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subject book bibliographic info
consolatio, consolation, Merz and Tieleman (2012), Ambrosiaster's Political Theology, 167
consolatio, nes, consolations, Poulsen (2021), Usages of the Past in Roman Historiography, 174, 230, 232, 235, 236, 237, 238, 239
consolation Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 258
Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 201
Graver (2007), Stoicism and Emotion, 238, 253
Hachlili (2005), Practices And Rites In The Second Temple Period, 172
Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 262, 263
Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 152, 160, 166, 169
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 183, 184, 203, 206, 236, 237, 241, 270, 402, 716
Nasrallah (2019), Archaeology and the Letters of Paul, 141, 142
Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 127, 131, 189
Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 251, 261, 262, 263
Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 89, 90, 91, 92, 93, 94, 95, 96, 97
Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 182
Wilson (2012), The Sentences of Sextus, 60
van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 117, 162, 185, 188, 191, 224
consolation, /, consolatio, Maso (2022), CIcero's Philosophy, 18, 34, 123
consolation, and tusculans, cicero, platonizing roman statesman, orator, his own distress and authorshipof Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 176, 177, 178
consolation, and tusculans, consolation, writings, cicero's Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 76, 77
consolation, and, tisha bav, seven weeks of Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 21, 23, 26, 41
consolation, catastrophe, reversals in haftarot of Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 97
consolation, christian Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 182, 196, 197, 200, 203, 204, 206, 208, 209, 210, 211, 212, 213, 214, 327
consolation, chrysippus, on grief and Graver (2007), Stoicism and Emotion, 43, 79, 196, 197, 198, 199, 200
consolation, cicero, on grief and Graver (2007), Stoicism and Emotion, 79, 196, 197, 198, 199, 200
consolation, cleanthes, method of Graver (2007), Stoicism and Emotion, 196, 197
consolation, crantor, platonist, first Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394
consolation, death, as offering Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 92, 93, 94, 95, 96
consolation, decree honorific Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 213, 214
consolation, distress, thlipsis Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 241
consolation, enjoins metriopatheia, basil of caesarea, church father Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391
consolation, erotic Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 293, 294, 295, 301, 302, 303, 305, 306
consolation, exhortation, of Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 241
consolation, for apollonios, dreams, in greek and latin literature, plutarch Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 325
consolation, for, zion Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 58, 59, 127
consolation, god Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 34, 35, 43, 58, 59, 61, 62, 63, 65, 68
consolation, haftarot of community Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 40, 52
consolation, haftarot second isaiah, of and Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 55, 58, 60, 61, 62, 63, 64, 65, 66, 67, 68, 125, 128, 134, 135, 136, 150, 151, 159, 160
consolation, in letter writing Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 237
consolation, in narrative of rebuke, pesikta de-rav kahana, rebuke, punishment and Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 88, 89
consolation, in pesikta de-rav kahana Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 59, 109, 110
consolation, in tisha bav lectionary cycle Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 58, 59
consolation, kallir, eleazar, on haftarot of Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 21, 42
consolation, kedushtot, seven weeks of Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 125, 126
consolation, letter Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 183, 237
consolation, literature, ancient Nasrallah (2019), Archaeology and the Letters of Paul, 141, 142, 150, 151, 155, 156
consolation, philosophical methods of Graver (2007), Stoicism and Emotion, 43, 196, 197, 198, 199, 200, 253
consolation, public Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 263
consolation, put into mouth of his dying sister macrina prefers higher apatheia, gregory of nyssa, church father, apatheia an ideal Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 393
consolation, seneca, on grief and Graver (2007), Stoicism and Emotion, 100, 101, 238
consolation, seven weeks of Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 21, 23, 26, 41
consolation, starts by permitting emotion, gregory of nyssa, church father, apatheia an ideal, but even this Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392, 393
consolation, themes in lamentations Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 35, 36, 38
consolation, themes in psalms Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 34
consolation, time-lapse, effects of time-lapse needed in Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 176, 177
consolation, to cicero, sulpicius rufus, ser., letters of Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 91, 92, 94, 95, 96, 97
consolation, to marcia, consolation, writings, seneca's Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 178
consolation, to polybius, seneca Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 83
consolation, writings vs. discussion of ideals, apatheia, freedom from, eradication of emotion, to different purposes Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391, 392, 393, 394, 395
consolation, writings, but gregory of nyssa represents macrina as enjoying apatheia Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392, 393
consolation, writings, but stoic therapy does not dispute loss except in cleanthes Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 165, 175
consolation, writings, cicero objects to cleanthes, wrong time for dispute Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 176, 177
consolation, writings, despite stoic belief in indifference, seneca, no less than christians, can start by acknowledging loss Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394
consolation, writings, even the universe doesn't last Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242, 395
consolation, writings, example to others Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 395
consolation, writings, grieving not help Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 177, 178, 213, 395
consolation, writings, hope of continuation Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237, 238, 242, 243, 248, 249, 394
consolation, writings, importance of timing Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 177, 178
consolation, writings, is it bad or merely unexpected? Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 161, 162, 236
consolation, writings, lot of others Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 18, 177, 178, 223, 224, 394, 395
consolation, writings, metriopatheia, moderate, moderation of emotion, use for Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391, 392, 393, 394, 395
consolation, writings, not epictetus Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 390
consolation, writings, other cappadocians Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391, 392, 393, 394
consolation, writings, others have coped Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 178, 223, 224, 395
consolation, writings, platonist, crantor as first Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394
consolation, writings, seneca, through believing in apatheia, enjoins on marcia only metriopatheia Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394
consolation, writings, should comfort others Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 175, 223, 395
consolation, writings, should have anticipated Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 177, 394, 395
consolation, writings, stoic not Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 390
consolation, writings, sympathy does not require emotion Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 390
consolation, writings, techniques in basil Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394, 395
consolations, apatheia, though not for Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207, 391, 392, 393, 394, 395
consolations, basil of caesarea, church father Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 175, 391, 392, 393, 394, 395
consolations, do not express seneca, the younger, stoic, seneca's grief, but do acknowledge loss Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 165, 390, 394
consolations, for, doctors Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 93, 94
consolations, literary Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 263
consolations, of cicero in de virtute, junius brutus, m., brutus Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 93
consoling, can express emotion, consolation, writings, christian Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391, 392, 393, 394, 395
consoling, enjoins metriopatheia usually, consolation, writings, christian Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391, 392, 393, 394, 395
consoling, exiled friends, tullius cicero, m., cicero Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 93, 94
consoling, gregory of nazianzus, emotion needed for Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392

