Rome's fascination with the spectacle of gladiatorial combat is well documented. Gladiatorial combat both intrigued and enthused the Roman populace. The games were open to Romans of all walks of life but were primarily attended by the socially ambitious classes. The games became a place for social interaction; moreover, the spectacles were most often presented by a member of the Roman elite and on occasion, the emperor himself, therefore the Games were the place to be. The contests were a means to demonstrate the power and dominance of Rome to the populace and to the world at large. The fact that gladiatorial combats were the centerpiece of Roman spectacle afforded individual gladiators the opportunity to achieve fame, notoriety and, in some cases, even wealth. On the sands of the arena, cheered by the Roman multitude, the gladiator exhibited many of the virtues and martial ethics that Rome held dear. And yet gladiators and those who trained them were socially dishonored and despised in the eyes of Rome. Legally they were considered on the same level as prostitutes, actors and even criminals, they were infames. Why was this the case? As the games popularity rose among the populace so too did the dangers inherent within. Gladiators symbolized both the embodiment and degradation of traditional Roman virtues showing honor and courage in the face of death; and yet, they represented an underlying threat which could, at any moment, ignite the fires of rebellion. .
One result of the rise in popularity of the spectacles during the Roman Republic was the encroachment of politics into the games. Those families that were vying for high political office within the Republic immediately saw the benefit of staging grand spectacles as a means of garnering high public opinion and votes. Dr. David Bomgardner points out, "In 63 BC Cicero introduced a bill to prevent prospective electoral candidates from exhibiting gladiatorial spectacles in the two years preceding their attempt to win election to office.
