By Donald G. Kyle

The second one version of Sport and Spectacle within the old World updates Donald G. Kyle’s award-winning creation to this subject, masking the traditional close to East as much as the past due Roman Empire.

• demanding situations conventional scholarship on activity and spectacle within the historical global and debunks claims that there have been no activities earlier than the traditional Greeks
• Explores the cultural alternate of Greek activity and Roman spectacle and the way each one tradition spoke back to the other’s entertainment
• encompasses a new bankruptcy on activity and spectacle throughout the overdue Roman Empire, together with Christian competition to pagan video games and the Roman response
• Covers issues together with violence, professionalism in game, classification, gender and eroticism, and the connection of spectacle to political constructions

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Additional resources for Sport and Spectacle in the Ancient World (2nd Edition) (Ancient Cultures)

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106. 1 1. Graeco-Roman Euergetism 27 Euergetism was, in principle a Graeco-Roman ideology rather than a Jewish one. In practice, however, the Jews of Palestine in the Second Temple period also lived within the Hellenistic world. In 1 Maccabees we Ànd evidence of similar decrees to those seen in Hellenistic cities being employed in Palestine, which were also accompanied by the awarding of honours (1 Macc. 26). 12 These tablets relate to the period of the high priesthood of Simon (142–141 BCE) listing his benefactions, which included providing the towns of Joppa and Gazara with ‘everything needful for their welfare’.

11. M. Fraser, Rhodian Funerary Monuments (Oxford: Oxford University Press, 1972), pp. 113-24. 12. Isaac, ‘A Donation for Herod’s Temple’. 13. 4. See M. Stern, Greek and Latin Authors on Jews and Judaism, II (Jerusalem, Israel Academy of Sciences and Humanities, 1980), pp. 111-12. 1 44 Remembered for Good the Temple was rebuilt as a result of a collective effort on the part of all the Jewish people. Clearly Josephus had used the account of Nicolaos of Damascus, the biographer of Herod, as a source for his Antiquities, and this could possibly account for the emphasis on Herod’s contribution.

This ‘city system’ spread over most of the eastern Mediterranean and the Near East during the Hellenistic period and later during the Roman period to the west. Therefore the city provided a reference point for social distinctions and became the ultimate focus of social life, for it was here everyday decisions of importance were taken. When a Roman or Greek spoke of his patria this always meant his city, not the Empire. There was no Roman bourgeoisie, only Pompeian, Athenian or Ephesian bourgeoisie.

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