CHAPTER XXXV



475. The phrase "un disciplinante de luz" cannot be rendered accurately in
English except by a tedious circumlocution. The literal sense is "penitents of
light." There were two classes of penitents in the confraternities: the disci-
plinantes de luz and the disciplinantes de sangre, or "blood penitents." The
former marched in processions, carrying lighted tapers; the latter were flag-
ellants. (Rodriguez Marin)

476. "Ni pesada ni por pesar."

477. Sancho says "abernuncio" in place of "abrenuncio," an expression mean-
ing "far be it from me" or "fie on that!" The Latin form of the word is "abre-
nuntio," from "abrenuntiare"--"to renounce," as, for example, to renounce
the devil and all his works, in baptism (it is used in this sense by the fifth-
century Christian writer Salvianus). Both Motteux and Jarvis have the rather
meaningless rendering: "I pronounce it."

478. "Alma de cantaro"--idiomatic for "fool."

479. Inmate of a school for orphan lads.

480. "A Dios rogando / Y con el mazo dando." In the sense of "work and pray."
In his list of proverbs in the Don Quixote, Ormsby cites a number of savings cor-
responding to this one to be found in other European languages. Italian: "Invoca
i santi e da di piglio all' aratro'--"Invoke the saints and lay a hand to the
plough." French: "Dieu donne fil d toile ourdie"--"God provides thread for
the web with a warp." There is also the Latin: "Dii faciente adjuvant"--
"The gods help the doers ("God helps him who helps himself').

481. Compare Chapter vii (note 6) preceding and lxxi (note 23) following.

482. In the sense of something fitting, a suitable accompaniment.

483. "Que no son todos los tiempos unos "--literally, "that all times are not
the same." .

484. "Como de boluereme cazique." Jarvis: "as much to the thing as to turn
Turk." Motteux: "I have no more stomach for it than to be among the men-
eaters ." Ormsby: "as little fancy for it as for turning cacique." "Cac-
ique" if, literally, a West Indian chief.

485. See Chapter x (note 2) preceding. The Portuguese also have the proverb.

486. See Chapter II (note 7) preceding.

487. "Si algunos...fueren de mosqueo." Mosqueo " is the act of driving flies
away.



CHAPTER XXXVI



488. "La letra con sangre entra"--proverbial with schoolmasters of the time.

489. This theological heresy was suppressed by the Inquisition in the major-
ity of the editions of Don Quixote printed in Spain following the edition
of Valencia in 1616.

490. This expression, which has come to be a proverb, apparently derives from
someone who had been whipped through the streets mounted on an ass.

491. This is literal. Ormsby: "take care that nobody speaks evil of thee behind
thy back."

492. "Pon lo tuyo en consejo, y unos diran...." Rodriguez Marin: "Lo tuyo,
lo mio, and lo suyo are vulgar euphemisms for the pudenda, abundant exam-
ples of which are to be found in our sixteenth-century writers." Previ-
ous translators appear to have been unaware of this or else have glossed
it over.

493. See Chapter xxxi (note 396) preceding and Chapter xliii (note 10) follow-
ing.

494. See Part I, Chapter xx (note 9).

495. "...tengo de comer las manos tras el"--literally, "...after it." The
expression is one denoting great eagerness.

496. "Su calongia"--literally, "canonry." (Modem Spanish: "calonjia.")

497. The word in Spanish is "oregano"--"wild marjoram," an allusion to the
proverb that has already occurred in Part I, Chapter xxi (note 2): "Plegue a
Dios que oregano sea, / Y no se nos vuelva alcaravea--"Please God that it be
marjoram and not turn out to be caraway." The connection is somewhat ob-
scure; some would here read "orogano," or "oroganoso," from "oro"--"gold
and "gana"--"desire." At any rate, for purposes of translation, "gold-seeker"
would seem to be near enough. Motteux also employs it.

498. Compare Chapter xiii (note 157) preceding and Part I, Chapter xx (note 173).

499. The name Trifaldin was formed by Cervantes after the Truffaldin of
Boiardo's Orlando Innamorato and Ariosto's Orlando Furioso. " Trujfar "
in Italian, Spanish "trufar" means "to cheat" or "hoax." (Rodriguez Marin)

500. Commentators are not agreed as to what country is meant. Possibly a
mythical one.

501. Imitation of the Latin Dixi with which academic orations were termi-
nated.



CHAPTER XXXVII



502. Play on the name Trifaldi and "tres faldas"--"three skirts."

503. See Chapter v preceding (note 6) and Part I, Cnapter xlv (note 2).

504. A proverb.

505. A number of editors, including Fitzmaurice-Kelly and Hartzenbusch,
have emended " barbero " to "boticario"--"apothecary," as more in consonance
with the text; but "barber" may be due to ideational attraction, suggested by
clipping and scissors.

506. A proverb.

507. Compare Chapters xvn (note 9) and xxxiii (note 23) preceding, where
the proverb was quoted differently: "It is better to lose by a card too many
than a card too few."

508. "A word to the wise," etc. There are a number of forms of the proverb in
Latin and other languages: " Dictum (or verbum ) sapienti n ; " Intelligent
pauca"; in French: " A bon entendeur salut Portuguese: " A bornentendedor, pou-
cas palavras ."



CHAPTER XXXVIII



509. Variety of cloth worn by some religious orders and by women of the
people in some provinces. (Dictionary of the Academy, cited by Rodriguez
Marin.)

510. "De delgado canequi"--a cotton or calico cloth of East Indian origin.
(Dictionary of the Academy, cited by Rodriguez Marin.)

511. Mart os is a town in Andalusia, southwest of Jaen. It was noted for the
size of the chickpeas produced in that region. (Rodriguez Marin)

512. "Lobos," hence, Lobuna.

513. From "zorro, zorra"---"fox."

514 .The meaning of this verbal slip becomes apparent later, when the identity
of the "countess" is revealed. In Spanish the play is on the masculine and femi-
nine forms, "criado" and "criada," and is not so obvious as in English.

515. "Antes que salga a la placa de vuestros oydos, por no dezir orejas"
literally, "before it emerges into the public place of your heanng, not to say
ears."

516. Play on the Latin superlative ending, "-issimus." Fitzmauricc-Kelly, in his
notes on Ormsby sees a satire on the "culto" literary style of the period.

517. The old commentators see this as originally the expression of a eunuch,
who was "not so much interested in the, ornamentation of his body as in that of
his soul." Correas, in his dictionary of proverbs, Vocabulario de Refranes,
goes so far as to identify "a certain gentleman, a young student, native of
Avila, named Ortiz." (See Rodriguez Marin's note.)

518. See Chapter xxxvi preceding, note 13.

519. This imaginary island has been referred to in Part I, Chapter xvm (Don
Quixote's adventure with the sheep).

520. Southern point of the East Indian peninsula.

521. Lockhart (notes to Motteux) thinks it strange that Cervantes should
employ as the name of his countess a term signifying a figure of speech; but
the appellations of heroes and heroines in the romances of chivalry are fanciful
in the extreme.

522. In connection with these accomplishments, sec Chapter vi preceding.

523. This redondilla is translated from the Italian of Serafino Aquilano (Sera-
fino of Aquila), whose poems were printed at Venice in 1502; there is a copy
in the Bibliotheque Nationale in Paris. (Schevill) The original is itself
an imitation of the Spanish verse form.

524. See The Republic, Books III

525. Allusion to the ballad of that title.

526. It may be assumed that Cervantes is here criticizing, or satirizing, the af-
fected character of much of the poetry of his age--which, it is to be remem-
bered, was the age of Gongora and his followers. The "conceit" was the thing
with poets of the time. Indeed, the literary manner known as "conceptismo"
would appear to be rather deeply embedded in the Spanish temperament.

527. The author of the original form of this stanza (it is quoted a little dif-
ferently here) was the Comendador Escriva; it appeared in the Cancionero Gen-
eral of Hernando del Castillo in 1511. Edgar Allan Poe cites the stanza in his
burlesque piece, "How to Write an Article for Blackwoods."

528. On this measure, see Chapter xxiv preceding, note 7.

529. Name applied to remote and uninhabited islands. Torquemada employs it in
this sense in his Jardin de flores Curiosas. (Rodriguez Marin) See Schcvill's
Ovid and the Renaissance in Spain, p. 176.

530. The Tibar is a river in Arabia; the phrase "oro de tibar" signifies super-
refined gold. Panchaia, a part of Arabia Felix, is mentioned by Vergil, Georgics,
H, 139: "Totaque thuriferis Panchaia pinguis arenis." On the balsam, see
Pliny's Natural History.



CHAPTER XXXIX



531. "Who, speaking of such things, could restrain his tears?" Vergil's Aeneid,
11, 6-8. The passage reads, in full:

　　　　　　Quis talia fando
　　　　　　Mymtidommi, Dolopumve, out
　　　　　　duri miles Ulixi
　　　　　　Temperet a lacrimis--

532. The idea of a particular adventure being reserved for a particular knight is
frequently stressed. See Chapter xxn preceding, note 10.

533. "Civil" is probably to be taken here in the sense of "miserable." (Rodriguez
Marin)



CHAPTER XL



534. "Responde a las tacitas" A word is lacking in the original. I follow Cle-
mencin in reading "preguntas"--"questions."

535. "Apostare yo que no tienen hazienda para pagar a quien las rape"

536. Ladies in Cervantes' time actually removed hair in this fashion. Rodriguez
Marin quotes a recipe for "removing hair from the forehead and face or any
other part," found in the manuscript section of the National Library It Ma-
drid.

537. This also is true to life. (Rodriguez Marin)

538. There is an untranslatable word play here: "oliscan a terceras, auiendo
dexado de ser primas" If one were to take "terceras" and "primas" in their
literal signification, the rendering would be: "have a third-rate smell, having
ceased to be first-rate." But "prima" also means "cousin," and "terceira"
is a term for "procuress," while the verb "oliscor," according to the Dictionary
of the Academy, has the sense of "smell bad." Motteux: "their odor is somewhat
third-rate." Ormsby's rendering does not seem to say anything: "most of them
have a flavor of agents that have ceased to be principals."

539. "Las caualgaduras que son de retorno." According to Covarrubias, "mulas
de retorno ' ' are "mules that come back without a load." But the phrase
appears to be equivalent to "mulas de alquiler"--"beasts for hire." (Schevill)

540. For the story of Pierres and Magalona, see Part I, Chapter xlix, note 6.

541. "Clavileno," from "clavo"--"nail" or "spike" ("clavija"--"peg"), and
"leno"--"log"

542. Compare the "mediocritas aurea" or "golden mean," of Horace (Odes, II,
x, 5 -6). The concept is a common one with the Latin writers.

543. This proverb has occurred in Part I, Chapter xxn (note 4).

544. According to Correas (Vocabulario de Refranes, cited by Rodriguez
Marin), the sense of this proverbial expression is "great loss," "dam-
age," or "sorrow."

