>
> "Now that no one buys our votes, the public has long since cast off its
> cares; the people that once bestowed commands, consulships, legions and
> all else, now meddles no more and longs eagerly for just two things --
> bread and circuses." [Sat. 10.77-81]
>
> CGE
http://www.spectacle.org/496/dream.html
Jerome Carcopino notes in Daily Life in Ancient Rome that at the time of the Emperor Claudius, the Roman calendar contained 159 holidays, of which 93 were devoted to games given at public expense. In addition, there were games given on special occasions, and others paid for by private citizens; Carcopino concludes that "in the epoch we are studying Rome enjoyed at least one day of holiday for every working day." The games, he says:
formed a barrier for autocracy against revolution. In the city there were 150,000 complete idlers supported by the generosity of the public assistance, and perhaps an equal number of workers who from one year's end to the other had no occupation after the hour of noon and yet were deprived of the right to devote their spare time to politics. The shows occupied the time of these people, provided a safety valve for their passions, distorted their instincts and diverted their activity. A people that yawns is ripe for revolt. The Caesars saw to it that the Roman plebs suffered neither from hunger or ennui.
"Spectacles," said Fronto, "are necessary for the contentment of the masses." As everyone knows, the spectacles of the Roman circus were of extreme cruelty. Many involved armed gladiators fighting to the death; some involved armed men killing unarmed ones; in others, criminals or Christians were thrown to wild animals to be devoured. Carcopino says:
By the first century B.C., the populace had grown so greedy for these sights that candidates sought to win votes by inviting the people to witness spectacular scenes of carnage. In order to put an end to corrupt practices the Senate in 63 B.C. passed a law disqualifying for election any magistrate who had financed such shows for the two years preceding the voting.
Carcopino concludes that "The thousands of Romans who day after day, from morning until night, could take pleasure in this slaughter and not spare a tear for those whose sacrifice multiplied their stakes, were learning nothing but contempt for human life and dignity."
In his book Bread and Circuses, Patrick Brantlinger analyzes the idea of "bread and circuses" as a narcotic for the masses throughout history. Though he never mentions Richard Dawkin's theory of memetics, the book is the history of a meme, a collection of related ideas replicating through history. Brantlinger defines as "negative classicism" the idea that Rome was decadent and that our society is sliding downhill to a Roman-style decadence. "The shade of Rome," says Brantlinger, "looms up to suggest the fate of societies that fail to elevate their masses to something better than welfare checks and mass entertainments." -- Michael Pugliese, troll according to Carrol Cox, gee thanks!;-)