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160 STEPHEN BRUNET
Juvenal was not alone is his view that the devotion shown by some
women to the physical training normally pursued by men was a symptom
that the proper sexual order of the world had been disturbed. Both
Seneca (Ep. 95.20-21) and Martial (7.67) connected the aggressive sexual
behavior of some women to their devotion to physical training. Where
these authors differed from Juvenal is that they focused on women who
practiced Greek athletics. Juvenal chose to concentrate on women who
practiced gladiatorial combat, though he did briefly mention the interest
shown by Roman matrons in wrestling. Yet Seneca and Martial
clearly agreed with Juvenal that the pursuit of sex by these physically
active women usurped the role of men. So Martial makes fun of a lesbian
athlete who takes a very dominant role in her relationships by
sexually attacking (pedicat. dolat) both boys and girls out of a lust that
exceeds what one would expect of an aroused husband. Moreover. the
reversal of sexual roles is especially apparent from the fact that this
woman rejects certain sexual practices because she felt they were not
manly (virile). Seneca talks of women competing against men in traditional
male activities like sex. heavy drinking. and wrestling. with the
result that these women ended with gout a d other traditional male
diseases because they had given up their feminine role (feminam exuerant).
Again their lust challenges that of a husband and is described by
Seneca as being contrary to their nature. which is to be passive (pati
natae). To the degree that these attacks might strike a chord with some
Romans. these noblewomen's interest in athletics and gladiators had the
potential for provoking anxiety about who were the truly aggressive
and powerful members of Roman society. On the other hand. Seneca
and Martial did not think that these women were planning on actually
competing publicly as athletes any more than Juvenal in Sat. 6 believed
Roman matrons intended to perform in the arena. When it came to respectable
women. it was outside the stadium and the arena. in the
training grounds and the barracks. that their fixation with athletics and
gladiators created troubles.
III. Legal Measures
I. The notice in Athenaeus of a man whose will reqUired that the most
beautiful female slaves in his household fight as gladiators. although in
the end this provision was not implemented because the people forbade
it as being contrary to law (4.154a). Athenaeus' source was supposedly
Nicolaus of Damascus. which would place this event some time during
the late Republic or early Empire. But the lack of context-Did this
happen at Rome? How could the people abrogate a private will?-sug-
practicing in full gladiatorial equipment.