545. "Si pensassen por ello ser reynas." Motteux mistranslates: "though they
were to be queens thereby." In connection with the use of the pronoun vos,
see Part I, Chapter u.



CHAPTER XLI



546. Compare the "savages" or "wild men" at Camacho's wedding-, see Chap-
ter xx preceding, note 10.

547. Motteux is in error here: "that he will not use anything but his sword,"
etc.

548. It has been previously stated that the peg was in tne forehead. Ormsby
notes mat in the case of the magic horse in the Arabian Nights the guiding
peg was located in the neck; he also alludes to Chaucer's "Stede of bras"--
"Ye moten trill a pin stont in his ere."

549. "Ni...insula, ni insulos." "Insulos" is here used jocosely for "insulanos"
--"islanders." (Rodriguez Marin)

550. The first of these two proverbs has occurred in Part I, Chapters xxix and
xlvi; it recurs in Chapter lxxi following. The second has been quoted in
Chapter iv (note 7) preceding, and appears again in Chapters l (note 16) and
lxii (note 4) following.

551. This proverb recurs in Chapters liii (note 8) and lix (note 17) follow-
ing. The Portuguese also have it.

552. See Chapter xxu preceding, note 14.

553. This is a proverb with us.

554. The word play here is untranslatable. Don Quixote says: "eres hombre
veridico" and Sancho, mistaking "vertdico" for "verdico (verdecico)"--
"greenish," replies: "No soy verde, sino moreno"--"I am not green but brown-
skinned." For once, at least, I have adopted a rendering from Motteux as
the best available one: "1 believe thou art trusty"--"I am not rusty but sun-
burnt." Ormsby: "Thou art veracious"--"I'm not voracious."

555. Don Quixote has his mythology somewhat confused. The Palladium was
an image or statue of Pallas that, according to legend, fell from Heaven at
Troy and during the Trojan war was borne off by Ulysses and Diomedes because
the fate of the city depended on its possession.

556. "Sendos patemostres y sendas auemarias" Motteux: "with two Pater-
nosters and two Ave-Marias."

557. Clemencin notes that Pierres, Magalona's husband, was king of Naples,
not of France. Hartzenbusch makes the emendation: "queen of Naples."

558. Some editors (Benjumea and Fitzmaurice-Kelly) here read "legion" in
place of "region." Rodriguez Marin thinks it may have been a slip of the
tongue on Sancho's part.

559. Peralvillo was a place near Ciudad Real where the Holy Brotherhood exe-
cuted its prisoners.

560. The licentiate Torralba was tried by the Inquisition in 1528 on charges of
dealing in magic. His trial became famous in story and song.

561. Elsewhere (in his Persiles y Sigismunda) Cervantes states that the Torre
di Nona is a prison, not a street. (Schevh\)

562. Charles, Constable of Bourbon under Francis l, who went over to the side
of the Emperor Charles V and aided in the defeat of the French monarch at
Pavia in 1525. He died two years later, in the first assault on Rome by the
imperial army. See the account in Benvenuto Cellini's Autobiography . For an
account of Bourbon's treason, the reader may be referred to Marguerite of
Navarre, by Samuel Putnam (New York: Coward-McCann, 1935).

563. "Para cogerla, por mas que se remonte." Motteux is wrong: "to seize it
more strongly from a height."

564. The great Portuguese navigator known to us as Magellan.

565. "Por contento y satisfecho a toda su voluntad." The expression is one used
by notaries, something like "for value received." Cervantes employs it in a
legal document in connection with the sale of two of his comedies, under date
of March 5, 1585. (Rodriguez Marin)

566. Reference is to the Pleiades.

567. The original contains a redundancy that does not go well in English: "son
como vnos albelies y como vnas flores--"arc like so many gillyflowers and so
many flowers." Rodriguez Marin points out that this double form of comparison
is characteristic of the popular speech.



CHAPTER XLII



568. "Tengo de prouar a que sabe el ser governador." Motteux misses the sense:
"I wish to prove that 1 know how to be a governor."

569. Compare Sancho's letter to his wife in Chapter xxxvi preceding (see note 8
to that chapter).

570. The Christus was the cross preceding the alphabet in school primers, and
"not to know the Christus" was an expression signifying complete ignorance.

571. Allusion to tne school text, known as the Disticha de Moribus, etc., of
Dionysius Cato (see Chapter xxxm preceding and note 19).

572. Cervantes' phrase here, "mar proceloso" has the flavor of classical
Latinity. Compare St. Augustine (De Civitate Dei, v, 22): "procellossimum
pelagus"

573. It was the custom of fathers to begin their exhortations to their sons
(either by word of mouth or in writing) with this biblical maxim. (Rodri-
guez Marin) Compare Psalms 111:10, and Proverbs 1:7 and 9:10.

574. Allusion to the well-known fable of Aesop and Phaedrus.

575. The reference here is to the peacock's lordly tail; when it looks down
at its feet, the bird is supposed to be ashamed. The image is a popular one
with the Spanish mystics. (Rodriguez Marin)

576. This passage has proved confusing to editors and commentators. 1 have fol-
lowed the reading suggested by Schevill.

577. Cervantes here alters an old saying that went: "La sangre se hereda, y
el vicio se pega"--"Blood is inherited and vice sticks." Compare the remarks
of Dorotea, in Part I, Chapter xxxvi: "true nobility consists in virtue."

578. Begging friars would refuse alms but suggest that they might be thrown
into their hoods: "No quiero, no quiero; pero echddmelo en la capilla, o en
el sombrero"--"I do not want any, I do not want any; but throw it into my
hood or into my hat." The text literally reads: ". . . or as the 'I don't
want any' of your hood." Ormsby: ". . . or for the hood of thy 'won't have
it.' " Motteux: ". . . as...a cape to cover bribery."



CHAPTER XLIII



579. This was a comparison applied to black, unclean nails rather than to long
ones. That such nails were common in Cervantes' time is indicated by the
frequency with which writers employ the phrase " negro de una"---"black of a
nail, a phrase that occurs later in this chapter. (Rodriguez Marin)

580. See Suetonius's Life of Julius Caesar, Chapter 45.

581. The smell of garlic was regarded as the mark of the countryman. (Rodri-
guez Marin)

582. This is the second time that this significant statement has occurred. In
Chapter xxvi preceding, it is put into the mouth of Master Pedro of the pup-
pets.

583. The proverb runs: "Come poco y cena mas poco" Another version is: "Come
poco y cena masJDuerme en alto y viverds"--"Eat little [for the midday meal],
have a little more for supper, sleep at the top of the house, and you will
live [long]."

584. In his Tesoro de la lengua castellana, published four years before the
second part of Don Quixote appeared, Covarrubias lists the words "regoldar"
"to belch," and "regveldo (regueldo)"--"belching," but says nothing against
their use though he condemns the practice for which they stand as "a dis-
courtesy and boorishness, especially when done in front of persons to whom
respect is to be shown." (Rodriguez Marin)

585. Cervantes clearly believed that the people were the makers of language.
Compare Horace, Ars Poetica, 71-72: ". . . si volet usus, /quern penes arbi-
trium est et ius et norma loquendi ."

586. See Chapter xxx preceding (note 4).

587. See Chapter vn preceding (note 5).

588. See Chapter xxxi (note 8) and Chapter xxxvi (note 6) preceding.

589. A proverb; compare Chapter lvhi (note 9) following.

590. Proverb: "Castigame mi madre, y yo trompogelas ."

591. See Chapter xxxm preceding and note 3.

592. Don Quixote has uttered this proverb before, in conversing with the
Princess Micomicona, Part I, Chapter XL VI.

593. This proverb is repeated in Chapter lxiv (note 2) following. The Ital-
ians also have it.

594. The proverb reads in full: "He whose father is a judge goes to court
with assurance." The Dictionary of the Academy lists the phrase " tener el
padre alcalde"?' "have a judge for a father."

595. The proverb "Many go for wool and come back shorn" has been quoted
in Chapter xiv (note 8) preceding, and in Part I, Chapter vn (note 4) ;
it is repeated in Chapter lxvii (note 17) following.

596. "A quien Dios quiere bien, la casa le sabe" There is some doubt as to
the meaning here, whether it is "his house knows it" or "the house is sweet
to him"; and Hartzenbusch in place of "casa" would read "caza"--"the chase,"
with the sense: "his hunting is successful." However, if one is to follow
Covarrubias, the reading given above would seem to be the preferred one.
(See Rodriguez Marin.)

597. One thinks of some of the "success" maxims of the American "self-made
man."

598. Compare Chapter xx (note 13) preceding.

599. "Del hombre arraigado/No te veras vengado"

600. This saying originally read " al buen collar llaman santo "--"To keep
silent well is called holy." "Santo" with the old spelling " sancto " was
transformed into . Sancho and Sancho Panza proceeds to apply it to himself.
(See Rodriguez Marin.)

601. Rhyming proverb: "Entre dos muelas cordales/Nunca pongas tus pulgar
es." Ormsby cites the Italian: "Trarincudine e il martello,/ Man non metta
chi ha cervello "--1 Between the hammer and the anvil he does not put his
hand who has a head."

602. Compare Part I, Chapter xx (note 13).

603. See Matthew 7:3-4 and Luke 6: 41-42.

604. In place of "la muerta"--"the dead woman," an older reading of the
proverb has "la Muerte"--"Death." (Ormsby)

605. Rodriguez Marin notes a jocular variation: "The wise man knows more
in his house than the fool in the house of another."



CHAPTER XLIV



606. Ormsby: "The original, bringing a charge of misinterpretation against its
translator, is a confusion of ideas that it would not be easy to match."

607. In the text: "la del Capitan cautiuo"--"The Story of the Captive Cap-
tain"; but in Part I (see the title of Chapter xl) the tale is referred to
as "The Captive's Story"--"La Historia del Cautiuo."

608. Cervantes is here alluding to those who had criticized him for the intro-
duction of these stories in Part I, and in a manner is justifying their pre-
sence there. That he took these tales seriously is indicated by the remark
concerning their craftsmanship in the next sentence. In the introduction to
his translation of Don Quixote, Ormsby observes: "He [Cervantes] had these
stories ready written, and it seemed a good way of disposing of them; it is
by no means unlikely that he mistrusted his own powers of extracting from
Don Quixote and Sancho material enough to fill a book; but, above all, it
is likely that he felt doubtful of his venture. It was an experiment in lit-
erature ... he could not tell how it would be received; and it was well,
therefore, to provide his readers with something of the sort they were used
to, as a kind of insurance against total failure. The event did not justify
his diffidence. The public...skimmed the tales hastily and impatiently, ea-
ger to return to the adventures of Don Quixote and Sancho; and the public
has ever since done much the same."

609. In connection with these counsels that Don Quixote gives to Sancho, it
has been pointed out that Cervantes is indebted to the Galateo Espafiol of
Gracian Dantisco, published at Barcelona in 1593. A copy of this work is
preserved in the British Museum.

