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Juvenal never mentions a period of exile in his life, yet it appears in every extant traditional biography. Many scholars think the idea to be a later invention; the Satires do display some knowledge of Egypt and Britain, and it is thought that this gave rise to the tradition that Juvenal was exiled.
Juvenal claims as his purview, the entire gamut of human experience since the dawn of history. Quintilian—in the context of a discussion of literary genres appropriate for an oratorical education—claimed that, unlike so many literary and artistic forms adopted from Greek models, "satire at least is all ours" ( satura quidem tota nostra est ...
The Roman poet Juvenal, a near-contemporary of Tacitus, mentions this island twice in his Satires: first as a place of exile for particularly vile criminals (1.73), and second as a symbol of claustrophobic imprisonment (10.170). In the second reference, Juvenal compares the restlessness of Alexander the Great to that of a man imprisoned:
He was installed as bishop of Jerusalem in opposition Juvenal in 451 or 452, but was forced into exile by the emperor Marcian in 453. [1] [2] Information about his life comes mainly from the works of John Rufus. These include a biography of Peter the Iberian and a narration of Theodosius' exile and death, the Narratio de obitu Theodosii ...
Little is known about his early life. Juvenal was born in the late 4th century and was consecrated Bishop of Jerusalem in 422. [3]: 247–249 In 428/9 he consecrated the Laura of Euthymius, located on the road between Jerusalem and Jericho, and supplied it with presbyters and deacons.
Relegatio (or relegatio in insulam) under Roman law was the mildest form of exile, involving banishment from Rome, but not loss of citizenship, or confiscation of property. It was a sentence used for adulterers, those that committed sexual violence or manslaughter , and procurers .
Thrasea dissented from the proposal to impose the death sentence and argued that the proper legal penalty for such an offence was exile. His view won majority assent, and was eventually passed, despite a clearly unfavourable response from Nero, whom the consuls had consulted when the vote was taken.
Juvenal was concerned with the morality and actions of the Roman elite; Satire VI can equally be read as an invective against the men who have permitted this pervasive degradation of the Roman world. The author harshly criticizes avaricious husbands who marry not for love but for the dowry and subsequently allow their rich wives to do whatever ...