Im vorliegenden Artikel werden die verschiedenen Aspekte des Begriffes von ποικιλία (varietas) in den Dionysiaka des Nonnos dargestellt. Die Varietät, die in der Spätantike ein künstlerisches und stilistisches Ideal gewesen zu sein scheint, lässt sich in Werk von Nonnos auf verschiedenen Ebenen beobachten, sie ist nämlich das kompositorische und stilistische Hauptprinzip des Werkes und kommt zum Ausdruck im Synonymenreichtum, in der Variation der Darstellung der Gegenstände und Situationen. Die Struktur des Epos spiegelt ebenso die Grundprinzip der ποικιλία wieder.
Friendship was an essential ferment in the advent of a new kind of sociability in the seventeenth-century France. The comic novel — and especially Sorel’s works— with its ambition to accurately portraiting the world, provides a unique vantage point for observing this phenomenon. Whether honest friendship is praised or mocked, Sorel offers various images of a link between the characters that is often tantamount to belonging to the same environment. As a criterion of social discrimination, friendship is shown in an ambivalent light: thus, Lysis is mocked by his friends because he does not control gallantry codes (Berger extravagant). Yet, the purpose is not to denigrate a virtue regarded as fundamental in the social life. The reason why Neophile and Polyandre are friends yet love rivals (Polyandre), just as are Francion and Cléandre (Francion), is that narrative techniques shift the painting of friendship towards an aesthetic of varietas meant to make it plausible. Thus the characters embody different variations of the stereotype of worldly friendship, allowing the reader to question its role in the society of the time. This worldly aspect is complemented by Sorel with another one in which the society of friends constitutes a crucible for other values that are capable to transcend the artifice of the most commonly shared social codes to assert a libertine credo (Francion).
The article deals with the notion of precious stones as a unit in the early medieval Christian imagery. This idea was repeatedly echoed in the coeval writings of important Christian scholars such as Augustine of Hippo, Bede the Venerable or Hrabanus Maurus. Rather than considering the symbolism of individual types of precious stones, the article focuses on the precious stones as a unified medium that had the quality of being varied, symbolizing the perfect diversity of believers and virtues coming together in the unified Church of God. At the same time, the article draws attention to the same notion of precious stones functioning as a diverse unit that was captured in the bejeweled medieval objects such as reliquaries, altars or book covers.
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