610. Professor Schevill thinks that the author may be indebted in this island
episode to a passage in the second part of the Amadis of Gaul.

611. The phrase "en justo y creyente"--literally, "as a righteous man and a be-
liever," has the idiomatic sense of "immediately," "at once." In English, in
order to bring out the full flavor and meaning of the expression, it is neces-
sary to give it a double translation.

612. The cap is the montera. "Watered camlet" (chamelote de agues), accord-
ing to Covarrubias, is camlet whose sheen is reminiscent of sea waves.

613. The jineta. The Spanish gentry had adopted this saddle from the Moors.

614. Or brand-new?' "flamantes"

615. Two fanegas. The sense here is, of course, figurative.

616. The Spanish word "soledad" here has the sense of the Portuguese "sau-
dades" an expression that is untranslatable in its fullness of meaning, signifying
as it does a vague nostalgic longing, half pleasant, half sad. In other
words, it was more than mere aloneness that Don Quixote felt. (See Rodriguez
Marin's note.)

617. Motteux expands as usual: "if they come into my chamber, they must
fly in at the window."

618. I follow Schevill's reading in this passage.

619. The allusion is to the poet, Juan de Mena, known as "the Spanish En-
nius." He was born at Cordova in 1512. In his poem "El Laberinto," the
following copla (No. 227) occurs:

O vida segura, la mama pobreza,
dadiva santa desagradecida!

"O the blessed life, meek poverty, holy gift unappreciated." Ormsby: "I sus-
pect there is a touch of malice in the words 'the great Cordovan poet.' To
hear any other poet but Gongora so described would have made a Gongorist
foam at the mouth."

620. See I Corinthians 7:30-31, and II Corinthians 7:10.

621. Cervantes here employs a word, "pantalia" the sense of which is un-
known. I follow Schevill in taking it as referring to patches, since we
are told in the next paragraph that "the patch on his shoe can be seen
a league away."

622. There are numerous allusions to this custom in Spanish writers of the
period. The toothpick was a mark of gentility. (See Rodriguez Marin.)

623. "Than a stain [mancilla] in the heart."

624. This is a burlesque ballad with assonant rhymes in the second and
fourth verses. I have not attempted to imitate the assonance as Ormsby
has.

625. Imitation of a passage in Vergil's Aeneid, iv, 366-67.

626. Inasmuch as these rivers meet, the effect is intended to be farcical.
(Clemencin)

627. These gifts heighten the farcical tone of the piece: silver slippers,
damask breeches, etc.

628. Reference to one of the crown jewels known as "La Sola," or the un-
matchable one. Pellicer: "It was fished up in the Southern Sea, in 1515,
and when the palace at Madrid burned, it was lost along with other most
precious gems, in the year 1734"

629. This expression was too much for the editors Hartzenbusch and Benju-
mea, who emended "los cabellos, como linos" to read "los cabellos, como
el oro"--"golden locks."

630. "Madama" is a Gallicism, employed jocosely.

631. See the adventure in the inn, Part I, Chapter xxvi.

632. The expression "cozido o asado" signifies "in whatever way it may be
(de cualquier manera que sea)" (Rodriguez Marin)



CHAPTER XLV



633. "Meneo dulce de las cantimploras." Covarrubias defines the "cantimplora "
as "a copper jug with a very long neck for cooling water or wine, by placing
or burying the jug in the snow or moving it about in a vat containing snow."
And Pellicer comments: "by the heat of the sun (which the author is here apos-
trophizing) thirst is excited in summer, which makes it necessary to shake the
coolers." The effect is intended to be farcical.

634. Of Thymbra, or Thymbre, a city in Troas that contained a temple of Apollo;
hence, Thymbraeus, "The Thymbraean," came to be one of the god's epithets.

635. Ormsby: "Hartzenbusch thinks that this outburst is a caricature of a pas-
sage in some poem of the day, and that such imitations are not uncommon in
Don Quixote. If so, we cannot wonder at it that Cervantes was not beloved by
the high-flying poets of the period."

636. See Aristotle's Physics, 11, 2.

637. Pellicer identifies Sancho's "island" as Alcala del Ebro, on the peninsula
formed by the bend of the Ebro River. Ormsby observes: "The critics have been
much exercised by the identification of Baratria, which has always been with
the cervantistas a favorite hunting ground for political allusions."

638. In modern Spanish, "barato" is an adjective meaning "cheap," but in old
Spanish it is also a noun signifying "a jest." Like Ormsby, I adopt this latter
reading. Motteux: "because the government cost him so cheap."

639. Compare Teresa Panza's remarks in Chapter v preceding.

640. The abuse of the title of "Don" by those without the worldly means to live
up to it was frequently commented upon in Cervantes' day.

641. It was originally the custom to beg the pardon of those present when some
unclean or vile subject was mentioned. Later, such expressions of apology came
to be interjected without rhyme or reason.

642. Rodriguez Marin believes that Cervantes is alluding sarcastically to the
quality of clothing (and food as well) furnished to prisoners.

643. The case of the drover’s purse comes later in the chapter. The author,
apparently, had originally put it first and then changed the order but neg-
lected to elide this reference. (Rodriguez Marin) Ormsby in his translation
changes the order of the incidents.

644. “por hazerle plazer y buena obra"--a notary’s phrase.

645. This was the procedure known in civil law as "juramento decisorio" when
one party agreed to abide by what the other swore. (Rodriguez Marin)

646. The rod of justice held by Sancho. It was lowered in order that the
witness might place his hand upon the cross of the rod and take his oath upon
it.

647. Commentators are agreed that this episode is taken from the Life of St.
Nicholas of Bari as inserted in the Golden Legend of Jacobo de Voragine,
thirteenth-century Archbishop of Genoa.

648. See note 9 above.

649. Literally, “other cats in my beard.”

650. This anecdote appeared in printed form as early as 1550, in the devotional
work of Francisco de Osuna, Norte de los Estados, published at Burgos in that
year. There are other traces of the story that go back as far as 1531. (See the
note by Rodriguez Marin.)



CHAPTER XLVI



651. This paragraph is omitted by Ormsby in his translation on the ground that
the lines "are repeated with some trifling changes in Chapter l, which is ob-
viously their proper place, while they come in very awkwardly here."

652. "Vihuela"--not "lute" as in Motteux.

653. Another burlesque ballad with assonant rhymes. See Chapter xliv pre-
ceding, note 19.

654. The original has region, clearly a printer's error.

655. "Azeyte de Aparicio"--an ointment said to have been named after its in-
ventor, while others see "Aparicio" as a corruption of "hyperico." Hyperi-
cum, in any event, was one of the ingredients. Ormsby. "oil of John's wort."



CHAPTER XLVll



656. "Como juego de maessecoral"--literally, "like a trick of Master Coral."
According to Covarrubias, the expression derives from the fact that charla-
tans and jugglers, stripping off their cloaks and jackets, were in the habit of
performing in doublets of the hue of red coral.

657. Cervantes is here caricaturing a custom that actually existed in Spain:
that of having physicians present at the tables of princes to advise what foods
should be eaten and to see that royal appetites were restrained. This is at-
tested by a document brought to light by the Society of Spanish Bibliophiles.
(See Rodriguez Marin's note.)

658. Clemencin states that "physicians formerly applied this term to a certain
subtle and balsamic humor which, so they believed, conferred vigor and elas-
ticity upon the fibers that make up the bodily texture." Covarrubias cites Al-
bertus Magnus: "humidum est vitae qualitas et potentia. "

659. Doctor Recio is not quoting Hippocrates. There was a prevalent saying to
the effect: "Omnis saturatio [or: indigestio ] mala, panis autem pessima"--
"All surfeit [indigestion] is bad, but that of bread is the worst of all." The
doctor substitutes "partridges" for "bread." (Schevill)

660. "Manjar peliagudo"--"peliagudo" also means "difficult" or "dangerous."

661. The olla-podrida is a highly seasoned dish of meat and vegetables cooked
in a bulging, wide-mouthed pot or jar known as an olla. The term has been
carried over into English.

662. "Canutillos de suplicaciones." This is the thin, rolled wafer known in mod-
em Spanish as "barquillo."

663. This is a village in La Mancha (not an imaginary one as some have sup-
posed) that has disappeared from the modern maps. The doctor locates it
with a fair degree of accuracy. The name literally means "Be off with you."
The physician's name, "Agiiero," means "omen/ which accounts for Sancho's

664. The University of Osuna has been referred to in Chapter \ preceding.
Founded in 1549, it existed until 1820. In its prime it was an important cultural
center. (Schevill)

665. Literally, "1 will place them upon my head"; compare Part 1, Chapter vi
and note 10.

666. See note 8 above.

667. The Biscayans were prominent in the royal service under Charles V and
Philip II. They were noted for their ability and loyalty and many of them
held secretarial posts. (See Rodriguez Marin's note.)

668. Literally, "newborn."

669. "De muerte adminicula y pessima, como es la de la hambre." "Adminicula"
is a word of Latin derivation that seems out of place in Sancho's mouth and
that makes not too much sense here. Most translators, in various languages,
e.g., Ormsby in English, have rendered it as "slow death." Tieck: "ein schlimmster
und schmahlichster Tod." Motteux: "evil death."

670. Compare Chapter xxxni preceding, and Part I, Chapter vi.

671. Compare Chapter xxxiv preceding: "it's the tripes that carry the feet,
not the feet the tripes."

672. "Alma de cantaro."

673. Compare the French peasant's expression "bon comme le pain" For the
European peasant in general, bread, which is the staple article of his daily
diet, has a significance that is almost sacramental.

674. "Perlesia" is "paralysis" or "palsy." "Perlerines" connotes "perlas"--
"pearls."

675. Rodriguez Marin cites the popular sayings: "Quien feo ama, hermoso le
parece"--"An ugly person whom one loves appears beautiful"; and "El esca-
rabajo llama a sus hijos granos de oro"--"The black beetle calls its young
ones grains of gold."

676. This passage is somewhat obscure. Like Ormsby, I have followed the read-
ing of Professor Juan Calderdn (Cervantes Vindicado).



CHAPTER XLVIII



677. It was customary to attribute physical defects to "the hand of 6od."
(Rodriguez Marin)

678. "Cebolluda labradora." The adjective "cebolluda" means "bulbous," or
having the characteristics of an onion ("cebolla"). Ormsby: "a clumsy coun-
try wench." Motteux: "a rank country wench."

679. A reminiscence of Garcilaso's Third Eclogue; see Chapter vm preceding
and note 1.

680. "Antes os la dara roma que aguilena." Motteux has the sense: "he will
rather tempt a man with an ugly object than with a beautiful one." According
to Rodriguez Marin, this is the tag of a popular tale of Andalusia.

681. "La que ofrecen essas reuerendissimas tocas." Motteux makes a bad blun-
der: "that which the most respectful pledges offer."

