Ancient History Assessment: Colosseum
Ancient History Assessment – Colosseum
Entertainment was as important in Ancient Roman times as it is in our familiar sense of today. Although Ancient Romans wouldn’t turn on their televisions or radios and listen to the results of last night’s game, they would go and see the fun, enjoyment or even the horror of the ghastly butcheries of the amphitheatre where a large variety of events would be put on display for any and all citizens of Rome. These events consisted of a diverse exhibit of battle re-enactments, gladiatorial tournaments, animal hunts, executions and other public spectacles such as dramas based on Classical Roman mythology and speeches. After its completion in 80AD, the Flavian Amphitheatre which was later renamed to the Colosseum …show more content…
attracted all levels of citizenship from the lower class Plebeians (women, children and the poor) who were seated at the back of the theatre to the Patrician elites (the wealthy, generally men) who were seated at the front. All up the theatre could accommodate about 50,000 spectators, making it the largest amphitheatre in the Roman Empire and adding to the already expanding entertainment industry of the time. This newly constructed arena in the heart of Rome would be used to influence the citizens in favour of the emperor and would impact on daily life and be the main conversational piece between citizens. However, among such enthusiasm for the Roman games, much criticism and censure arose describing the games as savage and cruel and a method for the aristocrats of Rome to gain political dominance over the people.
Whilst most plebeians relished in the barbaric and gruesome nature of the games, well-educated Patricians inscribe in great amounts of literature a much different perspective not swayed by the biases and influences of the imperial throne. Tertullian (160 – 225 AD) argues in one of his best known writings, De Spectaculis (On the Spectacles – p. 201AD) the unpleasant consequences and moral legitimacy of Christians who attend and enjoy the circuses or the amphitheatre. He disputes on page 267 (XII) that the Roman games are the workings of evil as he writes “What need, then, of dwelling on the place of horrors… it is the temple of all demons. There are as many unclean spirits gathered there as it can seat men”. In this statement he discusses the lack of need of this form of entertainment as the widely-held contemporary view of the games could be of offence to God as it is a misuse of the ‘tools’ he gave to man. Tertullian may have come to believe that the games at the Colosseum were the workings of the Devil as it became clear within his lifetime that people had come to prefer above all other entertainment the slaughter of men armed to kill or be killed for their amusement. This judgement was most likely persuaded by his Christian background and differing ideology to that of most people of Rome whose religious ideals were more polytheistic than that of monotheistic Christianity. Other scholars were just as critical as Tertullian in their publications about the arenas of Rome such as Saint Isidore of Seville (560 – 636 AD) who simply quotes “A ‘spectacle’ in my view is in general the name of a pleasure that corrupts not in itself, but through those things that are done there” (Etymologies; de bello et ludis XVIII.16.1 – p. 600AD). In this piece of writing Isidore succinctly explains how the spectators of the public spectacles are “corrupted” by the events that are occurring there and that the literal definition of ‘spectacle’ has been manipulated by that of the violent Roman games. Isidore perhaps believed that the games also dishonoured the will of God and that the emperor only supported them for political gains. Similar to Tertullian, Saint Isidore was heavily spiritual with his viewpoint of the tournaments and may have incorporated unintentional religious bias into the majority of his statements about the games.
Isidore was, nonetheless correct regarding his opinion on the games used as a political instrument as most if not the entirety of entertainment centres constructed in Rome were intended for more than just amusement. For example the Colosseum was commissioned for construction by Emperor Vespasian (9 – 79 AD) and his son Titus (39 – 81 AD), with the original intention of its role being much more than just for leisure and entertainment purposes as the Roman Arena was the most important political tool in the hands of an Emperor in view of the fact that it was the location where he encountered and controlled the people of Rome. However not only did the imperial throne benefit from the large array of entertainment throughout Rome, higher class Patricians and many privileged Plebeians also did but profited more economically instead. As discussed by Ammianus Marcellinus (320 – 390 AD) in his writings on the Circus Maximus he concisely but critically argues in hatred of the “Plebs” (Plebeians) that they exploit the games to produce wealth and centre their life around “pleasure in general” with ease. He quotes; “… devote their life to drink, gambling, brothels and pleasure in general. [They swear] that the country will go to the dogs if in some coming race the driver they fancy fails… most of them having passed a sleepless night distracted by their conflicting hopes about the result” (XXVIII.4). In his account, he disputes how the “Plebs” would kick up a fuss if their rider at the Circus Maximus they previously wagered wealth on failed to place first and would “waste” all their money on making their life relaxing. This negative view by Marcellinus of the Plebeians creating personal prosperity may have been persuaded by his military background. Ammianus served as a soldier in the army of Constantius II and spent many years generating hard-earned money for himself and his family. This history of intolerable hardship perhaps is what formed his distaste on the rich who did little or no exertion to develop their wealth. Nevertheless, this statement may be viewed as particularly biased as many of the higher class did work diligently for their own freedom and personal gains.
