Derived from the ancient Greek anarkhos, the word anarchy itself literally translates to ‘without ruler’ (the prefix an- meaning ‘without’ and arkhos ‘leader’ or ‘ruler’). Its use can be traced back to ancient literary giants such as Homer’s Iliad and Herodotus’ Histories, typically used to denote a faction’s lack of a leader or in description of a temporary lack of an archon in contemporary Athens.
Anarchy also features in Greek tragedy; Aeschylus employs the word in Seven Against Thebes when Antigone states she is ‘not ashamed to act in anarchist opposition to the rulers of the city’ as she refuses to abide by the decree to leave Polyneices’ body unburied. Some years later Sophocles maintains in his epilogue that there is ‘no evil worse than anarchy’. As well as simple etymology, the myth of Antigone is one of the earliest works to explore the conflict between state-sanctioned laws and personal autonomy, a central pillar in anarchist thought.
Another instance is Zeno’s Republic, written in apparent opposition to that of Plato and his belief in a sole 'philosopher king', and this work is especially prominent in anarchism's relationship with ancient history. Though the work only survives in fragments and paraphrasing by the likes of Plutarch, it is understood that Zeno outlined his idea of an ideal and equal society based on Stoic principles, rejecting the omnipotence of the state and its intervention, instead championing the moral and natural law of the individual.
Zeno seemed to oppose all forms of hierarchy, advocating for the abolition of temples, courtrooms, and currency, as well as identical dress for men and women - a radical idea in a society in which dress so greatly denotes status. The so-called father of anarchism Peter Kropotkin took great inspiration from Zeno, hailing him the ‘best exponent of anarchist philosophy’ and beginning his revered anarchist manifesto with a short biography of Zeno’s work.
Considering Zeno’s links to anarchist thought, it is perhaps unsurprising to learn that many anarchists look to Stoicism generally as an example of support for an anarchism in all but name. Epictetus is particularly idolised in anarchist circles, often praised for his urging men to defy tyrants in such a way to cast doubt on the necessity of government itself. Han Ryner, a prominent individualist anarchist writer, was particularly inspired by Epictetus and acclaims him an exemplar of anarchist liberation and ‘harmonic individualism’ in his Petit Manuel Individualiste.
It is equally important and fascinating to note that this admiration for the Stoics by a radical political group is not exclusive to anarchism; at the other end of the compass, far-right communities also take inspiration from their philosophy, as Donna Zuckerberg explores in Not All Dead White Men. Some anarchists are aware of this and dismiss Stoicism as a similar ideology to anarchism; one Reddit user writes how Stoics are 'too complacent' to be anarchists, recalling the instance of Epictetus allowing his leg to be broken by his Roman master to support this.
In the current political climate the ancient history of such ideologies seems insignificant, but the movement today continues to communicate with its ancient past - be it through online discussions, or that in recent years self-proclaimed Greek anarchists have taken to the streets of Athens and the acropolis to protest issues such as austerity, relations with Macedonia, and education reform.