List of validated texts:
14 validated results for "consolation"
1. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cicero, Platonizing Roman statesman, orator, His own distress and authorshipof Consolation and Tusculans • Consolatio ad Polybium • Consolation / consolatio • Consolation writings, Cicero objects to Cleanthes, wrong time for dispute • Consolation writings, Grieving not help • Consolation writings, Importance of timing • Consolation writings, Lot of others • Consolation writings, Should have anticipated • Time-lapse, effects of, Time-lapse needed in consolation • consolatio

 Found in books: Maso (2022), CIcero's Philosophy, 18; Poulsen (2021), Usages of the Past in Roman Historiography, 241; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 177; Volk and Williams (2006), Seeing Seneca Whole: Perspectives on Philosophy, Poetry and Politics, 39
2. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cicero’s Consolatio, for demise of state • Consolation / consolatio • Junius Brutus, M. (Brutus), consolations of Cicero in De Virtute • Sulpicius Rufus, Ser., letters of consolation to Cicero • Tullius Cicero, M. (Cicero), consoling exiled friends • consolation • death, as offering consolation • doctors, consolations for

 Found in books: Maso (2022), CIcero's Philosophy, 123; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 93, 94
3. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Apatheia, though not for consolations • Basil of Caesarea, Church Father, Consolations • Chrysippus, on grief and consolation • Cicero, Platonizing Roman statesman, orator, His own distress and authorshipof Consolation and Tusculans • Cicero, on grief and consolation • Cicero’s Consolatio, for demise of state • Cleanthes, method of consolation • Consolatio • Consolation / consolatio • Consolation writings, But Stoic therapy does not dispute loss except in Cleanthes • Consolation writings, Cicero objects to Cleanthes, wrong time for dispute • Consolation writings, Grieving not help • Consolation writings, Hope of continuation • Consolation writings, Importance of timing • Consolation writings, Is it bad or merely unexpected? • Consolation writings, Lot of others • Consolation writings, Others have coped • Consolation writings, Seneca's Consolation to Marcia • Consolation writings, Should comfort others • Consolation writings, Should have anticipated • Junius Brutus, M. (Brutus), consolations of Cicero in De Virtute • Seneca, the Younger, Stoic, Seneca's consolations do not express grief, but do acknowledge loss • Time-lapse, effects of, Time-lapse needed in consolation • Tullius Cicero, M. (Cicero), consoling exiled friends • consolatio • consolation • consolation, • consolation, philosophical methods of • death, as offering consolation • distress (thlipsis), consolation • doctors, consolations for • exhortation, of consolation

 Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 162, 263; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 65; Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 94; Graver (2007), Stoicism and Emotion, 43, 79, 196, 197, 199, 200, 253; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 189, 190; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 241; Maso (2022), CIcero's Philosophy, 34; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 18, 161, 162, 165, 175, 176, 177, 178, 207, 223, 224, 236, 237, 238; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 209; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 93
4. Philo of Alexandria, On The Creation of The World, 3 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Boethius, De consolatio philosophiae • consolatory literature

