The notion of “fake news” is generally considered to be a feature of the modern world. Yet, while the proliferation of false narratives and the digital means to both invent and spread them at high speed is indeed a modern problem, the issue of fake news is not in itself entirely new.
I have recently been ploughing my way through the four new Latin set texts listed by OCR for GCSE examination in 2026 and 2027. One of the prescriptions included two prose texts, one a letter by Pliny the Younger and another an extract from Attic Nights by Aullus Gellius. Both stories involve wild animals and I was vaguely familiar with both of them, indeed the one by Aullus Gellius is quite remarkably famous. Pliny claims that his story about dolphins is “true, but very similar to fiction” — the modern saying “stranger than fiction” would perhaps express the sentiment he is going for. He claims that the source of his story is unquestionably reliable and there is good reason to believe that the source is Pliny the Elder, who was the younger Pliny’s uncle and in many ways a father to the younger Pliny. Pliny the Elder tells a very similar story in his own work, so it seems plausible that the passionate academic and naturalist was indeed the source of this story. A shame, because the story is clearly hugely exaggerated.
The tale reports that a city in the province of North Africa had a large estuary, which the locals used for fishing, sailing and swimming. One day, some boys in the lake were joined by a dolphin, who engaged with them and played. So far, so plausible: dolphins are indeed famously intelligent and sociable and there are many documented modern accounts of dolphins playing with humans in the water. The truth of the story is stretched somewhat when the dolphin takes a boy on his back and carries him out to sea, but even this I could just about accept. What I cannot accept is that eventually the dolphin becomes so enamoured with the boy that he regularly hauls himself out of the water to spend time with him on land, returning to the water only “when he gets too hot”. No, Pliny, that didn’t happen. Fake news.
The tale by Aullus Gellius is the one about Androcles and the lion, a famous story about a man who escapes the dreadful fate of being killed by wild beasts for the entertainment of the Roman crowd. When Androcles is approached by the lion, it turns out to be the very same lion that he had helped with an injury and befriended whilst fleeing cruel treatment by his master, again in the province of North Africa. The story was later adapted and turned into a Christian triumphalist tale, with various versions popping up and placing a different protagonist at the centre of the lion-taming. The whole story is beyond ludicrous, but Aullus Gellius claims that his source (who is named as Apion Plistonices, a Hellenised Egyptian and the author of a work on all things Egyptian) “saw the event as an eyewitness” in the city of Rome. The event he claims to have seen was the lion refusing to attack Androcles, which in fact was not uncommon in wild beast hunts. The animals were starved but terrified and their handlers had little to no idea how to look after them. Most of them died en route from Africa and those that did survive usually had to be goaded into attacking their victims. So, the notion of a lion not leaping enthusiastically on its prey is perhaps entirely plausible; however, the idea that it “gradually and calmly approached the man as if recognising him, then moved his tail in the manner and way of dogs showing affection” does not sound in any way plausible to me.
There is no doubt that authors in the ancient world struggled with a significant amount of ignorance, thus they were vulnerable to fake news just as much as we are. Ironically, their vulnerability to fake news and propaganda was perhaps caused by the exact opposite problem to the one that we face: in the ancient world, news spread incredibly slowly and came largely through word of mouth. Was it easier for an emperor to maintain an aura of mystique when nobody saw him, except perhaps as an etching on a coin? Certainly, we have evidence that emperor worship was more common in the distant provinces, places where the reality of the man would never be seen.
Obviously, it was not just the way that news was proliferated in the ancient world that was the problem, it was their relative ignorance when it came to matters of science. While philosophy, studied and practised rigorously by many academics in the ancient world, was the mother of science and Aristotle is rightly hailed as the father of the scientific method, he and other philosophers had little past knowledge to build upon in the field of biology. While the ancient thinkers made quite remarkable observations in the fields of what we would now call mathematics and astronomy, they really were a right bunch of dullards when it came to biology, I’m afraid. I would strongly advise you not to take any of their health advice, particularly when it comes to female biology!
One of the most depressing things about the ancient philosophers is how tightly constrained they were by their own cultural blindness. For me, it is a sobering lesson that even the most brilliant minds in the history of time have been deadened by their cultural milieu. Take someone like Aristotle: I would argue that his intellect is one of the greatest that man has ever seen. His fascination with everything, his breadth of knowledge and interests, his capacity for learning, his ability to understand that morality is complex and nuanced (something really not grasped by any of his philosophical predecessors) and his tentative forays into what we would call the scientific method, all of these things and more make him a genuine phenomenon. Yet this man argued doggedly that some people are “natural slaves” and wrote a whole treatise on what a jolly good idea slavery was. Slavery in the ancient world wasn’t really questioned by any of the great thinkers. Some, particularly the Stoics, argued against the cruel and unusual treatment of slaves, but none really made the case that slavery in and of itself was an aberration of morality. This, more than anything, should prove to us that people are always at the mercy of the time in which they are born: however great their intellect, it remains very difficult for them to leap outside of the assumptions that they have been presented with as the cultural norm.
One of the many reasons for studying the ancient world is to be able to view a whole society through a dispassionate lens. It is much easier, for example, to talk about the concept of slavery when you are talking about something that happened in a society that existed 2000 years ago, whose ills do not feel like your responsibility on any level. It is much safer than discussing the much more recent transatlantic slave trade, for example, indeed I know plenty of modern historians who do not consider it to be an appropriate topic for younger students: it is, quite simply, too raw. Further than this, what few people seem capable of grasping is that the ancient world should give us cause to reflect on our own ignorance. If some of the greatest minds that have existed since the dawn of time could get some things so spectacularly wrong, then what concepts are we failing to grasp? What will our successors be horrified by in the future? What will they laugh at? How will we seem uninformed? What are our inevitable blind spots? What, indeed, are we lying about?