As well as the Emperor and Patrician elites, the lower class and underprivileged people of Rome also tremendously needed the games of the amphitheatres and circuses due to the fundamental necessity to eat. It is speculated that admission into the Colosseum and other events such as the Circus Maximus was free and all who attended received a free meal consisting of fresh bread, fruit and occasionally ale, with no charge as it was all paid for by the Emperor to help gain his popularity. The juxtaposition of these two exceptionally different classes displays the similar needs of survival even when daily life in comparison is contradictory. Juvenal (50-130 AD), a Roman poet illustrates the action of the giving of free food in events for political gains and entitles it “bread and circuses”. In one of his writings he quotes; “… the people have abdicated our duties; for the people who once upon a time handed out military command, high civil office, legions — everything, now restrains itself and anxiously hopes for just two things: bread and circuses” (Juvenal, Satire 10.77–81). Here Juvenal states and makes reference to the Roman practice of providing free wheat and fruit as well as expensive circus games and other types of entertainment in intent of securing political power. These poems as well as many other written sources from the time of Ancient Rome describe the similar procedure of Emperors essentially feeding the poor. This action of goodwill affected the daily life of countless Romans as many may have heavily depended on the wealth of the throne to feed them.
In conclusion, the entertainment practices of Rome affected the daily lives of every privileged level of citizenship throughout the Empire. Although many historians speculated against the appraisal of the barbaric styled games, much criticism was brought on by outside reasoning’s such as cultural and heritage backgrounds and inability to be unpredicted and open-minded. However, the games of the amphitheatre and circuses were not entirely of pleasant nature as many competitors in the sports at locations such as the Colosseum and Circus Maximus lost their life for the amusement of others. In saying this, the games hugely benefited the lower-class citizens economically and physically as it brought many less fortunate people out of poverty and starvation and also as well as assisted the higher class citizens more politically. This was seen by the general population as hugely satisfactory and was the excitement of the lives of many and a massive conversational piece between the people giving modern scholars helpful insight into the day to day lives of the people of Rome.
By Sean Holmden. 25th of August, 2014.
Word Count (not including quotes):
References:
Carcopino, J. (1941) – Translated by Lorimer, E. O. (1941). Daily Life in Ancient Rome. (Book). T.E. Page & Dr W.H.D. Rouse. (Ed.), (pp. 234-266). England, Middlesex: Cox and Wyman Ltd.
Plass, P. (1995). The Game of Death in Ancient Rome: Arena Sport and Political Suicide. (Book). R.D.D. Puma & B.H. Fowler. (Ed.), (pp. 15-29, 81-92). Wisconsin, Madison: The University of Wisconsin Press.
Simpson, J.
(1997). Ancient Rome. (Book). R. McDonald & A.B. Bingaman & C. Craig. (Ed.), (pp. 20-34). St Leonards, NSW, Australia: Allen & Unwin Pty Ltd.
British Broadcasting Corporation Worldwide Ltd (Producer). (2004). Colosseum: Rome’s Arena of Death. (DVD). Retrieved from: University of Canberra Library.
Gill, N.S. (2014). History of the Flavian Amphitheatre or Colosseum. (Online) Available: http://ancienthistory.about.com/od/colosseum/a/Colosseum.html
Last accessed: 17th of August, 2014.
Tertullianus, Q.S.F. (201). De Spectaculis. (Written Source). (pp. 267 (XII)).
Saint Isidore of Seville. (600). Etymologies: de bello et ludis. (Written Source).
(pp. 18 (XVIII.16.1).
Unknown Author (2006). The Roman Empire: In the First Century, Plebeians. (Online) Available from: http://www.pbs.org/empires/romans/empire/plebians.htmlLast accessed: 16th of August, 2014.
Cunningham, J.M. (2012). Bread and Circuses: The Hunger Games and Ancient Rome. (Online). Available from: http://www.britannica.com/blogs/2012/03/bread-circuses-the-hunger-games-ancient-rome/
Last accessed: 23rd of August 2014.
Kennon, J. (2012). The Dangerous Trap of Bread and Circuses. (Online). Available from: http://www.joshuakennon.com/the-dangerous-trap-of-bread-and-circuses/
Last accessed: 17th of August,
2014.
