Did the Ancients Care When their Children Died?

Golden, Mark

doi:10.1017/s0017383500033064

Cited by 78 publications

(22 citation statements)

References 18 publications

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“…Other historical sources also show that intense grief was commonly experienced and expressed in the context of high infant mortality (e.g. Carroll 2011;Golden 1988;Rosenblatt 1983).…”

Section: Infant Death and The Intensity Of Griefmentioning

confidence: 99%

Infant Death and the Archaeology of Grief

Cannon¹,

Cook²

2015

CAJ

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“…Other historical sources also show that intense grief was commonly experienced and expressed in the context of high infant mortality (e.g. Carroll 2011;Golden 1988;Rosenblatt 1983).…”

Section: Infant Death and The Intensity Of Griefmentioning

confidence: 99%

Infant Death and the Archaeology of Grief

Cannon¹,

Cook²

2015

CAJ

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“…Miller 2001, 2-3, with reference to Zeitlin 1994, 138-96, and Goldhill 1994 On attitudes to children, see esp. Golden 1988, Eyben 1996, and Bradley 1999 De Lacy and Einarson 1959, 576-77, emphasize that time pressure is a reason for using conventional topics: "[a consolation] . .…”

Section: Plutarch's Consolation: Narrative Structure and Rhetorical Smentioning

confidence: 99%

Personal Grief and Public Mourning in Plutarch's Consolation to His Wife

Baltussen¹

2009

ajp

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In this article, I argue that Plutarch's consolation letter to his wife is not merely an act of public posturing but a moving personal document, a public statement on correct grieving, and a demonstration of the syncretistic trend in philosophy in early Imperial times. The letter can be connected to a tradition of ancient consolatory activities which established an ancient form of psychotherapy. Here I draw particular attention to the syncretistic aspect of philosophical stances. The case study provides a new and richer interpretation of this remarkable document, opening up further avenues for the study of the ancient consolation genre.

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“…Vrugt-Lentz 1960;Lattimore 1962;Griessmair 1966;Vérilhac 1978Vérilhac , 1982Wiedemann 1989;King 2000. 9) King 2000; Golden 1988. Wiedemann 1989: "Th is should not lead us to assume that men like Marcus did not love their children."…”

Section: Classifying Childrenmentioning

confidence: 99%

Voices and Bodies: The Afterlife of the Unborn

Shanzer

2009

Numen

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Th is article discuses the fate of a special class of child, the unborn, in the afterlife, as well as the gradual criminalization of abortion in Antiquity. Particular attention is paid to a possible prohibition of abortion in Orphism that may underpin the nekyiai in P. Bon. 4. and Vergil Aen. 6. Th en it turns to depictions of the aborted in the Apocalypse of Peter and its late antique off spring to show how the aborted fetus gradually acquires a visible body and an articulate voice. At the same time, the theology of sentiment works out its solutions to mitigate the problem of the innocent in hell. Th e fate of the almost bodiless fetus in the Resurrection became a bone of contention by the early 5th C. Th e satirical questions posed Christians about the resurrection of the unborn may fi rst have been raised by Porphyry. His interest in the embryo and its ensoulment in the Pros Gauron are adduced as evidence. Attention is drawn to Augustine's doubts about the status and fate of the human embryo, and some reasons are suggested about why he hesitated to adopt an unambiguous "human from conception"

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Did the Ancients Care When their Children Died?

Cited by 78 publications

References 18 publications

Infant Death and the Archaeology of Grief

Infant Death and the Archaeology of Grief

Personal Grief and Public Mourning in Plutarch's Consolation to His Wife

Voices and Bodies: The Afterlife of the Unborn

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