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This short speech contains such diverse figures of speech as prosopopeia, chiasmus, anadiplosis and polyptoton, which an early modern schoolboy would like to show off.
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Returning to Bahia, he married Filipa Raposa in the city of Ilhéus, in 1584(?). Allegedly, Teixeira murdered his wife under suspects of adultery, what made him flee to Pernambuco once more. Refugiated at the Monastery of São Bento, he wrote his masterpiece Prosopopeia. Another version tells that Teixeira's wife accused him of being Jewish.
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Baroque art was an art in functional essence, paying very well for the purposes it was put to serve: in addition to its purely decorative function, it facilitated the absorption of Catholic doctrine and traditional customs by neophytes, being an efficient pedagogical and catechetic instrument. In literature, Bento Teixeira's epic poem "Prosopopeia" (1601) is regarded as the initial landmark, reaching its zenith with the poet Gregório de Matos and the sacred orator Priest António Vieira. In the plastic arts its greatest exponents were Aleijadinho and Master Ataíde. In the field of architecture this school took root mainly in the Northeast and in Minas Gerais, but left large and numerous examples throughout almost the rest of the country, from Rio Grande do Sul to Pará.
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Before starting on his second expedition he had published a historical romance, The History of Robert, Second Duke of Normandy, surnamed Robert the Devil; and he left behind him for publication Catharos Diogenes in his Singularity, a discourse on the immorality of Athens (London). Both appeared in 1591. Another romance in the manner of Lyly, Euphues Shadow, the Battaile of the Sences (1592), appeared while Lodge was still on his travels. In the latter part of his life—possibly about 1596, when he published his Wits Miserie and the World's Madnesse, which is dated from Low Leyton in Essex, and the religious tract Prosopopeia (if, as seems probable, it was his), in which he repents him of his "lewd lines" of other days—he became a Catholic and engaged in the practice of medicine, for which Wood says he qualified himself by a degree at Avignon in 1600.
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" The body of Bruun's Water for Roman Brothels is subdivided into multiple different subtopics; the first one devoted to Cicero's personification of Appius Claudius Caecus. Bruun argues that in § 34 of Pro Caelio, Cicero powerfully employs "the oratorical technique of "personification" or "speech in character" (prosopopeia) and for a while pretended, apparently both by gestures and by voice, to be one of Clodia's most famous ancestors, the Roman censor Appius Claudius Caecus." According to Bruun, Appius proclaims to have spurred three major civic accomplishments, and for each Cicero, attempts to point out a reason that Clodia should be ashamed of herself for immorality connected with the Appian works. Cicero recalls Appius's construction of the Via Appia and attempts to connect Clodia's immoral desecration of "this deed of her ancestor by walking on it in dubious company and for dubious purposes, indeed by "walking the street"; in effect, he proclaims her as a prostitute.
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