The gladiatorial contests and events that took place during the munera were central to the Roman way of life (Wiedemann 1). While initially worn by senatorial families of the Republic as part of a funeral, 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 hunting became a regular feature of the ludi organized by Roman magistrates (Edmondson 9). These events were a way to show how powerful the Roman state was and were a visual symbol of how Rome had control over the entire Mediterranean (Wiedemann 3). Part of this symbolism was the reliance on slaves and those of lower social status for these events. Most gladiators were slaves who were sent to a lanista as punishment, they defeated enemies and prisoners of war, and convicted criminals (Wiedemann 102). Very rarely did freeborn men choose to fight as a gladiator, as he had to give up his rights and status and voluntarily subject himself to various forms of punishment and training (Edmondson 24). However, while gladiators were seen as the lowest of the low, even by those of the lower class, senators sometimes practiced as gladiators (Wiedemann 28). In the imperial period, some members of the Roman elite willingly chose to fight as gladiators or beast hunters to showcase their virtus, performing mostly in private, but sometimes in the public arena. Even though the state attempted to create laws against freeborn and elite men competing in the arena, there were still several cases of freeborn and elite gladiators. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an 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 leads back to notions of virtue or courage. When Scipio returned to Carthage to hold funeral games for his father and uncle, Livy records that “All the service of the combatants was voluntary and free… To show an example of the natural courage of their people… Others were induced to give and accept challenges, out of a spirit of emulation and desire for victory” (Livy 28,21). During the funeral games organized by Scipio, men offered to compete to demonstrate their courage and desire for victory. This is also a reason why some Roman elites chose to become gladiators. Gladiators faced the possibility of death every time they entered the arena (Wiedemann 34). However, if a gladiator lost, but managed to show courage and skill during the battle, he would be spared, as he could 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). Roman soldiers required courage and skill in hand-to-hand combat (Wiedemann 36). These same traits were also found in gladiatorial combat, and were the only way a gladiator could display his virtus. The Roman elite were known to demonstrate their prowess in public shows to show the courage they had in military combat (Edmondson 25). This is one of the reasons why the elite participated in gladiatorial shows. They could have shown inpublic their military prowess. However, it is important to note that not all of the elite who performed or participated in gladiator fights were “professional” gladiators (Wiedemann 111). In fact, it was very common for the younger Roman elite to train with a lanista to learn how to fight before becoming a commander of the Roman army (Wiedemann 110). While virtus was typically the driving force behind why the Roman elite chose to become gladiators, it was not the only reason. Some Roman elites chose to pursue life in the arena out of a desire to gain a new identity (Wiedemann 111). The most prominent example of this is Emperor Commodus. In describing Commodus and his gladiatorial spectacles, Dio explains: “Now this “golden,” this “Hercules,” this “god”… As for the wild beasts, however, he slew many both in private and in public. Furthermore, he competed as a gladiator… As for the lion skin and the mace, they were brought before him on the road” (God 73, 16-17). Commodus, who had always had an admiration for gladiatorial spectacles and the hunting of wild beasts, desired to be like the god Hercules (Wiedemann 136). He had a lion's skin and a 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 a divine work on earth to obtain a place among the gods” (Wiedemann 110). Commodus' desire to gain a new identity as a god led to his participation in wild beast hunting and gladiatorial combat. For Roman elites, the concept of virtus and the desire to create a new self were the reasons they took part in the performances. However, not all of the elite performed inside the arena. As previously mentioned, gladiators were among those at the bottom of the social hierarchy in ancient Rome. Those who wished to compete as gladiators went against the status distinction upon which Roman society was based (Wiedemann 102). The final threat against class distinction would come 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 from training and competing within their own homes were “appropriate” for high-ranking Romans to know (Wiedemann 111). By practicing and competing privately, Roman elites avoided suffering from infamy; a moral loss of status (Edmondson 24). However, there are cases of Roman elite performing in the public arena. An example is when Emperor Nero forced the Roman elite to compete in the arena (Suetonius 12). In one of the gladiatorial games he organized, “He did not put anyone to death, not even criminals. However, he displayed as combatants four hundred Roman senators and six hundred Roman knights, some of whom were men of wealth and good repute. Those who fought wild beasts and served as assistants in the arena also came from the senatorial and equestrian orders” (Suetonius 12). While Nero forced his senators to compete in the arena, not all of the Roman elite who appeared as gladiators had to be forced. Commodus was known to compete in both public and private matters (Dio 72.10). Dio explains that “Commodus dedicated much of his life to comfort, to horses and to fighting wild beasts and men. Indeed, in addition to everything he did in private, he often killed in public a great number of men and beasts" (God 72,10). Commodus had such a desire to compete as a gladiator that he willingly performed in public. While it is.