682. The distinction was a necessary one in Cervantes' time, the western part
of the principality being known as Asturias ae Oviedo, while the far eastern
portion was called Asturias de Santilana.

683. "Era montanes''--that. is, from the mountainous region north of Castile
and Le6n, known as the "Montana."

684. The hand-borne litter or sedan chair.

685. Pellicer locates this gate, famous in its day, as having been at the point
where the Calle de los Milaneses and the Calle de Santiago began. According to
Rodriguez Marin, it was burned in 1582 and shortly afterward was completely
torn down, but the name, as in the case of the well-known Puerta del Sol, re-
mained attached to the spot.

686. That is, to the barber-surgeon.

687. Rodriguez Marin believes this episode is taken from the Floresta Espanola
of Melchor de Santa Cruz.

688. "Danca como el pensamiento, bayla como una perdida" In order to render this
passage clearly, it is necessary to expand somewhat upon the Spanish text. As
Lockhart points out in his notes to Motteux, there is a distinction (which pre-
vious translators have ignored) between the danza, or courtly dance, and the
baile, or dance of the people. Ormsby: "dances quick as thought, foots it like
a gypsy." Motteux:" "dances like a thought, trips like a mad one."

689. Literally, a "tradesman's ear"--"orejas de mercader."

690. This comparison has occurred in Part I, Chapter xii. Ormsby, doubtless
inadvertently, omits the clause.

691. This is the old medicine speaking, with its conception of bodily "humors,"
its practice or blood-letting, etc. Webster defines an issue as "a discharge, or
flux, as of blood"; and, "an artificial ulcer made, as by incision, to secure
discharge of pus." The Spanish term is "fuente"--literally, "spring" or "foun-
tain."



CHAPTER XLIX



692. In Cervantes' time there were a number of popular treatises in Spanish on
Hippocrates and his aphorisms. (Schevill)

693. "Olla-podrida" literally means a "rotten pot." See Chapter xlvii pre-
ceding, note 6.

694. A proverb.

695. See Chapter xxxii (note 27) preceding and Chapter li (note 10) fol-
lowing.

696. See Chapter xiv preceding, note 7.

697. The general sense of this expression is: there is disorder, or a disturb-
ance, somewhere. (Schevill. See also the note by Rodriguez Marin.)

698. Compare Chapter xliii preceding.

699. "Tener respeto a la religion y a la honra de los religiosos." Ormsby: "to
respect religion and honor its ministers," rattier than Motteux's evasive render-
ing: ". . . and honor religious men." Rodriguez Marin observes that "we have here
an excellent program of government, set forth in only four lines of type." Whe-
ther or not one agrees with this, there can be little doubt that Sancho is voic-
ing Cervantes' own view of government and society.

700. This is a slip; Sancho had already supped.

701. The Spanish word "barato" used here refers to a gift made to onlookers or
servants out of the common fund (our modern "kitty" in a poker game) or out of
the winner's gains. (Rodriguez Marin)

702. Nothing is known of this particular sharper. (Schevill) For Cacus, see
Prologue to Part I, note 8.

703. "Auia de saber con quantas entraua la romana."

704. "Barato" again.

705. "Algun oficial"--"oficial" here has the sense of "artesano"--"artisan" (Ro-
driguez Matin) ; not "under officers," as Motteux has it.

706. The garment here referred to is the saltaembarca, which appears to have been
a sort of seaman's jacket open at the sides; compare the Italian saltambarco,
a peasants jacket. (See Rodriguez Marin's note.)

707. That is, with reeds employed as lances or javelins in a mock tournament.

708. Compare Chapter v (note 8) and Chapter xxxiv (note 5) preceding.

709. Rhyming proverb: "La mujer y la gallina/Por andar se pierden aina"

710. A proverb.



CHAPTER L



711. "Teresa Sancha" in the original.

712. The literal reading is "making public the Araniuez of her issues [foun-
tains]." The fountains of Aranjucz were famous ones. On issues, see Chapter
xlviii preceding, note 15.

713. On the text at this point, see Chapter xlvi preceding, note 1.

714. Ormsby: "Argamasilla is the only village in La Mancha where such a sight
could be seen; an arm of the Guadiana flows past it."

715. Tag of one of the old Cid ballads, "A Calatrava la Vieja" There are ref-
erences in other ballads to this mode of punishment inflicted upon light women,
and a number of later Spanish writers refer to it. (See Rodriguez Marin's
note.)

716. For this expression, compare Chapters xxxii and xxxiv preceding.

717. A proverb.

718. Literally, "you have but to open your mouth, and your mouth will be the
measure."

719. A similar expression has occurred in Chapter xlh preceding.

720. The Spanish dry measure, the "celemin," is roughly equivalent to a peck.

721. Aubrey Bell, in his Cervantes (pp. 12-13), cites this passage as an in-
stance of what he elsewhere (p. 42) calls "the independent and happy pov-
erty of the peasant."

722. "Como vn pino de oro." A "pino de oro" was a small ornament or trinket
stuck in the hair. (Rodriguez Marin)

723. The Spanish word here is "papahigo." According to Covarrubias, the
papahigo was a half-mask covering the face and used by travelers as a protec-
tion against the air and the cold. Duffield nas: "travel with his face in a
mask." Jarvis: "travel with a cape to his cap." Motteux is wrong: "go with an
umbrella over his head"; and Ormsby is ambiguous: "take the road with a sun-
shade."

724. Literally, "a bad year and a bad month."

725. Rhyming proverb: "Andeme yo caliente, / Y riase la gente."

726. This proverb has occurred before; see Chapters iv (note 7) and xli (note
5) preceding, and Chapter lxii (note 4) following.

727. Sound made in coaxing a dog; see Chapter xxxm preceding, note 15.

728. Rhyming proverb: "Viose el perro / En bragas de cerro, / Y no conocio su com-
panero"--"The dog saw himself in hempen breeches and did not know his compan-
ion." A variation is: "The countryman [el villano] saw himself . . . and was proud
as proud could be [y fiero que fiero]'' Compare the Italian: "Villano nobilitato non
conosce suo parentado"--"A rustic made a noble does not know his [own] relatives."

729. "Augustine doubts fit]." An expression employed by casuists and stu-
dents discussing dogmatic questions. (Rodriguez Marin)

730. On this proverb, see Chapter x preceding, note 1.

731. Master Pedro has quoted this biblical injunction, Chapter xxv preced-
ing (see note 18).

732. "Cual el tiempo, tal el tiento"--"As the time [occasion], so the be-
havior." Compare the proverb quoted in Chapter iv (note 8) preceding:
"Manners change when honors come."

733. Literally, "do penance with me." Compare Chapter in (note 18) preced-
ing.



CHAPTER LI



734. Literally, "a question"; "una pregunta" here has the sense of a difficult
problem. These subtleties enjoyed a great vogue in the schools of the day.
(Schevilf)

735. This paradox is a very old one, going back to the ancient Greek logicians.
(Compare the story of the King of the Crocodiles, the Epimenides Paradox,
etc.) See the discussion by Bertrand Russell and Alfred North Whitehead,
Principia Mathematica Vol. I, p. 61. The Theory of Logical Types invented
by Russell represents the first means of circumventing all the known paradoxes
within a completely formalized logical system. Other methods have been pro-
posed, and a good deal of investigation of this subject has been made by mod-
em mathematical logicians. (For this note I am indebted to my son, Hilary
Whitehall Putnam.)

736. Clemencin and Hartzenbusch recall that Sancho on two previous occasions
(Chapters xxxvi and xlih preceding) has stated that he did know how to sign
his name. Hartzenbusch, always free with his emendations, accordingly would
read: "Si supiera mejor firmar"--"It I knew how to sign my name better."

737. Motteux has the literal rendering: "I will snuff them away to air"--"yo
las despauilare en el aire."

738. Compare Psalms 113:7: "He raiseth up the poor out of the dust, and lifteth
the needy out of the dunghill."

739. There were a number of forms of this proverb: "Trim a bough and it will
look like a young man," etc. (Rodriguez Marin)

740. See the well-known fable by Phaedrus.

741. Schevill notes that the germ of this thought is to be found in Plato him-
self (Phaedo, xl) : "If you would follow my advice, think not of Socrates but
of the truth." The saying is commonly attributed to Aristotle, being a free
rendering of a passage in his Nicomachean Ethics. Compare the Spanish proverb:
"Amigo Pedro, amigo Juan, pero mas amiga la verdad"--"Pedro is a friend, Juan
is a friend, but a greater friend is the truth."

742. The name, as has been seen, means "be off with you" or "take yourself off."

743. A variation on the proverb "Take no bribe and surrender no right." See
Chapters xxxn (note 27) and xlix ( note 4) preceding.

744. As previously noted, the fanega (hanega) was roughly equivalent to 1.6
bushels.

745. Speaking of the dire poverty which the author of Don Quixote endured,
Aubrey F. G. Bell (Cervantes, p. 43) observes: "He had suffered . . .
from the insults of market-women, whose fierce loquacity covered a false-
ness in their weights."

746. "De haldas 0 de mangas"--literally, "by skirts or sleeves"; the expres-
sion commonly means, in colloquial usage, "in one way or another," "by hook
or crook," etc. Pellicer notes that the words have the secondary meaning of
"fees and gifts." That is, the fees and gifts that Sancho would receive as
governor.

747. Here we have something very like modern price-control and wage-fixing.
Apparently there was a "servant problem" then, as now.

748. "Coplas."

749. Lockhart (notes to Motteux) calls attention to an address to the throne
by Herrera, physician to Philip III, on the state of mendicity in Madrid,
with particular reference to the abuses perpetrated by the blind or false-
blind.



CHAPTER LII



750. This proverb has occurred in Part I, Chapter xxn.

751. Allusion to amulets and other charms worn in the lists to bring vic-
tory. (Rodriguez Marin)

752. "Su mal andante hija." Ormsby: "her unlucky daughter"; Motteux: "her
forsaken daughter."

753. The expression in the original is "bien desseada"--"much longed for," a
popular formula at the beginning of a etter, which the acolyte who serves as
copyist employs even though Teresa previously had not known that the duchess
existed. (Rodriguez Marin)

754. "De meter este buen dia en mi casa"--literally, "to take this fine day
into my house." Allusion to the proverb: "When good luck comes along, open
the door and let it in [take it into your house]." See Chapter iv preceding,
and note 7.

755. This would mean that the loaf cost about five cents, and meat about ten
cents the pound.

756. "Y a Roma por todo"--proverbial expression.

757. "Vuestra pomposidad"--used with farcical effect.

758. Professor Schevill notes that this son does not appear as a character in the
story, though he is mentioned a number of tunes; he thinks it strange that Ter-
esa does not refer to the lad in her letter to his father.

759. Cervantes himself had had more than one unfortunate experience as a tax
collector and was even imprisoned as a result of his muddled accounts.

