(Herodotus asking ‘What??’)
In the latest issue of the London Review of Books, David Runciman’s ‘Too Few to Mention’, a review of Nick Clegg’s How to Stop Brexit (and Make Britain Great Again), assesses the arguments for and against a second referendum and concludes that ‘the likeliest way to overturn the referendum result is to wait until one party or other has taken clear ownership of its consequences. For that to happen, Brexit has to happen too.’ He adds: ‘It is possible that at some point a second referendum will be appropriate, once a new status quo has been established, to see whether people would prefer an alternative. Until then, however, conventional electoral politics will have to decide our collective fate.’
If you regard the whole Brexit business as a nose-to-tail blunder of epochal proportions (and arguably a very twenty-first century right-wing coup), this makes grim but convincing reading. Of course, the offhand incompetence displayed on an almost daily basis by those charged with seeing the whole sorry process through is itself extraordinary and I know that a great many people have been reduced to a state of rigid boredom as it drags on. Others still retain enough energy for outrage or forceful questioning – but this is generally of a rhetorical kind, with no real expectation of satisfactory answers. It’s not a new phenomenon, that of people reacting and indeed voting according to criteria that exclude facts, reason, logic and the rest: everyone does it to a greater or lesser extent, I suspect, the relevant question being the degree to which we’re conscious of doing so. What does seem to be a fairly recent phenomenon is the general realisation—by analysts of the reasonable, the rational, the logical—that this is actually the case. Why did so many people vote for Donald Trump, for Brexit, for political extremists in Hungary, Germany, Denmark? Hmmm. ‘How anyone can still be voting Tory,’ the Librarian remarks, as we listen to the results of the English local elections, ‘is baffling.’ I acknowledge and share that bafflement. But here we are.
Still, looking back at the EU referendum, I am strongly reminded of Herodotus writing about the Persians: ‘If an important decision is to be made, they discuss the question when they are drunk, and the following day the master of the house where the discussion was held submits their decision for reconsideration when they are sober. If they still approve it, it is adopted; if not, it is abandoned. Conversely, any decision they make when they are sober, is reconsidered afterwards when they are drunk.’
Yes. I don’t think we advanced beyond the discussion-when-drunk stage. But I still don’t expect a second referendum.
 Herodotus, The Histories, translated by Aubrey de Sélincourt, revised by John Marincola (London: Penguin Books, 1996), 56. Cf. Tacitus, Germania, in Agricola and Germania, translated by S. A. Handford (London: Penguin Books, 2000), 120: ‘They debate when they are incapable of pretence but reserve their decision for a time when they cannot well make a mistake”