4 Matching Annotations
  1. Mar 2025
    1. The King, perceiving so many perfections united in one person, was not over pleased at the gentle harmony between the husband and wife, and deliberated how he might destroy it. The chief difficulty he met with was in the great affection which he observed existed between them, and on this account he hid his passion in his heart as deeply as he could. To relieve it in some measure, he gave many entertainments to the lords and ladies of Naples, and at these the gentleman and his wife were not forgotten.

      In this passage, the King becomes jealous—not of wealth or power—but of the genuine love and harmony between a husband and wife. Though he holds authority in court, he cannot control their private happiness, which unsettles him. He hides his desire and envy, showing a deep conflict between his outward behavior and inner emotions. To cope, he hosts public entertainments, masking his feelings while keeping the couple nearby. This shows how those in power sometimes use charm and distraction to conceal darker intentions. Ironically, the couple’s love, rather than being a threat, reveals the King’s own emotional emptiness. His envy turns admiration into resentment, highlighting how unchecked desire can corrupt even the most powerful.

      Sinfield, Alan. Medieval & Renaissance Drama in England, vol. 2, 1985, pp. 324–28. JSTOR, http://www.jstor.org/stable/24322235. Accessed 29 Mar. 2025.

    1. This I do not speak out of any distrust that I have of thy virtue, which I have heretofore already tried, but to encourage thee yet more earnestly to proceed from good to better. And that which I now write unto thee is not so much that thou shouldst live in this virtuous course, as that thou shouldst rejoice in so living and having lived, and cheer up thyself with the like resolution in time to come; to the prosecution and accomplishment of which enterprise and generous undertaking thou mayst easily remember how that I have spared nothing, but have so helped thee, as if I had had no other treasure in this world but to see thee once in my life completely well-bred and accomplished, as well in virtue, honesty, and valour, as in all liberal knowledge and civility, and so to leave thee after my death as a mirror representing the person of me thy father, and if not so excellent, and such in deed as I do wish thee, yet such in my desire.

      Gargantua expresses that his goal is not just for Pantagruel to live virtuously, but to take joy in virtue, and to continue growing from "good to better." This reflects the Humanist belief in the perfectibility of man—that through proper education and the cultivation of reason, one can continually improve oneself.

      There’s also a strong theme of parental legacy and moral inheritance: Gargantua wants Pantagruel to serve as a "mirror" of his own values, even if he cannot fully become the man Gargantua wishes. This blend of personal aspiration, love, and moral guidance reveals the emotional depth and intellectual ambition behind Renaissance education.

      Schrader, Ludwig. Romanische Forschungen, vol. 93, no. 1/2, 1981, pp. 255–57. JSTOR, http://www.jstor.org/stable/27938938. Accessed 29 Mar. 2025.

  2. Feb 2025
    1. Dwelling ‘mid solitudes, in diet spare, With body, speech, and will tamed to obey, Ever to holy meditation vowed, From passions liberate, quit of the Self, Of arrogance, impatience, anger, pride; Freed from surroundings, quiet, lacking nought– Such an one grows to oneness with the BRAHM; Such an one, growing one with BRAHM, serene, Sorrows no more, desires no more; his soul, Equally loving all that lives, loves well Me, Who have made them, and attains to Me.

      This is speaking on the disiplne that comes from solitude and meditation. It makes you closer to the divine. Meditation and solitude frees you from anger, pride etc. Desires of your heart is no longer of the world. The responsibility of carrying out your duty allows for reward. You can relate this to yoga and meditation. This is a significant part of the text as Krishna navigates through his decision on whether or not to fight in the war against his family. He is at a fork in the road.

      https://www.britannica.com/topic/Bhagavadgita

    1. I’ll blurt it out then–our women’s army’s mutinied. WOMEN O Zeus! LYSISTRATA What use is Zeus to our anatomy? Here is the gaping calamity I meant: I cannot shut their ravenous appetites A moment more now. They are all deserting. The first I caught was sidling through the postern Close by the Cave of Pan: the next hoisting herself With rope and pulley down: a third on the point Of slipping past: while a fourth malcontent, seated For instant flight to visit Orsilochus On bird-back, I dragged off by the hair in time…. They are all snatching excuses to sneak home. Look, there goes one…. Hey, what’s the hurry?

      In this part the women are attempting to abandon the cause. Lysistrata has convinced the women to withhold sex from their men but eventually they get weak and start coming up with excuses to go see the men. The main reason this is seen as a comedy is because women were not seen as leader and were portrayed as not having any power or influence. The men carried those traits. Modern day lysistrata is what we call feminism.

      https://www.mainstreamweekly.net/article13569.html