The gladiatorial contests and events that took place during the munera were central to the Roman way of life (Wiedemann 1). While they were initially worn by the senatorial families of the Republic as part of funerals, Roman emperors later began using gladiator shows and wild beast hunts to celebrate military victories, the completion of construction of a major building in Rome or important dynastic events. events, and eventually gladiators and wild beast hunts became a regular feature of the ludi organized by Roman magistrates (Edmondson 9). These events were a way to show the power of the Roman state and were a visual symbol of how Rome controlled the entire Mediterranean (Wiedemann 3). Part of this symbolism was the use of slaves and those of the lowest social status for these events. The majority of gladiators were slaves sent to a lanista as punishment, defeated enemies and prisoners of war, as well as convicted criminals (Wiedemann 102). Very rarely did free-born men choose to fight as a gladiator, as they had to give up their rights and status and willingly submit to various forms of punishment and training (Edmondson 24). However, while gladiators were considered the lowest of the people, even by those of the lower classes, senators sometimes practiced as gladiators (Wiedemann 28). During the imperial era, some members of the Roman elite willingly chose to fight as gladiators or beast hunters in order to show off their virtus, performing mostly in private, but sometimes on the public stage. Even though the state attempted to create laws prohibiting freemen and elites from competing in the arena, there are still several cases of freeborn and elite gladiators. Say no to plagiarism. Get a Custom Essay on “Why Violent Video Games Should Not Be Banned”?Get the original essay There were several reasons why the Roman elite might have chosen to participate as gladiators or hunters of wild beasts. However, all reason refers to the notions of virtue or courage. When Scipio returned to Carthage to organize funeral games for his father and uncle, Livy relates that "all the service of the combatants was voluntary and gratuitous...To show an example of the natural courage of their people...Others were incited to give and accept. challenges, through a spirit of emulation and a desire for victory” (Livy 28, 21). During the funeral games organized by Scipio, men offered to compete to show their courage and their desire for victory. This is also the reason why some Roman elites chose to become gladiators. Gladiators risked death every time they entered the arena (Wiedemann 34). However, if a gladiator lost, but was able to demonstrate courage and skill during his fight, he would be spared, because he was able to demonstrate that he possessed virtus (Wiedemann 35). The concept of virtus was often attributed to military personnel (Wiedemann 36). Since Rome was a military culture, displaying virtus to the public was very important, especially to the Roman elite (Edmondson 25). Courage and skill in hand-to-hand combat were required of Roman soldiers (Wiedemann 36). These same traits were also found in gladiatorial combat and were the only way for a gladiator to show his virtus. The Roman elite were known for demonstrating their prowess in public spectacles to show their courage in battlemilitary (Edmondson 25). This is one of the reasons why the elite participate in gladiator shows. They could show off their military prowess in public. However, it is important to note that not all elites who exhibited or participated in gladiatorial combat were “professional” gladiators (Wiedemann 111). In fact, it was very common for the young Roman elite to train with a lanista to learn how to fight before becoming commander of the Roman army (Wiedemann 110). While virtus was usually the driving force behind the Roman elite's choice to become gladiators, it was not the only reason. Some Roman elites chose to continue their lives in the arena because of the desire to obtain a new identity (Wiedemann 111). The most striking example is that of the Emperor Commodus. In describing Commodus and his gladiatorial spectacles, Dion explains: “Now, this 'Golden,' this 'Hercules,' this 'god'... As for wild beasts, however, he killed many, both in private and in public. Moreover, he fought as a gladiator... As for the lion's skin and the club, in the street they were carried before him” (Dio 73, 16-17). Commodus, who had always had an admiration for gladiator shows and wild beast hunts, had a desire to be like the god Hercules (Wiedemann 136). He had the lion's skin and club to represent the god and even renamed the month of September "Hercules" (Lampridius 12.1). Wiedemann explains that, like Hercules, “Commodus wanted to perform divine work on earth in order to obtain a place among the gods” (Wiedemann 110). Commodus's desire to obtain a new identity as a god led him to participate in wild beast hunts and gladiator fights. For Roman elites, the concept of virtus and the desire to create a new self were the reasons they participated in performances. However, not all elites performed in the arena. As mentioned earlier, gladiators were among the people at the bottom of the social hierarchy in ancient Rome. Those who wished to compete as gladiators went against the status distinction on which Roman society was based (Wiedemann 102). The ultimate threat to class distinction lay when a Roman elite appeared in the arena as competitors, which is why many competed in the privacy of their own homes (Wiedemann 131). Many Roman elites used gladiatorial combat and training as a private pastime (Wiedemann 110). The skills they would learn through training and competition in their own homes were “appropriate” for high-status Romans (Wiedemann 111). By practicing and competing in private, Roman elites avoided suffering infamy; a moral loss of status (Edmondson 24). However, there are cases where the Roman elite performs in the public square. One example is when Emperor Nero forced the Roman elite to compete in the arena (Suetonius 12). During one of the gladiator games he organized: “He didn't put anyone to death, not even criminals. However, he presented as combatants four hundred senators and six hundred Roman knights, some of whom were men of wealth and good reputation. Even those who fought wild beasts and served as assistants in the arena came from the senatorial and equestrian orders” (Suetonius 12). While Nero forced his senators to compete in the arena, not all Roman elites who appeared as gladiators needed to be forced. Commodus was known to compete in the public and private realms (Dio 72.10). Dion explains that "Commode devoted the greater part of..