Entertainment was as important in Ancient Roman times as it is in our familiar sense of today. Although Ancient Romans wouldn’t turn on their televisions or radios and listen to the results of last night’s game, they would go and see the fun, enjoyment or even the horror of the ghastly butcheries of the amphitheatre where a large variety of events would be put on display for any and all citizens of Rome. These events consisted of a diverse exhibit of battle re-enactments, gladiatorial tournaments, animal hunts, executions and other public spectacles such as dramas based on Classical Roman mythology and speeches. After its completion in 80AD, the Flavian Amphitheatre which was later renamed to the Colosseum …show more content…
attracted all levels of citizenship from the lower class Plebeians (women, children and the poor) who were seated at the back of the theatre to the Patrician elites (the wealthy, generally men) who were seated at the front. All up the theatre could accommodate about 50,000 spectators, making it the largest amphitheatre in the Roman Empire and adding to the already expanding entertainment industry of the time. This newly constructed arena in the heart of Rome would be used to influence the citizens in favour of the emperor and would impact on daily life and be the main conversational piece between citizens. However, among such enthusiasm for the Roman games, much criticism and censure arose describing the games as savage and cruel and a method for the aristocrats of Rome to gain political dominance over the people.
Whilst most plebeians relished in the barbaric and gruesome nature of the games, well-educated Patricians inscribe in great amounts of literature a much different perspective not swayed by the biases and influences of the imperial throne. Tertullian (160 – 225 AD) argues in one of his best known writings, De Spectaculis (On the Spectacles – p. 201AD) the unpleasant consequences and moral legitimacy of Christians who attend and enjoy the circuses or the amphitheatre. He disputes on page 267 (XII) that the Roman games are the workings of evil as he writes “What need, then, of dwelling on the place of horrors… it is the temple of all demons. There are as many unclean spirits gathered there as it can seat men”. In this statement he discusses the lack of need of this form of entertainment as the widely-held contemporary view of the games could be of offence to God as it is a misuse of the ‘tools’ he gave to man. Tertullian may have come to believe that the games at the Colosseum were the workings of the Devil as it became clear within his lifetime that people had come to prefer above all other entertainment the slaughter of men armed to kill or be killed for their amusement. This judgement was most likely persuaded by his Christian background and differing ideology to that of most people of Rome whose religious ideals were more polytheistic than that of monotheistic Christianity. Other scholars were just as critical as Tertullian in their publications about the arenas of Rome such as Saint Isidore of Seville (560 – 636 AD) who simply quotes “A ‘spectacle’ in my view is in general the name of a pleasure that corrupts not in itself, but through those things that are done there” (Etymologies; de bello et ludis XVIII.16.1 – p. 600AD). In this piece of writing Isidore succinctly explains how the spectators of the public spectacles are “corrupted” by the events that are occurring there and that the literal definition of ‘spectacle’ has been manipulated by that of the violent Roman games. Isidore perhaps believed that the games also dishonoured the will of God and that the emperor only supported them for political gains. Similar to Tertullian, Saint Isidore was heavily spiritual with his viewpoint of the tournaments and may have incorporated unintentional religious bias into the majority of his statements about the games.
Isidore was, nonetheless correct regarding his opinion on the games used as a political instrument as most if not the entirety of entertainment centres constructed in Rome were intended for more than just amusement. For example the Colosseum was commissioned for construction by Emperor Vespasian (9 – 79 AD) and his son Titus (39 – 81 AD), with the original intention of its role being much more than just for leisure and entertainment purposes as the Roman Arena was the most important political tool in the hands of an Emperor in view of the fact that it was the location where he encountered and controlled the people of Rome. However not only did the imperial throne benefit from the large array of entertainment throughout Rome, higher class Patricians and many privileged Plebeians also did but profited more economically instead. As discussed by Ammianus Marcellinus (320 – 390 AD) in his writings on the Circus Maximus he concisely but critically argues in hatred of the “Plebs” (Plebeians) that they exploit the games to produce wealth and centre their life around “pleasure in general” with ease. He quotes; “… devote their life to drink, gambling, brothels and pleasure in general. [They swear] that the country will go to the dogs if in some coming race the driver they fancy fails… most of them having passed a sleepless night distracted by their conflicting hopes about the result” (XXVIII.4). In his account, he disputes how the “Plebs” would kick up a fuss if their rider at the Circus Maximus they previously wagered wealth on failed to place first and would “waste” all their money on making their life relaxing. This negative view by Marcellinus of the Plebeians creating personal prosperity may have been persuaded by his military background. Ammianus served as a soldier in the army of Constantius II and spent many years generating hard-earned money for himself and his family. This history of intolerable hardship perhaps is what formed his distaste on the rich who did little or no exertion to develop their wealth. Nevertheless, this statement may be viewed as particularly biased as many of the higher class did work diligently for their own freedom and personal gains.
