I believe this is important to understanding the author and his stances. Rabelais has backgrounds in religion and is able to see the darker side to more typically claimed moral correct institutions. Anne-Pascale Pouey-Mounou mentions something similar as "Rabelais is both squarely in the camp of anti-ecclesiastical polemic and interested in the new ideas: the return to a biblical message cleansed of its scholastic glosses, and the condemnation of formalism, of the Church’s corruption and its persecutions. One can venture that Rabelais knew what he was talking about when he criticized the Church: he had been a Franciscan friar at Fontenay-le-Comte (who left his Observant congregation after his Greek books were confiscated " The point of satire usually is to call out the multiple sides to social norms and the trickster is typically a great tool where even villains before being defeated usually make very valid points in criticism of the norm and are usually only villainized because of their response to social inadequacy. The last part of "i give myself to the devil, of our religion" which is a small jab at the monotheism and acknowledges other religions which also was controversial for its time period and the way the Church treated polytheism.

Pouey-Mounou, Anne-Pascale. “3.” A Companion to François Rabelais, pp. 75–75.

When discussing Rabelais and his work, Yvonne Merritt of fgcu meantions " The reader can assume that Rabelais’ sarcasm is not just meant to be funny, but to be a warning. Rabelais suggests that the reader shouldn’t take anything at face value but should keep focused on discovering the true meaning behind his writing." which I believe to be spot on with the theme and society questioning nature of the trickster character. Rabelais the author is the trickster and in this section of the story it is presented as the phrase read between the lines but quite literally. Countries and nations in some respect still do but plenty back then would invade neighbors over the most asinine reasons from country provety to desiring a resource for convience but deferring to violence instead of trade. Here we see the silly satire on both the beginning of the quote and end but the 'meat' is an exposure to the behaviour of countries and leaders or elites and the way they behave in a more subtle nature. If you were reading this in a country that did violate their neighboring country or even on a domestic and literal neighbor level you would agree that the actions of the king was uncalled for. But just like Aritophanes's "Lysistrata" he does it in a way that it is hidden within the text under the guise of a joke and unlike Aristophanes he uses it as a weapon and quite openly hence the differences between a comedy from Aristophanes compared to Rabelais and his satire. Understandably he received a lot of backlash for his works but this quote does beg the question of actions taken by the elites that govern and it is important to keep these sorts of thoughts but it also is common that same said elites discourage such a condeming discourse.

Merritt, Yvonne. “The Unquenchable Thirst to Understand:  Francois Rabelais’ Satire of Medieval and Renaissance Learning  In Gargantua and Pantagruel  .” Rabelais, Nov. 1999, itech.fgcu.edu/&/issues/vol2/issue2/rabelais.htm.

The mention of the serpent in the grass is a reference to the bible garden of eden and the role the snake played with Eve and the downfall of men. Fortune or lady luck is also described as not only a woman but also a snake that has 'vain good' (80). This is important because it describes an aspect of christianity that poet-Dante is describing. Fortune or luck is not attributed to the divine in favor of god's blessings and thus the negative depiction. D. Reynolds mentions how Virgil uses simile to describe lady luck "Virgil also uses simile, a comparison using "like" or "as," as he compares Fortune to a snake: Fortune is "like a serpent in the grass, is hidden." Poet-Dante is thus using Virgil, a mentor figure, to describe her in a less than flattering light. Both of these points in relation to this line add context to underlying sentiments within the story and how depictions of non-Christian ideals are depicted. "What poetic devices are used in Dante's Inferno?" eNotes Editorial, 17 Feb. 2022, https://www.enotes.com/topics/dantes-inferno/questions/what-poetic-devices-are-used-in-dante-s-inferno-3022058. Accessed 9 Mar. 2024.

