity. Emily Gowers’ commentary is brilliant and added hugely to my understanding of the text.
6. Noel Annan, The Dons: Mentors, Eccentrics, Geniuses
Another book about the history of university education – and one perhaps worth reading for its clipped, rhythmical prose alone. There are plenty of entertaining anecdotes revealing the eccentric behaviour of dons over the past two centuries. My favourite anecdotes concerned the Victorian scientist William Buckland and his son (who, as a child, collected exotic animals in his college rooms). On one occasion, the dean of the college is reported to have admonished him: ‘Mr Buckland, I hear you keep a bear in college; well, either you or the bear must go’.

Gadamer and the Greeks

Moving house means moving possessions and, amidst the upheaval this has involved, I’ve found a few spare moments to reacquaint myself with some possessions I haven’t paid much attention to in a while. Tucked away in a bag of books, I discovered the other day a hardback I once received as a gift, way back around 20 years ago, which I’ve barely looked at since.

The book is a series of interviews with the philosopher Hans-Georg Gadamer, a thinker whose ideas struck a chord with me when I first read about them as a teenager. I found in Gadamer’s ideas an attractive alternative to the deconstructionist philosophy of the philosopher Jacques Derrida, whose writings – which I didn’t warm to – were very much in vogue at the time (and still are, to some extent). I particularly liked Gadamer’s concept of the ‘fusion of horizons’ (described briefly here), which represented a more optimistic alternative to Derrida’s radical hermeneutical pessimism.

But this book – Gadamer in Conversation – I remembered as something of a disappointment: for the teenage me, Gadamer was really too impenetrable a thinker, and his reflections on his career frankly didn’t hold all that much meaning for me. So the book was filed away and left pretty much unopened – until now.


I think it’s fair to say I’m in a better position to enjoy Gadamer’s conversations today than I used to be. And, on opening the book, I immediately noticed a chapter – ‘The Greeks, our Teachers’ – which caught my attention. The chapter takes the form of an interview between Gadamer and the classicist Glenn Most – and in it, Gadamer makes a number of interesting arguments and comments about the nature and influence of ancient Greek philosophical thought, some of which caught my eye. What follows now is my attempt to do them justice.

Although Gadamer is known chiefly for his book, Truth and Method, he mentions that his training was in ancient Greek philosophy (and in Greek and Latin): he wrote his PhD thesis on Plato and his early publications were all on subjects in ancient Greek philosophy. For Gadamer, ancient Greek philosophical practice can be favourably compared, in some respects, with the practice of modern philosophers.

The cardinal emphasis placed by many Greek philosophers on writing protreptikoi (works designed to encourage people to follow a particular school of philosophy), and of intervening in the life of the state, are things he approves. The contrast between these Greek practices and certain dominant tendencies in the present, where philosophy – particularly analytic philosophy – has become very professionalised and encapsulated, and relates only to itself, is described by Gadamer as a ‘real danger’. The danger here, presumably, is of a move toward an increasingly solipsistic philosophy which stands further and further aloof from what might be labelled ‘public reason’.

A striking phrase Gadamer uses when he appraises the way the Greeks did philosophy is this: ‘discovering contradictions is a good weapon for a lazy reason [Vernunft]’. This is a point that appeals to me for several reasons.

As a teenager, I used to love to test out the strengths and weaknesses of arguments and to (try to) rip into what I considered silly claims. Of course it is important to be able to dismiss silly claims with good reasons – but, at the same time, I remember feeling that I’d made a real step forward when I encountered a (university) teacher who wanted to force me to make (only) constructive arguments in my writing, and to minimise my inclination to spend time on paper exploding others’ not particularly silly claims (this could almost always be done, I came to see, either implicitly, or gently in footnotes). So Gadamer’s words chime on that front.

They also chime because, just as Gadamer doesn’t have ‘a very high opinion of the denials of the unity of reason that have become stylish in this age of narrowed rational perspectives’, neither do I. What Gadamer describes as a style of thinking that sees ‘everything as embroiled in contradictions’ is a style of thinking that is a pretty normal feature of the postmodern modes of thought that are observable in some quarters in contemporary western societies: for Gadamer, this is a style of thinking ‘that does not see far enough beyond its own contradictions’.