As well as the Emperor and Patrician elites, the lower class and underprivileged people of Rome also tremendously needed the games of the amphitheatres and circuses due to the fundamental necessity to eat. It is speculated that admission into the Colosseum and other events such as the Circus Maximus was free and all who attended received a free meal consisting of fresh bread, fruit and occasionally ale, with no charge as it was all paid for by the Emperor to help gain his popularity. The juxtaposition of these two exceptionally different classes displays the similar needs of survival even when daily life in comparison is contradictory. Juvenal (50-130 AD), a Roman poet illustrates the action of the giving of free food in events for political gains and entitles it “bread and circuses”. In one of his writings he quotes; “… the people have abdicated our duties; for the people who once upon a time handed out military command, high civil office, legions — everything, now restrains itself and anxiously hopes for just two things: bread and circuses” (Juvenal, Satire 10.77–81). Here Juvenal states and makes reference to the Roman practice of providing free wheat and fruit as well as expensive circus games and other types of entertainment in intent of securing political power. These poems as well as many other written sources from the time of Ancient Rome describe the similar procedure of Emperors essentially feeding the poor. This action of goodwill affected the daily life of countless Romans as many may have heavily depended on the wealth of the throne to feed them.
In conclusion, the entertainment practices of Rome affected the daily lives of every privileged level of citizenship throughout the Empire. Although many historians speculated against the appraisal of the barbaric styled games, much criticism was brought on by outside reasoning’s such as cultural and heritage backgrounds and inability to be unpredicted and open-minded. However, the games of the amphitheatre and circuses were not entirely of pleasant nature as many competitors in the sports at locations such as the Colosseum and Circus Maximus lost their life for the amusement of others. In saying this, the games hugely benefited the lower-class citizens economically and physically as it brought many less fortunate people out of poverty and starvation and also as well as assisted the higher class citizens more politically. This was seen by the general population as hugely satisfactory and was the excitement of the lives of many and a massive conversational piece between the people giving modern scholars helpful insight into the day to day lives of the people of Rome.
By Sean Holmden. 25th of August, 2014.
Word Count (not including quotes):
References:
Carcopino, J. (1941) – Translated by Lorimer, E. O. (1941). Daily Life in Ancient Rome. (Book). T.E. Page & Dr W.H.D. Rouse. (Ed.), (pp. 234-266). England, Middlesex: Cox and Wyman Ltd.
Plass, P. (1995). The Game of Death in Ancient Rome: Arena Sport and Political Suicide. (Book). R.D.D. Puma & B.H. Fowler. (Ed.), (pp. 15-29, 81-92). Wisconsin, Madison: The University of Wisconsin Press.
Simpson, J.
(1997). Ancient Rome. (Book). R. McDonald & A.B. Bingaman & C. Craig. (Ed.), (pp. 20-34). St Leonards, NSW, Australia: Allen & Unwin Pty Ltd.
British Broadcasting Corporation Worldwide Ltd (Producer). (2004). Colosseum: Rome’s Arena of Death. (DVD). Retrieved from: University of Canberra Library.
Gill, N.S. (2014). History of the Flavian Amphitheatre or Colosseum. (Online) Available: http://ancienthistory.about.com/od/colosseum/a/Colosseum.html
Last accessed: 17th of August, 2014.
Tertullianus, Q.S.F. (201). De Spectaculis. (Written Source). (pp. 267 (XII)).
Saint Isidore of Seville. (600). Etymologies: de bello et ludis. (Written Source).
(pp. 18 (XVIII.16.1).
Unknown Author (2006). The Roman Empire: In the First Century, Plebeians. (Online) Available from: http://www.pbs.org/empires/romans/empire/plebians.htmlLast accessed: 16th of August, 2014.
Cunningham, J.M. (2012). Bread and Circuses: The Hunger Games and Ancient Rome. (Online). Available from: http://www.britannica.com/blogs/2012/03/bread-circuses-the-hunger-games-ancient-rome/
Last accessed: 23rd of August 2014.
Kennon, J. (2012). The Dangerous Trap of Bread and Circuses. (Online). Available from: http://www.joshuakennon.com/the-dangerous-trap-of-bread-and-circuses/
Last accessed: 17th of August,
2014.