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 389; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 16

sup>
3 And his exordium, as I have already said, is most admirable; embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated. '' None
5. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Consolation writings, Hope of continuation • Consolation writings, Is it bad or merely unexpected? • consolation

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 184; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236, 237, 243, 248
6. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • consolation • consolatory topoi

 Found in books: Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 190; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 322
7. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Muses, in Boethius’ Consolatio • consolatory topoi

 Found in books: Fielding (2017), Transformations of Ovid in Late Antiquity. 135; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 40
8. New Testament, 1 Thessalonians, 4.11, 4.13-4.17, 5.2 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • consolation • letter, consolation • literature, ancient, consolation

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 183, 184, 206, 402, 716; Nasrallah (2019), Archaeology and the Letters of Paul, 142, 156

sup>
4.11 καὶ φιλοτιμεῖσθαι ἡσυχάζειν καὶ πράσσειν τὰ ἴδια καὶ ἐργάζεσθαι ταῖς χερσὶν ὑμῶν, καθὼς ὑμῖν παρηγγείλαμεν,
4.13 Οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, περὶ τῶν κοιμωμένων, ἵνα μὴ λυπῆσθε καθὼς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. 4.14 εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέθανεν καὶ ἀνέστη, οὕτως καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ. 4.15 Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας· 4.16 ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπʼ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, 4.17 ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα.
5.2 αὐτοὶ γὰρ ἀκριβῶς οἴδατε ὅτι ἡμέρα Κυρίου ὡς κλέπτης ἐν νυκτὶ οὕτως ἔρχεται.'' None		sup>
4.11 and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we charged you; ' "
4.13 But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. " '4.14 For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15 For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. ' "4.16 For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first, " '4.17 then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever.
5.2 For you yourselves know well that the day of the Lord comes like a thief in the night. '' None
9. New Testament, Matthew, 5.7 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Apatheia, freedom from, eradication of, emotion (; To different purposes, consolation writings vs. discussion of ideals • Apatheia, though not for consolations • Basil of Caesarea, Church Father, Consolation enjoins metriopatheia • Basil of Caesarea, Church Father, Consolations • Consolation writings, Christian consoling can express emotion • Consolation writings, Christian consoling enjoins metriopatheia usually • Consolation writings, Other Cappadocians • Metriopatheia, Moderate, moderation of, emotion; Use for consolation writings • consolation, Christian

 Found in books: Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 182; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391

sup>
5.7 μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται.'' None		sup>
5.7 Blessed are the merciful, For they shall obtain mercy. '' None
10. Tacitus, Annals, 3.6 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • consolatio(nes), consolation(s) • consolation

 Found in books: Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 271; Poulsen (2021), Usages of the Past in Roman Historiography, 230, 232

sup>
3.6 Gnarum id Tiberio fuit; utque premeret vulgi sermones, monuit edicto multos inlustrium Romanorum ob rem publicam obisse, neminem tam flagranti desiderio celebratum. idque et sibi et cunctis egregium si modus adiceretur. non enim eadem decora principibus viris et imperatori populo quae modicis domibus aut civitatibus. convenisse recenti dolori luctum et ex maerore solacia; sed referendum iam animum ad firmitudinem, ut quondam divus Iulius amissa unica filia, ut divus Augustus ereptis nepotibus abstruserint tristitiam. nil opus vetustioribus exemplis, quotiens populus Romanus cladis exercituum, interitum ducum, funditus amissas nobilis familias constanter tulerit. principes mortalis, rem publicam aeternam esse. proin repeterent sollemnia, et quia ludorum Megalesium spectaculum suberat, etiam voluptates resumerent.
3.6 Sed Tiberius, vim principatus sibi firmans, imaginem antiquitatis senatui praebebat postulata provinciarum ad disquisitionem patrum mittendo. crebrescebat enim Graecas per urbes licentia atque impunitas asyla statuendi; complebantur templa pessimis servitiorum; eodem subsidio obaerati adversum creditores suspectique capitalium criminum receptabantur, nec ullum satis validum imperium erat coercendis seditionibus populi flagitia hominum ut caerimonias deum protegentis. igitur placitum ut mitterent civitates iura atque legatos. et quaedam quod falso usurpaverant sponte omisere; multae vetustis superstitioni- bus aut meritis in populum Romanum fidebant. magnaque eius diei species fuit quo senatus maiorum beneficia, sociorum pacta, regum etiam qui ante vim Romanam valuerant decreta ipsorumque numinum religiones introspexit, libero, ut quondam, quid firmaret mutaretve.'' None		sup>
3.6 \xa0All this Tiberius knew; and, to repress the comments of the crowd, he reminded them in a manifesto that "many illustrious Romans had died for their country, but none had been honoured with such a fervour of regret: a\xa0compliment highly valued by himself and by all, if only moderation were observed. For the same conduct was not becoming to ordinary families or communities and to leaders of the state and to an imperial people. Mourning and the solace of tears had suited the first throes of their affliction; but now they must recall their minds to fortitude, as once the deified Julius at the loss of his only daughter, and the deified Augustus at the taking of his grandchildren, had thrust aside their anguish. There was no need to show by earlier instances how often the Roman people had borne unshaken the slaughter of armies, the death of generals, the complete annihilation of historic houses. Statesmen were mortal, the state eternal. Let them return, therefore, to their usual occupations and â\x80\x94 as the Megalesian Games would soon be exhibited â\x80\x94 resume even their pleasures!" <'' None
11. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Seneca, Consolation to Polybius • consolation