It is important to remember that the knights of the round table and the Arthurian tales are related quite often to Christian tales and Christianity. The prince of paradise is a moniker of Jesus Christ and Christ is mentioned fairly often throughout the story. Jesus is called the Prince of Peace because He restores broken relationships between man and God and man and fellow man. And in regards to the common theme of Gawain being seen as and treated so highly as he makes his way to the Green Knights home he is constantly being tested in these ways. With women and seduction, with men and the green knight, which he ends up faltering on. When considering how Jesus and christianity plays signifigant part, remember Jesus and his trials then notice Gawain and his own trials. "The love test wrought through Berailak 's wife again places Gawain in a real situation. Three times he faces the test of chastity; three times he refutes the challenge. Through bis aooeptance or the girdle, the poet makes Gawain intensely human. He presents a men who realizes tbst he taoes certain death, and sees in the girdle a chance to survive the coming match. Would any men do less? " (Harvey 35). This quote by Nancy Harvey explains how Gawain is humanized and made into a standard of what a man should be and faced with very real and plausible trials. That relatability assists in bringing out those Christian ideals and how they attribute many things to Christ and try to live by those Christian values.

Abundant Life. “Why Jesus Is Called The Prince of Peace.” Abundant Life, 9 Jan. 2024, livingproof.co/why-jesus-is-called-the-prince-of-peace/#:~:text=Jesus%20is%20called%20the%20Prince%20of%20Peace%20because%20He%20restores,and%20man%20and%20fellow%20man.&text=Our%20inherent%20sinful%20nature%20affects,God%20and%20fellow%20human%20beings. Harvey, Nancey Lens. UR Scholarship Repository, chrome-extension://efaidnbmnnnibpcajpcglclefindmkaj/https://scholarship.richmond.edu/cgi/viewcontent.cgi?referer=&httpsredir=1&article=2184&context=masters-theses.

This part is a hidden message of incompetence of the leadership. An old man, older established man who can't rally the men properly in the face of women is upset that she is standing in his way and made an alliance with the enemy's women to do it. But in reality it shows the idiocy of the Greek elites for being so stubborn that any sense of peace or words other than the ones he wants is trickery and misdirection. Aristophanes being a comedic writer had to tip toe around subjects that made the men out to be too much of a fool. While a biased reading back then could be interpreted as a tricky woman but in reality this part says how bullheaded and ignorant he is being despite this woman of such low standing in his eyes has done what he is unable to. And writes this offense off as a plot. Classical Scholar H.D. Westlake meantions this to some effect: "In the case of *Lysistrata" the difficulties are perhaps especially acute because tension at home and abroad was so tense, when the play was written and produced, that a comic poet might well have felt himself likely to be endangered if he were to voice his opinions too bluntly on topical issues." (Westlake). I think this is also true for a lot of the hidden messages of the incompetence of the men hidden behind jests and jabs at women. I agree that he does make his points and expressions as obscure as he can but here he seemed a bit close to saying plenty aloud.

Westlake, H. D. “The ‘Lysistrata’ and the War.” Phoenix, vol. 34, no. 1, 1980, pp. 38–54. JSTOR, https://doi.org/10.2307/1087757. Accessed 4 Feb. 2024.

The signifigance of the line is multi layered. A common theme is the action versus inaction, however actions vary. Professor Fengarette explains it in another light as "It seems the very model of active rather than the passive. Yet I can equally well view it in the passive mode, and describe it accordingly."(Finagrette). In Finagrette's words that were inspired by the Gita he makes the comparisons to active thought like when you lay awoke at night and early thoughts in the morning to those you have as you write. Each are both actions and can be seen as such but only one is active. In the case of the Gita while all act, only certain ones do so with greater purpose as opposed to others. Some Lead by action, and others follow that lead. Some make wise decisions while others simply make a choice. I believe this gives rise to questioning what actions mean when done with an active mind rather than a passive mind. Gandhi actions were active in their protest even in non-aggression similar to Lysistrata for example. In the end we all make decisions and actions, thus what is important is why.

Finagrette, Herbert. “Action and Suffering in the Bhagavadgītā - JSTOR.” JSTOR, www.jstor.org/stable/1399171. Accessed 3 Feb. 2024.