die. But by training the gladiators they spared the rest of the slaves family,
and forced him to fight for his life in front of the community he violated.
Moreover their legal and moral position in the community was one of complete
shame. When a gladiator was killed, his corpse was not permitted honorable to
be buried, unless it was claimed by his family or a friend. (9:91)
However there is ample proof of the admiration and indeed excitement
that the gladiators aroused. Gladiators became so ingrained in the Roman mind
and soul that they believed in superstitions that resulted from munera. It was
believed that the warm blood of a slaughtered gladiator would cure epilepsy.
When newly married women, parted their hair with a gladiators spear, it brought
good luck if this had belonged to a man mortally wounded in the arena. (8:276)
Gladiators were also seen highly upon by women, graffiti at the Pompeii
amphitheater reveal that members of the profession were loved with the
passionate infatuation which teenage females have for pop singers today.
Although gladiators lived relatively short lives it was possible to win
liberation and retire on receipt of the symbolical wooden sword (rudis). It was
also noted that some ex-gladiators moved upwards into respectable smart circles
of local bourgeoisie’s (9:96)
Opposition and Abolition
It was probably assumed that the munera would go on forever, and that
nothing would stop their growth. With the rise of Christianity a religious
presence lingered about such contests once again. The Roman ruling classes
began to view these contest with a favorable eye. The excuse of encouragement
to warlike toughness continued to be put forward until the eve of the Middle
Ages, although it started to become lame and inhumane. Another purpose present
in the minds of Rome’s rulers was the desire that potentially unruly and
dangerous city population should be amused and kept quiet. They should be given
entertainment that they wanted, no matter how disgusting if might be.
The games gradually lost its original intentions and connections to the
earlier funeral games. Once defenseless human beings are thrown to wild
animals, the original purpose is lost, the purpose now is blood-thirsty
spectators viewing inhumane, unjust executions. (2:87) The new religion however
ended them for good. With the rise of emperor Constantine and Christianity came
the fall of the gladiatorial spectacles. In AD 326, Constantine abolished
gladiators’ games altogether. He also stated that all criminals who would have
in the past have been enrolled for the games must in the future be condemned to
forced labor in the mines instead. By the end of the fourth century,
gladiatorial shows had disappeared from the Eastern Empire. (2:87)
Bibliography
1. Cowell, F. Everyday Life in Ancient Rome. London: B.T Batsford Ltd., 1961.
2. Dining, M. A History of Physical Education: Ancient Rome. Toronto: Captus
Press, 1987.
3. Grant, M. The World of Rome. London: Trinity Press, 1960.
4. Hopkins, K Murderous Games. History Today v33 16-22 1983.
5. Harris, H. Sport in Greece and Rome. New York: Cornell University Press,
1972.
6. Hopkins, K. Death and Renewal. New York: Cambridge University Press. 1983.
7. Jory, E Gladiators in the Theatre. Classical Quarterly v36 537-9 1986.
8. Koestler, A. The Gladiators. New York: Macmillan, 1947.
9. Scullard, H. Festival and Ceremonies of the Roman Empire. New York: Cornell
University Press. 1981
10. Whyte-Mellville, G. A Tale of Rome and Judea The Gladiators. New York:
Longmans Green, 1989.
11. Mattingly, H. Roman Imperial Civilization. London: Edward Arnold
publication. 1959
12. Weirdmann, T. Emperors and Gladiators. London: Routledge Press, 1992
13. Yonah, M Illustrated Enclylopedia of the Classical World. New York: Harper
and Roe Pub, 1975.
14. Wilkonson, L. The Roman Experience, Anchor Press, 1975.
15. Compton’s Interactive Encyclopedia, Softkey Multimedia, 1996.