 Found in books: Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 83; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 184
12. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Consolatio ad Liuiam • Consolatio ad Polybium • consolatio(nes), consolation(s) • consolation

 Found in books: Keane (2015), Juvenal and the Satiric Emotions, 168, 176, 177; Poulsen (2021), Usages of the Past in Roman Historiography, 239, 241, 253
13. Augustine, The City of God, 9.5 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Apatheia, though not for consolations • consolation

 Found in books: Keane (2015), Juvenal and the Satiric Emotions, 180; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207

sup>
9.5 We need not at present give a careful and copious exposition of the doctrine of Scripture, the sum of Christian knowledge, regarding these passions. It subjects the mind itself to God, that He may rule and aid it, and the passions, again, to the mind, to moderate and bridle them, and turn them to righteous uses. In our ethics, we do not so much inquire whether a pious soul is angry, as why he is angry; not whether he is sad, but what is the cause of his sadness; not whether he fears, but what he fears. For I am not aware that any right thinking person would find fault with anger at a wrongdoer which seeks his amendment, or with sadness which intends relief to the suffering, or with fear lest one in danger be destroyed. The Stoics, indeed, are accustomed to condemn compassion. But how much more honorable had it been in that Stoic we have been telling of, had he been disturbed by compassion prompting him to relieve a fellow-creature, than to be disturbed by the fear of shipwreck! Far better and more humane, and more consot with pious sentiments, are the words of Cicero in praise of C sar, when he says, Among your virtues none is more admirable and agreeable than your compassion. And what is compassion but a fellow-feeling for another's misery, which prompts us to help him if we can? And this emotion is obedient to reason, when compassion is shown without violating right, as when the poor are relieved, or the penitent forgiven. Cicero, who knew how to use language, did not hesitate to call this a virtue, which the Stoics are not ashamed to reckon among the vices, although, as the book of the eminent Stoic, Epictetus, quoting the opinions of Zeno and Chrysippus, the founders of the school, has taught us, they admit that passions of this kind invade the soul of the wise man, whom they would have to be free from all vice. Whence it follows that these very passions are not judged by them to be vices, since they assail the wise man without forcing him to act against reason and virtue; and that, therefore, the opinion of the Peripatetics or Platonists and of the Stoics is one and the same. But, as Cicero says, mere logomachy is the bane of these pitiful Greeks, who thirst for contention rather than for truth. However, it may justly be asked, whether our subjection to these affections, even while we follow virtue, is a part of the infirmity of this life? For the holy angels feel no anger while they punish those whom the eternal law of God consigns to punishment, no fellow-feeling with misery while they relieve the miserable, no fear while they aid those who are in danger; and yet ordinary language ascribes to them also these mental emotions, because, though they have none of our weakness, their acts resemble the actions to which these emotions move us; and thus even God Himself is said in Scripture to be angry, and yet without any perturbation. For this word is used of the effect of His vengeance, not of the disturbing mental affection. "" None
14. None, None, nan (4th cent. CE - 4th cent. CE)
 Tagged with subjects: • Apatheia, freedom from, eradication of, emotion (; To different purposes, consolation writings vs. discussion of ideals • Apatheia, though not for consolations • Basil of Caesarea, Church Father, Consolations • Consolation writings, But Gregory of Nyssa represents Macrina as enjoying apatheia • Consolation writings, Christian consoling can express emotion • Consolation writings, Christian consoling enjoins metriopatheia usually • Consolation writings, Other Cappadocians • Gregory of Nazianzus, Emotion needed for consoling • Gregory of Nyssa, Church Father, Apatheia an ideal, But even this consolation starts by permitting emotion • Metriopatheia, Moderate, moderation of, emotion; Use for consolation writings • consolatio (genre)

 Found in books: MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 16; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392



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