During Rabelais's time, this section of the text that is meant for the reader is crucial. This paragraph explains to the reader to not take anything in this book to heart, and to just enjoy the story and the comedic gifts it provides. The purpose of this book was never to be rude or crude towards the readers, but instead was meant to defend the Renaissance people through comedy. In the book "Rabelais and Bakhtin: Popular Culture in Gargantua and Pantagruel" by Richard M. Berrong, he states, "Rabelasian is generally understood by those who employ the adjective to mean 'coarseness of humor and satire', 'broad, coarse humor' and the like. Nor has any Rabelais scholar ever denied that there is sufficient 'robust coarseness' in the volumes known collectively as Gargantua and Pantagruel..."To simplify, Rabelais knew what he was doing when he wrote Gargantua and Pantagruel. His intentions remained clean, despite how dirty his humor is.

Richard M. Berrong. Rabelais and Bakhtin: Popular Culture in Gargantua and Pantagruel. University of Nebraska Press, 1986. 156pp

This section of the text really shows just how naive Don Quixote is. This speech given by Don occurs just after he interferes with a farmer beating one of his servants. The servant doesn't want to go back with the farmer, but the farmer promises to Don that he will stop beating the child and will pay the child the money he owes him. The speech that Don says is naive because he trusts the words of a farmer despite the boy's plea that the farmer is dishonest. Don Quixote is very loyal to the rules of knighthood, and believes that everyone he meets is also loyal to this. In the article, "The Symbol of Golden Naivety" by Kibin, they state, "This nameless hidalgo that becomes Don Quixote symbolizes a golden naivety. He enlightens those around him and offers them the adventure, the mystery, and the passion that is lost in conformity." To put it simply, though his intentions are good, Don Quixote truly has the mindset of a naive child who wishes to play knight.

Kibin. (2022). The symbol of golden naivety in don quixote, a novel by miguel de cervantes. http://www.kibin.com/essay-examples/the-symbol-of-golden-naivety-in-don-quixote-a-novel-by-miguel-de-cervantes-7ixNeevz

In this scene, the Green Knight walks into the hall in all of his green glory. Uninvited and unannounced, the green knight offers a challenge to whoever is brave enough to take it. When people analyze the green knight and question themselves as to why the green knight and his steed were green, people end up coming to the conclusion that they were green to represent some kind of evil entity or something related to demons/the devil. However, this conclusion is far from the truth. It is true that during the era in which the green knight came out, green would have symbolized this. However, because it is considered a romance story, the color of the green knight and his steed mean something different. According to scholar Helmut Nickel in his article, WHY WAS THE GREEN KNIGHT GREEN, he states,"the identification of the green knight with a questionable but unquestionably human character from a French romance invalidates all the learned interpretations of the green knight as a vegetation demon, solar deity, representative of the old religion, the devil or death personified..." To simplify his argument, the green knight being green along with his steed is different due to this story being a romance and not religious literature.

Nickel, Helmut. “WHY WAS THE GREEN KNIGHT GREEN?” Arthurian Interpretations, vol. 2, no. 2, Scriptorium Press, 1988, pp. 58–64, http://www.jstor.org/stable/27868640.

In this scene, Dante is lost and praying to God to help him and have pity on him. Hearing his cries, Virgil (a famous author who had passed away) comes and offers to be Dante's guide. When reading the inferno, one may ask how does Dante incorporate himself in the story while managing to differentiate himself as the author of the story. He does so by putting the character through a unrealistic story and meeting those who died, while putting in his own personal opinions about what he sees and who he meets in the story. As stated by Seth Simmerman in his analysis of the story The Inferno, he states, "Dante the pilgrim, as commentators often call him, to distinguish him from Dante, the author of the poem, is confronted by the latin poet Virgil, whom Dante had always revered." To put it simply, Dante does put himself in the story, but manages to differentiate himself from the character he wrote, while still keeping his opinions clear as the playwright of the story.

https://books.google.com/books?hl=en&lr=&id=d0ELFREcdz0C&oi=fnd&pg=PR5&dq=the+inferno+from+Dante+alighieri+levels+of+hell&ots=XHx8ofX97F&sig=dSDIUhT6Wg6gug5odTbFNL8djmU#v=onepage&q=the%20inferno%20from%20Dante%20alighieri%20levels%20of%20hell&f=false

In this scene, the Magistrate states that if he had to listen to a woman who wears a veil, then to hang him, to which Lysistrata responds by putting her scarf on his head claiming "if that keeps pestering you, I've a veil here for your hair." Although this may seem like a small moment where she is embarrassing him in front of his guards, this moment is much more symbolic than one may think. The veil represents the lack of control and domestication that women face, as stated by Kenneth DelCastillo, "the Greek comedy Lysistrata by Aristophanes captures the woman’s veil under the motif conservatism, domesticity and chastity." To put it simply, when Lysistrata takes off her veil and gives it to the Magistrate, she is taking control over herself and fighting against the bias that women are not capable of being in a position of power, even over themselves.

DelCastillo, K., & Moy, O. L. (2017, May 1). The Power Behind The Veil. Lehman College eng 121: English composition ii. Retrieved February 12, 2022, https://lysistrata.commons.gc.cuny.edu/2017/05/01/the-power-behind-the-veil-symbolism-from-ancient-greece-to-muslim-societies-in-france-and-germany/

In these lines of the story, Arjuna has a monologue in which he is telling the god Krishna why he refuses to fight in the war. In the selected lines, he is stating that he does not want to fight his family, even if they want to kill him. In a matter of kill or be killed, one can only wonder if he actually means what he says. Is he repelled by the idea of hurting family, or is he actually trying to make excuses to not fight? Christopher Key Chapple from Loyola Marymount University argues that Arjuna seems to forget why the war had started in the first place and what his job is as a soldier. This brings up the idea that Arjuna was simply making excuses to not fight because he was scared or didn't want to die. Chapple states, "when he shows reluctance to fight, it seems to stem from a lack of resolve rather than any admission that he and his brothers deserve to die." To simplify the aforementioned, Arjuna's reasons for refusing to fight remain unclear, but it can be suggested that he was using an act showing honor towards family as an excuse.

Chapple, C. K. (2001). Arjuna's Argument: Family Secrets Unveiled. Digitalcommons.Imu.edu. Retrieved February 2, 2022, from https://digitalcommons.lmu.edu/cgi/viewcontent.cgi?article=1137&=&context=theo_fac&=&sei-redir=1&referer=https%253A%252F%252Fscholar.google.com%252Fscholar%253Fhl%253Den%2526as_sdt%253D0%25252C10%2526q%253DArjuna%252Brefusing%252Bto%252Bkill%2526btnG%253D#search=%22Arjuna%20refusing%20kill%22