HKB
54 (return) [ See the inscription in Mascou’s History of the Ancient Germans, viii. 12. The words are positive and indiscreet: Getarum nationem in omne aevum domitam, &c.]
In these games of Honorius, the inhuman combats of gladiators 55 polluted, for the last time, the amphitheater of Rome. The first Christian emperor may claim the honor of the first edict which condemned the art and amusement of shedding human blood; 56 but this benevolent law expressed the wishes of the prince, without reforming an inveterate abuse, which degraded a civilized nation below the condition of savage cannibals. Several hundred, perhaps several thousand, victims were annually slaughtered in the great cities of the empire; and the month of December, more peculiarly devoted to the combats of gladiators, still exhibited to the eyes of the Roman people a grateful spectacle of blood and cruelty. Amidst the general joy of the victory of Pollentia, a Christian poet exhorted the emperor to extirpate, by his authority, the horrid custom which had so long resisted the voice of humanity and religion. 57 The pathetic representations of Prudentius were less effectual than the generous boldness of Telemachus, an Asiatic monk, whose death was more useful to mankind than his life. 58 The Romans were provoked by the interruption of their pleasures; and the rash monk, who had descended into the arena to separate the gladiators, was overwhelmed under a shower of stones. But the madness of the people soon subsided; they respected the memory of Telemachus, who had deserved the honors of martyrdom; and they submitted, without a murmur, to the laws of Honorius, which abolished forever the human sacrifices of the amphitheater. 5811 The citizens, who adhered to the manners of their ancestors, might perhaps insinuate that the last remains of a martial spirit were preserved in this school of fortitude, which accustomed the Romans to the sight of blood, and to the contempt of death; a vain and cruel prejudice, so nobly confuted by the valor of ancient Greece, and of modern Europe! 59
55 (return) [ On the curious, though horrid, subject of the gladiators, consult the two books of the Saturnalia of Lipsius, who, as an antiquarian, is inclined to excuse the practice of antiquity, (tom. iii. p. 483-545.)]
56 (return) [ Cod. Theodos. l. xv. tit. xii. leg. i. The Commentary of Godefroy affords large materials (tom. v. p. 396) for the history of gladiators.]
57 (return) [ See the peroration of Prudentius (in Symmach. l. ii. 1121-1131) who had doubtless read the eloquent invective of Lactantius, (Divin. Institut. l. vi. c. 20.) The Christian apologists have not spared these bloody games, which were introduced in the religious festivals of Paganism.]
58 (return) [ Theodoret, l. v. c. 26. I wish to believe the story of St. Telemachus. Yet no church has been dedicated, no altar has been erected, to the only monk who died a martyr in the cause of humanity.]
5811 (return) [ Muller, in his valuable Treatise, de Genio, moribus et luxu aevi Theodosiani, is disposed to question the effect produced by the heroic, or rather saintly, death of Telemachus. No prohibitory law of Honorius is to be found in the Theodosian Code, only the old and imperfect edict of Constantine. But Muller has produced no evidence or allusion to gladiatorial shows after this period. The combats with wild beasts certainly lasted till the fall of the Western empire; but the gladiatorial combats ceased either by common consent, or by Imperial edict.—M.]
59 (return) [ Crudele gladiatorum spectaculum et inhumanum nonnullis videri solet, et haud scio an ita sit, ut nunc fit. Cicero Tusculan. ii. 17. He faintly censures the abuse, and warmly defends the use, of these sports; oculis nulla poterat esse fortior contra dolorem et mortem disciplina. Seneca (epist. vii.) shows the feelings of a man.]