Both the Abbey of Bourgueil and Saint-Florent are Benedictine abbeys/monasteries. This correlates with Rabelais' own previous occupation as a Benedictine monk. This own inclusion goes along with other medical and anatomical mentions. Religion is a great topic that reoccurs within this reading, and I think that including something that is also a part of himself as a person and not just "the author" is a great way of making a piece of writing more person to one's self.

Although being part of a Benedictine order, Rabelais had been a part of a humanistic movement, emphasizing human potential and the freedom to pursue human nature. This type of theme can definitely be seen within his writing despite sticking to specific viewpoints.

Coutinho, Léo et al. “François Rabelais and his dystonic giants.” “François Rabelais e seus gigantes distônicos.” Arquivos de neuro-psiquiatria vol. 82,7 (2024): 1-2. doi:10.1055/s-0044-1786764

When I read this part of the text, I felt quite shocked because of the level of detail the human anatomy was mentioned. Of course, my shock then subsided because I remembered that Rabelais was a doctor. I've read that Rabelais actually did use some of his writing as a way to make some more known about the privilege of medicine only to the elite. Simply taking some time to add the names of human anatomy rather than describing, for example, "the top of the head" (coronal joint) or "right temple/side of the head" (crotaphic artery, with a little bit of research). This definitely further reinforces his position as both a writer and someone with expertise in medicine and the human body.

This, I think, also applies to the whole "vital urge" aspect of the writing because it is anatomical and gruesome towards the end of the passage. Also, this is simply the effect of panic and adrenaline, a human response.

Anderson, J. “The Francois Rabelais school of medicine.” BMJ (Clinical research ed.) vol. 323,7327 (2001): 1456-7. doi:10.1136/bmj.323.7327.1456

Leading on from Calonice's speech, Lysistrata spins her words in a different manner. While Calonice speaks on the idea of women performing such as act is unheard of (it is, in these times), Lysistrata turns womanly and feminine things such as cosmetics into weapons. As Adiele writes, women self-sexualize themselves to be appealing to men, yet will not let their husbands or lovers have them. The first line highlighted here, "These are the very armaments of the rescue." tells the entire intention of her declaration.

Source: Adiele, Promise, and Hope Eghagha. “Gender superiority: self-sexualization and the victory of women in Aristophanes’ Lysistrata.” Cogent Arts & Humanities, vol. 12, no. 1, 2025, pp. 1-13. Taylor & Francis Online, https://www.tandfonline.com/doi/full/10.1080/23311983.2024.2438483. Accessed 30 January 2025.

This phrase is quite a common phrase in Hinduism, as the mind is considered a powerful tool. Through the mind, the image of the deity is constructed; yogic traditions outline that it is possible to transform or even materialize an entire entity through the power of the mind.

Here Arjuna is hesitating to perform the task that is front of him, pondering rather than acting. If he is thinking about doing it, that is the first step to fighting if his own thoughts are powerful enough.

Source: Timalsina, Sthaneshwar. "Imagining reality: image and visualization in classical Hinduism." Southeast Review of Asian Studies, vol. 35, annual 2013, pp. 50+. Gale Academic OneFile, link.gale.com/apps/doc/A449195086/AONE?u=orla57816&sid=googleScholar&xid=b9feb09e. Accessed 29 Jan. 2025.