760. A linen lace made with bobbins.

761. A little over three cents.

762. "A small municipality in the province of Teruel, diocese of Saragossa,
now forgotten in the guidebooks and travel narratives." (Schevill, translated
from the Spanish note.)



CHAPTER LIII



763. Compare the famous line of Shakespeare: "And thus the whirligig of time
brings in his revenges." (Twelfth Night, Act V, Scene 1.)

764. The text here may not appear to make sense, but it is what Cervantes
wrote: "la primauera sigue al verano, el verano al estto, el estto al otofio,
y el otofio al invierno, y el invierno a la primauera."

"Verano" and "estto" both mean "summer"; I have rendered the latter as
"harvest season"--Ormsby has "fall.’ Needless to say, this passage has occa-
sioned a lively controversy among editors and commentators. Some translators
have followed the original while others have adopted the emendation of the
Academy: "spring is followed by summer" "a la primavera sigue el verano"
etc. Jarvis: "spring is succeeded by summer." Motteux: "spring precedes
summer." Like Ormsby and Duffield, I have left the passage as it stands. Pro-
fessor Schevill believes Cervantes wrote it in this manner for one of several
possible reasons. I agree with Duffield that the author’s intention was pro-
bably humorous, a desire to poke fun at the "Mohammedan philosopher," Cid Ha-
mete.

765. Some editors, among them Hartzenbusch and Rodriguez Mann, emend the text to
read "swifter than the wind. Schevill retains the reading found in the first
edition.

766. Literally, "about reinforcements--"de socorros."

767. The term "lantema" is here employed humorously for "faro"--"beacon." (Rod-
riguez Mann) The "north pole" is an allusion to the marinner’s compass.

768. Scaling ladders.

769. "Me hago agua"--" I am turning to water."

770. This proverb has occurred in Chapter xli (note 6) preceding, and occurs
again in Chapter lix (note 17) following.

771. The "gazpacho "is a kind of cold broth made with bread, olive oil, water,
vinegar, garlic, onions, etc.

772. Compare Chapter vui preceding, and Part \, Chapter xxv. The proverb occurs
again in Chapters LV and LVII following.

773. Allusion to the proverb: "To her harm the ant grew wings." Compare Chapter
XXXIII (note 6) preceding.

774. See Chapter XIX preceding and note 4.

775. The Portuguese also have this proverb. Motteux is wrong: "Let no one stretch
his legs the more, however wide the sheet may be."

776. It was seven days, not ten, according to the statement made earlier in the
chapter.



CHAPTER LIV



777. Play on the expression "mentir por la barba" (or, "por mitad de la barba ")
--"to lie in [by] one’s beard."

778. There are many allusions to this custom by Spanish writers.

779. In the original, "Guelte, Guelte."

780. The term "franchones," "franchotes or "franchutes" was derogatorily applied
to those foreigners who roamed over Spain as beggars, peddlers, knife-grinders,
castrators of animals, etc. These words are not in the dictionary but are used
by many good writers. " Franchute "(which might be rendered as "Frenchy") is
still in common use. (See the note by Rodriguez Marin.)

781. Reference to the royal decrees which commanded the Moors in Spain, under pen-
alty of death, to be ready to sail for Africa on three days’ notice. The edict
affecting the kingdoms of Granada, Murcia, and Andalusia and the city of Homa-
chos was issued on December 9, 1609; the one for Castile, Extremadura, and La
Mancha was proclaimed on July 10, 1610; and others followed down through the
year 1613. (Rodriguez Marin)

A standard account is given by Florencio Janer, in his Condtcion Social de los
Moriscos de Espana (Madrid, 1857), pp. 72 ff. Cervantes further touches on the
subject in his novela y the Colloquy of the Dogs. He himself appears, in gen-
eral, to have been against the Moors, though this passage might be taken as
indicating a certain sympathy with their sufferings. In the novela referred to,
he is much more bitter. See the angry notes on the subject by Ormsby and by John
Gibson Lockhart (notes to Motteux).

782. In modem Spanish the phrase "en pelota" commonly means "stark naked" (equi-
valent to "en cueros "), but here the meaning is "in nether garments"--"ropas
menores" or "in trousers and doublet"?' "en calzas y en jubon." (Rodriguez Marin)

783. The stress on excitants to thirst reminds one of Rabelais.

784. "Botas"? small leather wine bags.

785. In the original: "the entrails."

786. Variation on a line from an old and well-known ballad, "Mira Nero de Tar-
peya" (Duran’s Ro?nancero General, No. 571): "Y el de nada se dolta"

787. "Cuando a Roma fueres,/Haz como vieres." Compare our version: "When in
Rome, do as the Romans do."

788. "Espanol y tudesqui tuto vno: bon compafio"--"a mixture of bad Italian
and Spanish." On the expression "bon compafio see Chapter xxv preceding and
note 10.

789. "Bon compafio, jura Di."

790. The excuse for the royal decrees banishing the Moriscos was the alleged
discovery of a conspiracy between the Moors of the peninsula and the Bar-
bary corsairs to restore the Moorish monarchy in Spain.

791. A proverb: "The good is not known until it is lost."

792. This is historically accurate. Many of the Moors did come back, and it was
necessary to repeat the expulsion order.

793. A contrast to the Germany we have come to know in modern times!

794. "Fino motor." Ormsby: "a true Moor." Motteux: "a rank Moor."

795. The Moors at first were permitted to take a certain amount of property
with them.

796. As Schevill observes, this expression sounds out of place in Sancho’s
mouth, but he may have got it from Don Quixote, who in turn found it in
the books of chivalry. In gypsy jargon a Sagittarius was one who was whipped
through the streets.

797. A variation of this proverb is: "The devil takes the well-gotten gain,
and takes the ill-gotten and its owner too."



CHAPTER LV



798. "A poco mas de tres estados." Covarrubias defines the estado as "a cer-
tain measure, of the height of a man.... The depth of wells or other deep
places is measured by estados." As a measure of length, tne estado is 1.85
yards. "Fathom" is the nearest equivalent in English.

799. Phrase supplied by the translator.

800. This is yet another of those expressions that sound a little out of place
in Sancho’s mouth, but he undoubtedly got it from Don Quixote.

801. For this bit of humor, compare Part I, Chapter xxx. Cervantes is here
imitating Boiardo in the Orlando Innamorato.

802. But Sancho was supposed to have given his bread and cheese to the pil-
grims. "If Cervantes, as some critics maintain, had written the Quixote slow-
ly and carefully, would he not have discovered in it such contradictions as
this--" (Rodriguez Marin)

803. Compare Chapter xm (note 3) preceding: "for troubles are less where
there is bread."

804. This, of course, is humorous, but Clemencin suspects it is an error.

805. Covarrubias: "A very ancient edifice on the banks of the River Tagus,
near Toledo.... Galiana was a Moorish princess.... Hence, a proverbial
expression, applied to those who are not content with the quarters assigned
them: to want Galiana' s palace."

806. Another reading of this proverb is: "Welcome, but not so if you come
alone." (In the original, a matter of punctuation.)

807. "!Voto a tal!"

808. Literally, "as if I had given birth to it."

809. Allusion to an old Ballad, "Dona Urraca, aquesa infanta" (Duran’s Ro-
mancero General, No. 807).

810. See Chapter XXXII preceding, note 27.

811. A proverb with the Spaniards as with us.

812. Teresa has quoted this proverb,
Chapter l (note 22) preceding.

813. The Portuguese add: "nor eat of this bread."

814. See Part I, Chapter xxv (note 5). This proverb also occurs in Part II,
Chapter x (note 2) and again in Chapters lxv (note 3 ) and lxxiii (note 10 ).

815. What of Sancho’s "Constitutions" (see Chapter LI preceding)?

816. Reference to a children’s game. There is some uncertainty as to how it
was played. Rodriguez Marin believes it is the modern game of "four corners"
(cuatro esquinas, or cuatro cantillos).



CHAPTER LVI



817. Allusion to the Council of Trent (ended 1563), statute of the twenty-
fifth session, canon 19, directed against knightly dueling of this sort.

818. The arroba, as has been seen, was 25.6 pounds.

819. This repetition of what has been said earlier in the chapter (such rep-
etitions, as the reader will have noted, are by no means infrequent in Cer-
vantes) might possibly be taken by the captious as further evidence of care-
less or hasty writing.

820. See Chapter vi preceding, note 1.

821. The question arises: how could the lackey have seen the young woman’s
face when she was so heavily veiled?

822. A proverb.



CHAPTER LVII



823. For the story of Bireno and his mistress, Olimpia, whom he deserted on
a desert island, see Cantos ix and x of the Orlando Furioso (compare the
legend of Theseus and Ariadne). It also forms the subject of a popular ballad
given in Duran’s Romancero General.

824. A proverb. Literally, "the just often pay for sinners in my country."

825. Literally, "from Seville to Marchena, from Granada to Loja, from

London to England." Marchena is in the province of Seville and Loja in the
province of Granada. I have here taken a hint from Ormsby, who has "from
Seville to Cadiz."

826. On this expression, see Chapter XXXIII preceding, note 3.



CHAPTER LVIII



827. Compare the verse quoted in the Prologue to Part I: "Non bene pro toto
libertas venditur auro." As Rodriguez Marin notes, this was a favorite theme
with Spanish poets of the Golden Age.

828. Having himself been a prisoner of the Moors in Algiers and in jail on a
number of occasions, Cervantes could speak from experience.

829. Clemencln: "A beautiful thought eloquently expressed, and how appropriate
to Cervantes’ own unfortunate, poverty-stricken situation!"

830. A "retablo "is the carved work at the back of an altar.

831. This was the customary way of transporting images from one parish to
another. (Rodriguez Marin)

832. This application of "Don" to the name of a saint was not original with
Cervantes. Rodriguez Marin calls attention to a twelfth-century poem in which
the expression "Don Iesuchristo" (Don Jesus Christ) occurs.

833. St. George, according to legend, slew the dragon to save the king’s daugh-
ter.

834. "Fue mas liberal que valiente"--literally, "more liberal than valiant." I
have followed Rodriguez Marin in taking this phrase as equivalent to "aun
mas liberal "--"even more liberal." Ormsby: "generous rather than valiant."
Jarvis and Motteux: "more liberal than valiant."

835. Compare Chapter xliii (note 11) preceding.

836. San Diego, or Santiago, is St. James (San Jaime, San Jacobo), the patron
saint of Spain.

837. See II Corinthians 12:2-4.

838. Quotation from Matthew 11:12.

839. "Adobandoseme el juyzio." Is this a flash of insight with regard to the
state of his mental faculties such as Don Quixote appears to have on several
occasions?