And when some fellow philosophers show signs of a commitment to this sort of view, Gadamer avers, they depart from the example of the ancient Greek philosophers, for whom the unity of reason was never in doubt. Of course they may do this self-consciously: they may even locate ‘what is ‘modern’ precisely in being doubtful about the unity of reason’ (in Most’s words). This sort of position really takes off with Nietzsche – and it flies in the face, Gadamer thinks, of ‘the rich cultural heritage’ (not only that which stems from the Greek philosophers!) we have – and could do a better job of enjoying.

In spite of the fragmentation of academic research into different subdivisions and specialisms which is characteristic of contemporary intellectual life, Gadamer nonetheless maintains that ‘our whole image of the world, and also the turn to mathematics [in modernity], rests on the [ancient] Greek view of a numerically harmonious world’. And in spite of modern science’s instrumental use of mathematics, Gadamer argues, ‘research today still remains oriented to the Greek visions of a simplicity, unity and beauty’ in the world, ‘a world ordered and regulated in itself’.

Gadamer’s claim here is that, in spite of the fragmented nature of contemporary academic study and, for that matter, in spite of the presence of the Nietzscheans, the Greek tradition that links together natural science, ethics and aesthetics, and insists that a unity of reason is possible among them, in a sense persists. Moreover, although academic disciplines may indeed be increasingly subdivided and fragmented, Gadamer notes that we nevertheless face a situation in which ‘the modern world is gradually coming together into a functional unity through science and technology’. The move toward functional unity, I myself suspect, may yet prove fatal for even the stubbornest exponents of what might be labelled postmodern Nietzscheanism.

So what role will the study of Greek philosophy have in shaping world culture in the future? In all likelihood, a very significant role, Gadamer thinks, because he knows of ‘no substitute for the immediate conceptual power of Greek as a spoken language’. There is a polemical edge to this comment – ‘all modern languages of international exchange are becoming bland’, he adds. But, really, what Gadamer wants to argue is that, through coming to know the ancient Greek language and ancient Greek convictions about the unity of reason, points of solidarity may be created and discovered among future people.

This is a nice idea, but Gadamer is certainly not naively expecting a sort of Greek renaissance. He expects that there may also be things in the traditions of ancient India or China that will rival the Greek tradition, and that discovering these things will be good for (our understanding of) the ancient Greek sources – and perhaps good for ‘us’ too.

On Leaving

I began my journey in teaching soon after leaving school, working initially in my old primary school providing some classroom assistance, before going off to teach at a farm school on a gap year in South Africa. These initial experiences were enormously uplifting ones. So much of what I found out about teaching then continues to be central to my enjoyment of the job today… the chance to combine learning and fun in the classroom; the satisfaction of managing to convey things to pupils that they might find tricky; the feeling of somehow being able to bring a subject alive, of helping others come to see things in new ways; and the chance to watch children grow in confidence and develop toward adulthood before your very eyes. All these things are not just enjoyable: they are privileges of a job I love.

For the past 10 terms I’ve been enjoying doing these things at Bedford school. It is a special environment in which to work, and a place in which life beyond the classroom really matters: out on the sports field, in musical or artistic activities, extra-curricular clubs and societies, in the theatre, and in the chapel. The food and scenery are great too.

I had a clear sense when I was a teenager that I didn’t want a job that involved seeing the same 4 walls of an office every day. I briefly considered joining the marines, and would have loved to have tried professional football (but wasn’t good enough). I also liked the idea of life as an academic or in the church, but ended up feeling neither was for me for various reasons. Teaching was also in my mind.

In teaching, and certainly in teaching at Bedford, life is never dull: there are opportunities to get involved in multiple pursuits at school every day and there is always something new to try, something interesting to experience. That is something I’ve valued immensely and it informs my sense that it’s really important to show pupils that living something like a rounded existence – with interests in different areas of endeavour – is important (and possible!).

A happy moment: winning the staff general knowledge quiz!

I will miss the school, my colleagues and pupils. I have some great memories from my time there – of coaching teams, of assemblies and lessons, of breakthroughs in the classroom, and of lots of laughter.

I will also look back on my time at the school with some sadness, because it was while I was working there that I lost my mother: I know that she was happy to see me happy at the school, and indeed the senior staff at the school were wonderful in making it possible for me to spend time with her during her final illness. I will always be grateful for that.

So it’s a fond farewell to Bedford school and to Bedford the town, which has been our home for the past 3 and a half years. It’s been nice knowing you.