In the poetic epistles addressed to his unnamed wife, Ovid makes a number of recognisably consolatory exhortations that poignantly reframe her perception of grief. By depicting exile as a form of living death and his departure from Rome in Tristia 1.3 as a funeral, Ovid is able to cast his wife in the role of a mourning widow whom he consoles from his exilic grave. The moment of their separation becomes a traumatic event that gives the wife the emotional endurance to handle any future adversity. Such appeals to earlier resilience, frequently found in consolation, are employed in Tristia 3.3 and 5.11. In these poems, Ovid also draws upon the consolatory argument that death is not a malum and reframes this same notion about exile to assert his status as a relegatus to his wife and a broader audience. This paper connects Ovid's use of these ideas with the broader tradition of Graeco-Roman consolation, expanding our understanding of the genre and the Tristia's place therein.

This paper examines the political content and context of Seneca's Natural Questions. It argues that, on the one hand, Rome is marginalized in the context of the immensity of the cosmos; and philosophy is elevated above traditional Roman pursuits, including political activity and historical writing. But at the same time the work is firmly anchored in its Roman geo-political context; Seneca situates himself in a long and continuing tradition of investigation of the natural world, where Roman writers can stand alongside Greeks and others; and the current emperor Nero is presented not just as princeps and poet, but as sponsor of geographical and scientific investigation.