840. A popular expression by way of wishing one success in an undertaking.
(Rodriguez Marin)

841. This superstition is said to have been prevalent in the Mendoza family.
Quevedo refers to it in his Book of All Things ( Libro de Todas las Cosas): "If
you spill the salt and... are (a Mendoza), rise from the table without eat-
ing... and that way the omen with respect to the salt will be fulfilled; for
a misfortune always follows, and it if a misfortune not to eat." Such supersti-
tions, according to Covarrubias, ran in families.

842. This incident, apocryphal or not, is related in Suetonius’s Life of Julius
Caesar, which had appeared in Spanish translation in 1596. See also Livy, 1, 56,
and Herodotus, vi.

843. Word supplied by the translator to make the sense clearer.

844. "{Santiago, y cierra Espana!" See Chapter iv (note 6) preceding. The sense
is "close in upon them" or "attack."

845. The commentators note that Don Quixote does not really answer Sancho’s
question; and, indeed, it is rather strange tnat Sancho should ask it, seeing
that he himself, in a preceding chapter (iv), has quoted this battle cry as if
he understood it very well.

846. Allusion to the tradition that the Moors (Arabs) are descended from Hagar
(see the Old Testament).

847. The author appears to be particularly fond of this passage from Horace
{Odes, 1, iv, 13-14), as he makes use of it a number of times, beginning with
the Prologue to Part I.

848. "Say as."

849. According to Rodriguez Marin, the author means to say that the jackets
were of brocade and the skirts (sayas) of gold-embroidered tabby. This "tabi
de oro "was a more expensive material than plain tabby; at Seville, in 1627,
a little later than when Cervantes wrote, a yard was worth forty-three realcs.

850. Ormsby observes: "Hartzenbusch protests that Cervantes can never have writ-
ten this; but his pen does undoubtedly sometimes indulge in a flourish of the
kind." The fact is, the image of the sun halting in its course is taken from a
popular love song. (Rodriguez Marin)

851. The first edition has Anteon (Antaeus). Authors of the time commonly con-
fused the two names.

852. "He oido yo dezir de su valor y de sus gracias lo mismo que tu me has
dicho Most translators have taken the " gracias "as referring to Don Quixote;
but a couple of paragraphs above the author has employed the same word with
reference to Sancho ("drolleries"). It would seem to be a case of lack of
clarity in the writing. Ormsby makes the distinction that I do: "the valor of
the one and the drolleries of the other."

853. The Jarama River and the Tagus meet at Aranjuez.

854. These tame oxen ( cabestros ) were employed in driving the bulls from
pasture.

855. That is, in a bull fight. Literally, "were to be run."

856. A proverb.



CHAPTER LIX



857. The title is somewhat freely rendered.

858. "Condumio." According to Covarrubias, an old word used by the peas-
antry to denote food (meat) prepared to be eaten with bread. Ormsby: "the
prog"; Jarvis and Motteux: "his sauce."

859. "A que su sefior hiziesse la salua." Allusion to the custom formerly ob-
served in the houses of the nobility and other important personages, of hav-
ing the butler (" maestresala "--"pregustator") taste the food before his
master and the rest of the company did. Here it is Don Quixote who is sup-
posed to be acting as Sancho's "taster."

860. That is, he opened it only to eat, not to talk.

861. Rhyming proverb: "Muera Marta, y muera harta.

862. A proverb: "Hasta la muerte todo es vida."

863. The original has "y dexesse de pedir gallinas "--"and don't be asking for
hens." Rodriguez Marin is convinced this is an erratum; I follow his emenda-
tion: "gullurtas "

864. Don Quixote and Sancho were supposed to have gone to their room before
the conversation with the innkeeper occurred.

865. Allusion to the spurious continuation of Part I by Fernandez de Avel-
laneda. Rodriguez Marin: "Cervantes was thinking of writing this chapter
when there came to hand the Second Volume of the Ingenious Gentleman, *
Don Quixote de la Mancha, supposedly written by Alonso Fernandez de Avel-
laneda and published at Tarragona, in 1614." See the Prologue to Part II.

866. Ormsby: "Avellaneda in chap, n of his continuation makes Aldonza Lor-
enzo write to Don Quixote threatening him \frith a beating for calling her
Princess and Dulcinea, and Don Quixote, stung by her ingratitude, resolves to
look out for another mistress."

867. "Guardarla con suavidad y sin ha - zerse fuerga alguna." Ormsby finds it
"difficult to make sense" of this passage. He accordingly adopts Hartzenbuscn's
suggested emendation: "su vida "for " suavidad "and "tuerto" for "fuerga."
Ormsby renders: "his profession to maintain the same with his life and never
wrong it." Schevill and Rodriguez Marin make no comment, and indeed it seems
that such a translation as I have given would solve the problem.

868. Compare Chapters xiv (note 5), xxx (note 3), and xxxiv (note 8) pre-
ceding, and Chapter lxxi (note 10 ) following.

869. See the Prologue to Part 11. The author of the spurious Don Quixote, it
will be remembered, had taunted Cervantes with being an old man, with one
hand missing, etc.

870. Schevill is puzzled by this statement. "To what is Cervantes referring--"
he asks. "How are we to judge the style of an author from a text that is poo-
rly printed and, certainly, marred by the usual proportion of printer's errors--"
(From the Spanish note.)

871. It was Cervantes himself who, in Part I, Chapter vii, called Sancho's wife
Mari Gutierrez; a few lines above, in the same chapter, he had referred to her
as Juana Gutierrez, and in Part I, Chapter lii, she is Juana Panza.

872. In this chapter the author clearly reveals his own conception of Sancho's
character, and we can see the respect that he had for the squire and the peas-
ant type in general. This is a point that Aubrey F. G. Bell stresses throughout
in his Cervantes. Sancho is neither a glutton nor a drunkard nor a vulgar
buffoon; he is "gracioso"?' "droll" which is something quite different. This
is one of the chief sins of Motteux and certain other English language trans-
lators who would make him out to be a cockney clown.

873. For the second of these two proverbs, see Chapters xli (note 6) and liii
(note 8) preceding.

874. "Con mero mixto imperio." A juridical formula, according to Covarrubias.

875. "Hecho equis"? that is, with his legs forming the letter X.

876. "El autor... [no] quiere que no comamos buenas migas juntos." A free
translation.

877. Ormsby: "In chapter xi Avellaneda gives an account ot Don Quixote's
tilting at the ring in the Coso at Saragossa, and so prolix and encumbered
with details that his admirer, M. Germond de Lavigne, was forced to leave
it out." The reference is to De Lavigne's French translation (Paris, 1853).



CHAPTER LX



878. Don Quixote forgets that the lashes must be voluntarily inflicted, a fact of
which Sancho later reminds him.

879. A point was a tie or string with an aglet, used in the sixteenth and seven-
teenth centuries to join parts of the costume, such as doublet and hose.

880. "Se abrago con el a hr ago partido There has been some discussion as to the
meaning of the expression "a brago [ brazo J partido" but, according to the,
Dictionary of the Academy, it has reference to a struggle "with the arms
alone, without the use of weapons."

881. Reminiscence of an old historical ballad, "Los fieros cuerpos revueltos"
(Duran, Romancero General, No. 978). The allusion is to the assassination of
Peter the Cruel by his brother, Henry of Trastamara, aided by the latter's
page, Bertrand du Guesclin (Beltran Duguesclin), who as he tripped the
monarch up exclaimed, "Ni quito ni pongo rey; pero ayudo a mi senor "--"I
neither overthrow nor set up a king, but am aiding my lord."

882. Verses from another ballad, "A cazar va Don Rodrigo" (Durdn, op. cit.,
No. 691).

883. "For vida de sus pensamientos." Ormsby and Motteux render this lit-
erally: "by the life of his thoughts." Jarvis: "by the life of his best
thoughts."

884. Clemencin remarks that this is a commentary on the state of law and
order in the province of Catalonia in that period.

885 The "petronel" was a fifteenth-century portable firearm resembling a
large-caliber carbine.

886. The first edition has "Osiris," which, Hartzenbusch notes, is an error
or slip of the pen on the author's part; but, as Rodriguez Marin remarks,
the slip may be Roaue Guinart's and not Cervantes'. Ormsby: "The Busiris who
with Memphian chivalry and perfidious hate pursued the sojourners of Goshen."
\See Milton's Paradise Lost, i, 307.)

887. Roque Guinart (properly, Roca t Guinarda) was a Catalan bandit who 1
achieved considerable notoriety about the time Cervantes wrote. By 1610 he
had united under his command some two hundred followers. The portrait of
him given here appears to be a fairly 1 faithful one. "Despite his evil
way of fife, he won the warm sympathy of all 1 Spain." (Rodriguez Marin)
For an authoritative work on the subject, the special student may be re-
ferred to Perot Koca Guinarda, Historia d'aquest ban
doler, by Lluis Maria Soler y Terol (Manresa, 1909).

888. The "saltaembarca"; see Chapter xlix preceding and note 1 5.

889. The first edition has "/or muchos de don Vicente" I follow the reading
of a number of editors: "deudos "kinsmen," which agrees with the refer-
ence later in the chapter to JDon Vicente's "parientes"--"relatives"

890. The original reads "para que, zelosa, me quitasses la vida, la qual pues
la dexo en tus manos y en tus brag os, tengo mi suerte por venturosa." Cle-
mencin and other editors have found difficulty in making sense of the pas-
sage, due, as Rodriguez Marin observes, to an error in punctuation. Ormsby
omits the clause, 'Ha qual" etc. Motteux has the correct translation.

891. "Gente rustica y desbaratada"

892. The "harquebus" was a firearm having a matcnlock operated by a trigger
and supported for firing by a hook.

893. "Lladres"--Catalan for "thieves.

894. Proverb: "El abad de lo que canta yanta" Portuguese: "Abbade donde
canta, dahi janta"? { "Where the abbot sings, there he dines." Compare
our "sing for your supper."

895. "Frade"

896. Hartzenbusch points out that this ought to be the day of the beheading of
John the Baptist, or August 29, since, according to the dates of the letters
written at the duke's place, the feast of the saint's nativity, June 24, was
already past.

897. The Niarros and the Cadells were two rival bands; Roque belonged to the
former.



CHAPTER LXI



898. The first edition has "todos n -~ "all." Hartzenbusch and some other edi-
tors read "casi todos "? -"nearly all," a reading which Rodriguez Marin feels
it is necessary to adopt. Schevill retains "todos"

899. According to the work on Roca Guinarda by Soler y Terol (see note 10 to
the preceding chapter), one of these proclamations offered a reward of a
thousand pounds in the coin of Barcelona, to be paid out of the royal treas-
ury, along with other inducements, for the capture of the bandit dead or
alive.

900. "Lililies"--on this war cry, see Chapter xxxiv preceding, note 12.

901. "Donde mas largamente se con - ttene"--a legal phrase used in certain
oaths.



CHAPTER LXII



902. A proverb.

903. Rodriguez Marin: "An appetizing dish consisting of breast of fowl, espe-
cially of hen, with rice flour, milk, and sugar, the recipe for which the reader
will find in the Libro del arte de cozina of Diego Granado, Madrid, 1599.. ?.
The name was applied to this dish as far back as 1420.

904. Allusion to a passage in Chapter xii of the spurious Don Quixote.

905. This proverb has occurred in Chapters iv (note 7), xli (note 5), and l
( note 16) preceding.

906. A clear expression of Cervantes' attitude toward Sancho and his resent-
ment of the manner in which Avellaneda treats the squire.

907. "There are many stories in European folklore having to do with talking
heads; the eminent Roger Bacon, in the thirteenth century, who was looked
upon as a necromancer, fashioned a similar one." (Schevill, from the Span-
ish note.) "The first brazen head on record is that famous one possessed by
Albertus Magnus, which was broken into a thousand shivers by his disciple;
Thomas Aquinas, whose self-possession entirely deserted him on hearing the
sayings of the head. The great Albert exclaimed on beholding the accident,
'Perrit opus triginta annorum' Beckman, 1 in his History of Inventions, says
that this is all that has been recorded conceming the first and most famous
of all the brazen heads. Friar Bacon, in our own country, and the Marquess
de Villena, in Spain, passed for having in their possession similar marvels
of unholy mechanism. But I believe the invisible Girl, that some years ago
made the tour of all the capitals of Europe, has at last revealed all the
mystery of all the brazen heads that ever existed; and Cervantes, in the
text, seems to have anticipated all the capabilities of such a device.'
(Lochart, notes to Motteux.)

See the play by Robert Greene: The Honorable History of Friar Bacon and
Friar Bungay (1592). The special student will find a number of research ref-
erences in Schevill.

908. "Michael Scott; it is not known where he was born nor where he died
(around 1232); he studied at Paris and Oxford, learned Arabic in Toledo, and
translated various texts and commentaries on Aristotle from the Arabic into
the Latin; among his own books are: De sole et luna; De chiromantia; and De
physiognomia et de hominis procreatione; in Dante's Inferno, xx, 1 15-17, he
appears among the magicians." (Schevill, from the Spanish note.)

The lines from Dante to which Schevill refers are the following:

Quell'altro che ne ' fiancht e cosi poco
Michele Scotto fu, che veramente,
Delle magiche frode, seppe il gioco.

The other, who looks about the
flanks so slim,
Was Michael Scott; and verily
he knew
The circle of magic and its frauds
to limn.

(Lawrence Binyon translation.)

See J. W. Brown, Life and Legend of Michael Scott (Edinburgh, 1897); and
C. H. Haskins, Studies in the History of Medical Science (Cambridge: Harvard
University Press, 1924). Other commentators, however, including Bowie and
Pellicer, have denied that the Escotillo mentioned by Cervantes is the thir-
teenth-century Michael Scott. Ormsby adopts this latter view, to the effect
that the individual in question is one Michele Escoto, or Escotillo, a native
of Parma, who as an astrologer and magician enjoyed a great reputation in the
Low Countries in the time of Alexande) Farnese. Rodriguez Marin dismisses the
subject with: "The annotators of Don Quixote cite various astrologers and sor-
cerers named Escoto. I shall not pause here to conjecture as to which of them
Cervantes must be referring." (Clasicos Castellanos edition of the Don Quixote,
edited by Rodriguez Marin, Vol. Vlll, p. 139.)

909. "Guardo rutnbos "rumbos "here has the sense of "rombos or geometrical fig-
ures, as the latter term is employed by Merlin in his poetic speech in Chapter
xxxv preceding. (Rodriguez Marin) Ormsby, accordingly, is in error: "observed
the points of the compass."

910. "Sacaron a passear." Ormsby: "took Don Quixote out for a stroll." But
one does not speak of a stroll on horseback. A little further on Ormsby ren-
ders "passeo "more properly as "excursion."

911. Clemencin raises the question as to why these words are put into the
mouth of a Castilian, and believes that the answer is "because Don Quixote's
experiences must have been better known in Castile than in other regions";
but Rodriguez Marin thinks the author means to emphasize that "it was not a
Catalan but a Castilian who spoke thus to Don Quixote, a son of the people."

912. The original has "on all subjects" ? "en todas las cosas"

913. Ormsby again has "stroll."

914. "Flee, ye adversaries!" A formula of the Church in exorcising evil spirits.

915. In the original: "Do you think that all brave men are danzadores and
that all knights-errant are bailarines? The distinction here, which cannot be
brought out in English without a cumbersome circumlocution, is one that has
been previously noted between the danza, or formal, stately dance of the
nobility, and the baile, or dance of the people.

916. Reference to the zapateado; see Chapter xix preceding and note 3. Jarvis
and Motteux: "shoe-jig"; Ormsby: "shoe-fling."

917. For this expression, see Chapter xxxn preceding and note 16. The sense
is "agile as a gerfalcon."

918. u En lo del dangar no doy puntada reference to the danza again.

919. This was an expression employed in folk tales.

920. Rodriguez Marin cites the proverb: "El amor y la fe en las obras se
ve"--"Love and faith are shown by their works."

921. Proverbial expression.

922. Perogrullo was a legendary character who prophesied the obvious. Sam-
ples of his oracular (?) utterances are to be found in the collection known
as Cantos populates espanoles: "If you would have the ladies come after you,
when you go walking place yourself in front of them." Another specimen:
"It will be a sign, if you talk, that you have a tongue; and if you have
molars, it will show you are not without them; and it is certain that if
you go to the mirror you will see your face," etc. (Cited by Rodriguez Marin.)

923. Properly, the translator.

924. In the text: "Le Bagatele It is not known whether any Italian work with
this title ever existed or not. Professor Schevill states that he has gone
through any number of Italian and Spanish works without coming upon any
trace of Le Bagatelle. In Cervantes' time there were numerous volumes of
this sort variously labeled as collections of pleasantries, novels, tales,
fables, entertaining deeds and sayings, jests, apothegms, miscellanies, etc.
Schevill further draws attention to the fact that this is an imaginary
printing shop and that the Barcelona editions of the spurious Don Quixote
and of the work entitled Light of the Soul, referred to later on, are non-
existent ones.

925. That is, "trifles."

926. The text reads: "me precio de cantar"--"\ pride myself on being able
to sing," etc. That Cervantes owed a considerable debt to the Orlando Fu-
rioso as to other works that belong to the literature of chivalry, no reader
of the Don Quixote can fail to observe; and according to Aubrey F. G. Bell
(Cervantes, p. 19), during his five years' residence in Italy he had "learn-
ed sufficient Italian to read the poems of Ariosto and Tasso in the original."
His recollections of the language, however, to employ Professor SchevUTs word,
are marked by a certain "nebulousness" (" nebulosi - dad") and would appear
to be auditory rather than visual, as is indicated by his habit of translit-
erating and Hispanicizing Italian vocables: thus, "compagno" becomes "compano,"
"pignatta "becomes "pinata "place "is rendered as "piache" etc.

927. Pinata in the text. An earthenware cooking-pot.

928. Stew-pot.

929. "Place (place)" is "pleases"; "piu (mas)" is "more"; "su ( arriba )" is "up";
and "giu ( abajo )" is "down."

930. This comparison had been made use of by Diego de Mendoza, author of
Lazarillo de Tormes, and by Luis Zapata in the preface to his translation of
Horace's Ars Poetica, published in 1591. Compare Cervantes' observations on the
translation of poetry, in Part I, Chapter vi. Alexander Pope in one of his let-
ters approves the idea.

931. The Pastor Fido is the work of Battista Guarini (Venice, 1590); the
Spanish translation by Cristobal Suarez de Figueroa was first published at
Naples in 1602, and in a differing form was printed again at Valencia in 1609.
Jauregui's version of Torquato Tasso's Aminta was published at Rome in 1607;
a second edition appeared at Seville in 1618.

932. Clemencin remarks that this is bad arithmetic. A thousand ducats is a sum
equivalent to eleven thousand reales; at six reales the copy the returns on an
edition of two thousand would amount to twelve thousand reales; but this leaves
only a thousand reales? a very small sum--for the cost of paper, printing, and
all other expenses.

933. Lockhart observes: "It is amusing to see, in many passages of his works,
how completely Cervantes understood the tricks of the booksellers of his time."
As Clemencin notes, these remarks would be out of place in the mouth of a gen-
tleman of Argamasilla; it is obviously Cervantes himself who is speaking. The
author also touches on the subject in his novels, The Licentiate Vidriera and
Persiles and Sigismunda.

934. "Si el libro es un poco abieso." One thinks here of the American Thoreau
carrying home the unsold copies of his first book, A Week on the Concord and
Merrimack Rivers, and remarking that he now had a library of nine hundred books,
some seven hundred of which he himself had written!

935. "No vale vn quatrin."

936. Work by the Dominican friar, Felipe de Meneses, first published at
Seville in 1555; there were a number of later editions, but none is known to
have been printed at Barcelona. The title read: Light of the Christian Soul
against Blindness and Ignorance, etc.

937. 4 Son muchos los pecadores que se vsan Motteux mistranslates: "for sin-
ners that use them are many."

938. "Un tal vezino de Tordesillas "? literally, "a certain neighbor." The title-
page of Avelianeda's work identified him as "natural de la villa de Tordesil-
las"--"a native...." The correct title of Avelianeda's work is The Ingenious
Gentleman, Don Quixote de la Mancha, Which contains his third sally and is
the fifth part of his adventures (Tarraona, 1614). See the English translations
y Captain John Stevens (London, 1705) and William Yardley (London, !784).

"It was hardly judicious in Cervantes, says Ormsby, "to credit his enemy with
a second edition, but he seems to lose his head whenever he thinks of Avella-
neda and his insults-, and from this on he apparently thinks of little else.
From Chapter lix to the end, indeed, there is a decided falling off. The story
is at once hurried and spun out, and in the episodes of Claudia and Ana Felix he
drops into the tawdry style of the novels in the First Part. It is only when he
touches earth in Sancho Panza that he recovers anything like his old vigor."

939. It was the custom to kill pigs on St. Martin's Day. The proverb ran:
"A cada puerco le llega su San Martin "--"To every pig comes its Martin-
mas."

940. A statement of the basic spirit of realism that animates Cervantes' art.

941. Sancho had viewed the galleys when he and his master were first set down
on the beach.

942. The "cuatralbo "was an officer in command of four galleys.



CHAPTER LXIII



943. Compare Chapter x preceding, where, when Sancho returns from his sup-
posed interview with Dulcinea, Don Quixote says to him, "What is it, San-
cho, my friend? Am I to be able to mark this day with a white stone or a
black one--"

944. "Tiempo y serial que nos mucstra que en el se encierra etc. Hartzenbusch
emends to read: "tipo y serial which Ormsby, who adopts his reading, renders
as "pattern and image." I have followed Rodriguez Marin, who sees "tiempo" as
referring to the day or occasion and "serial" to the white stone.

945. "Que la chusma hiziesse fueraopa." According to the Dictionary of the
Academy, "liopa afuera /"--"Clothes off!"--was an expression employed to
advise the rowers to make ready. According to Covarrubias, it was used
when they had to row lustily ("cow htgado ").

946. Compare Sancho's use of this expression in Part I, Chapter xvii; it has
occurred a number of times.

947. T he citadel of Barcelona.

948. Rodriguez Marin points out that this concept is not Cervantes' own but
Aristotle's.

949. "for dos tios mios." Previous translators have rendered as "two uncles of
mine"; but Rodriguez Marin, whom 1 have followed, states that this must refer
to Juan Tiopieyo and his wife; for, as Clemencin notes, Ricote, in the story
that he tells in Chapter liv preceding, mentions only one uncle.

950. In Chapter liv preceding, this young man is referred to as Don Pedro Gre-
gorio; and in this present chapter, it will be noted, he is variously called
Don Gaspar Gregorio, Don Gregorio, and Don Gaspar. Rodriguez Marin thinks
this may possibly be a double name, like Juan Jose, Pedro Antonio, etc., and
considers this "a fresh indication of the carelessness with which Cervantes
wrote."

951. The cruzado was an old Castilian coin of gold, silver, or copper, so called
because it had a cross on the obverse side. There was also a Portuguese cru-
zado.

952. Clemencin observes that such a remark is scarcely becoming in the mouth
of a damsel of twenty. Rodriguez Marin: "And the same may be said of the words
a few lines below: 'I spoke to Don Gaspar and reminded him of the danger that
lay in his appearing as a man.' "

953. That is, the Sultan,


954. For the nature of this "offense" see Chapter liv preceding, note 14.



CHAPTER LXIV



955. See Chapter xxv preceding (note 9 >*

956. Compare Chapter xliii preceding (note 15).

957. See Chapter xxxiv preceding (note 4. This is literal: "de muy buenas en-
trants"

958. Compare Part I, Chapter 11 (note 6).

959. Motteux is inaccurate: "without them farms] he never felt that he was
himself at all."

960. "A quien Dios se la diere, San Pedro se la benediga ": from the mar-
riage ceremony.

961. That is, confess that the other is in the right.

962. In the original there is an untranslatable pun on the double sense of "des-
locado"--" dislocated" and "cured of madness" (from "loco "--"mad").



CHAPTER LXV



963. Certain commentators have expended a great deal of time and energy in an
attempt to establish a chronology for Don Quixote; but as Don Antonio Eximeno
observes in his Apologia de Miguel de Cervantes, etc. (Madrid, 1806), cited
by Menendez y Pelayo and Rodriguez Marin: "Cervantes' geography and that of
every author of works of the imagination is largely fanciful, and the time
element of the fable is as imaginary as the fable itself."

964. ll Donde las dan las toman"? literally, "where they give them, they take
them." A proverb. Ormsby renders literally; Motteux: "they that give must
take."

965. A variation on the proverb that has occurred a number or times: "Many
think to find bacon where there are no pegs."

966. Compare Chapter lviii preceding.

967. See Chapter vn preceding.

968. "Albricias "

969. See Chapter v preceding.

970. Rhyming proverb: "Hoy por ti y maflana por mf"

971. A proverb.

972. Philip Ill's officer charged with the expulsion of the Moriscos of La
Mancha.



CHAPTER LXVI



973. This saying will be found in Sallust's Oration on Caesar, 1,1: "Sed res
docuit id verum esse quod in carminibus Appius ait, fabrum esse suae quemque
fortunae"

974. From the Orlando Furioso, iv, 57. See Part I, Chapter xiii and note 3.

975. A proverb.

976. The Portuguese have the same proverb in a slightly different form:
" Com raiva do asno tomase a albarda"-"With rage one turns from the ass to
the packsaddle."

977. The arroba being twenty-five pounds, the fat man's weight was two
hundred and seventy-five.

978. An expression used in connection with persons of small consequence.
(Correas: V ocabulario de Refranes.)

979. This anecdote is not original with Cervantes; it will be found in the
Floresta Espanola of Melchor de Santa Cruz, who, according to Bowie, took
it from the Italian writer Alciato's De singulari certamine liber (Venice,
1544), a Spanish translation of which was published at Antwerp in 1558 (?).

980. "A la tabema de lo caro ": on this expression and the different classes
of wines and taverns in the Spain of that era, see Chapter xxiv preceding
and note 5.

981. This starts off as a juridical phrase, employed by someone who is going
bond for another, and ends jocosely with a popular proverb.

982. "De lo caro"

983. On the cheese of Tronchon, see Chapter lii preceding and note 13. These
"awakeners of thirst" once more remind one of Rabelais.

984. That is, removed the cover from it (" dessembaynd su calabaga").

985. There is a pun in the original that is hopelessly untranslatable, based
upon the double meaning of the verb "deber "ought" or "must," and "to owe."
Tosilos says: "... deue de ser vn loco"; and Sancho replies: "iComo deue?...
no deue nada a nadie" By attempting to render it, other translators have
succeeded only in writing bad English.



CHAPTER LXVII



986. It was Sancho who had filched the kerchiefs without his master's knowl-
edge. See Chapter lvii preceding.


987. There was a popular saying to the effect that "fairy treasure ["los tesoros
de los duendes "] is converted into a coal," and Covarrubias states that the
expression refers to "all possessions that are consumed and done away with in
an unaccountable manner." Ormsby notes that "the Spanish duendes are... more
akin to brownies than fairies."

988. That is, acorns. Clemencin observes that "acorns do not merit such an
epithet."--"Apparently," says Rodriguez Marin, "he 1 Clemencin] has never
tasted those acorns, for there are such, that are better than the best almonds."

989. Like a cornerstone in a building. The expression is a common one in Cer-
vantes. Rodriguez Marin thinks it was a popular saying current at the time.

990. The first edition has "Miciiloso which most editors have changed to
" Niculoso."

991. The allusion is to Garcilaso de la Vega's First Eclogue. Boscan is seen as
Garcilaso himself. There is a play on the Spanish "bosque "and the Latin
" nernus "? a grove.

992. "Big Teresa," -ona being an augmentative suffix.

993. "Buscar pan de rrayfrigo"-- literally, to look for better bread than that
made of wheat; this was a proverbial expression signifying a quest for some-
thing out of the ordinary.

994. The "churumbela "was a wind instrument made of a reed and resembling
a flageolet.

995. There is a difference of opinion among commentators as to what kind of
instrument, properly speaking, is signified by aloogues. According to the
description given here, albogues were a kind of cymbals, but others say the term
refers to a wind instrument. (See the note in Cejador.)

996. The reader unacquainted with Spanish may possibly be interested in
the meaning of these words: almohaza ? a currycomb; almorzar--to breakfast
or lunch; alfombra?z carpet; alguacil ? a constable; alhucema--lavender; al-
macen? shop; alcancia? bank or moneybox. SchevUl notes that not all these
words are of Arabic origin, almorzar } for example, being from the Latin
admorsus ( admordere ), that is to say, a "bite." He gives a number of philo-
logical references for those interested in the subject. As Clemencin remarks,
the Arabic employs al as an article, "which we affix to certain Latin vo-
cables, and this is the reason why we do not recognize them as our own.

997. Borcegut--a buskin or half-boot, zaquizami? a garret; niaravedi--the coin.

998. Alheli--gillyflower; alfaqui--teacher of the Koran.

999. The text in the original is somewhat obscurely (or carelessly) worded,
and this has led to a number of proposed emendations, but the sense of the
passage is clear enough.

1000. "Que polidas cuchares tengo de hazer.,} Jarvis has a suggestive rendering,
though outside the text: "Oh, what neat wooden spoons shall I make when I am
a shepherd!" Mottcux: "Oh, how I shall make the spoons shine when I see
me a shepherd!'^

1001. Jarvis: "What curds and cream! what garlands! what pretty knick-nacks!"

1002. Variation on the proverb: "Many go for wool," etc. See Part 1, Chapter
vii, and Part II, Chapters xiv (note 8) and xliii (note 17).

1003. A proverb.

1004. Ormsby cites the Plattdeutsch: "Wat de oogen nich seht dat krdnkt de
hart 00k nich. n

1005. Compare Part I, Chapter xxi (note n).

1006. Compare Chapter xliii (note 12) preceding.

1007. "Quttate alia, ojinegra." The original form of the saying was "Tirte alld y
culnegra"--"Be off with you, blackbottom." It is in this form that the proverb
is preserved among Jews of Spanish origin. (Rodriguez Marin)

1008. See Part I, Chapters xxi and xxxix.



CHAPTER LXVIII



1009. Ormsby, probably by oversight, omits this clause.

1010. This is from the Vulgate, Job 17:12: "After darkness I hope for light."
The words appear on the title page of Parts I and II of the original edition of
the Don Quixote and certain other works put out by the same publisher,
Juan de la Cuesta.

1011. One cannot but recall here Shakespeare's famous lines ( Macbeth, Act II,
Scene 2):

Sleep that knits up the ravell'd
sleave of care,
The death of each day's life, sore
labour's bath,
Balm of hurt minds, great nature's
second course,
Chief nourisher in life's feast.

And a little later in the same play (Act II, Scene 3): "Shake off this downy
sleep, death's counterfeit.. Compare Keats's "Endymion":

O magic sleep! O comfortable
bird,

That broodest o'er the troubled
sea of the mind

Till it is hush'd and smooth! O
unconfined

Restraint! imprisoned liberty!
great key

To golden palaces.

It may also be of interest to cite J. G. Saxe's humorous lines from "Early
Rising":

"God bless the man who first in-
vented sleep!"

So Sancho Panza said and so
say I;

And bless him, also, that he
didn't keep

His great discovery to himself,
nor try

To make it,--as the lucky fellow
might?

A close monopoly by patent-
right.

1012. For this proverb, see Chapter x preceding, note 7, and Chapter xxxu
(note 7).

1013. Miguel de Unamuno, in his Life of Don Quixote and Sancho (see the trans-
lation by Homer P. Earle, New York, 1917), a running commentary on Cer-
vantes' masterpiece, becomes even more dithyrambic than usual in discussing
these lines, finding that they hold the most deeply hidden and intimate essence
of the Quixotic spirit; but, as it happens, Don Francisco Rodriguez Marin has
shown the verses in question to be taken from a Spanish translation of Pietro
Bembo's Gli Asolani, an edition of which was published at Venice as early as
1515, the Spanish version appearing at Salamanca in 1551. (See tne extended note
in Rodriguez Marin.)

1014. Compare Chapters 11 (note 8), xvn, and lxiii (note 4) preceding.


1015. Motteux is at his typical worst here: "Trollopites, barbers, and Andrew
Hodge-podge, and bitchlings." Ormsby slurs the passage: "We, tortolites, bar-
bers, animals! I don't like those names at all...

1016. A proverb.

1017. Proverbial expression.