A modern gathering in Japan (Kanamara Matsuri) similar to those of the Greek tradition.

Phallic processions, or Penis Parade,^[1] called phallika in ancient Greece, were a common feature of Dionysiac celebrations; they were processions that advanced to a cult center, and were characterized by obscenities and verbal abuse.^[2] The display of a fetishized phallus was a common feature.^[3][4] In a famous passage in chapter 4 of the Poetics, Aristotle formulated the hypothesis that the earliest forms of comedy originated and evolved from "those who lead off the phallic processions", which were still common in many towns at his time.^[5][2][6]

The city of Tyrnavos in Greece holds an annual Phallus festival, a traditional phallophoric event on the first days of Lent.^[7]

In August 2000, to promote a representation of Aristophanes' The Clouds, a traditional Greek phallic procession had been organized, with a 25-foot (7.6 m) long phallus paraded by the cast with the accompaniment of Balkan music; the phallic device was banned by the staff of the Edinburgh Festival.^[1]

Similar parades of Shinto origin have long been carried out in Japan. Although the practice has been mostly eradicated in Japan, a few Kanamara Matsuri ("phallic parades") continue to this day.

See also[link]

• Hōnen Matsuri
• Kanamara Matsuri
• Phallus
• Saint Ubaldo Day
• Tyrnavos
• Fertility rite
• Liberalia (Roman festival)

Notes[link]

References[link]

• Richardson, N. J., The Homeric Hymn to Demeter. Oxford, 1974, pp. 214–15
• O’Higgins, Laurie, Women and Humor in Classical Greece. Cambridge, 2003. p. 57
• For the outrageous practice of "abuse from the wagons" see Fluck, H., Skurrile Riten in griechischen Kulten. Diss. Freiburg. Endingen, 1931., pp. 34–51
• Pickard-Cambridge, Arthur, Dithyramb, Tragedy, and Comedy. 2nd edition, rev. by T.B.L. Webster. Cambridge, 1962.
• Reckford, Kenneth, Aristophanes’ Old-and-New Comedy. Chapel Hill, 1987. pp.463–65
• [Ralph M. Rosen] (2006) Comic Aischrology and the Urbanization of Agroikia, pages 219–238
• The Problem of Origins in Cornford, F. M. the Origin of Attic Comedy. Ed. T. H. Gaster. Intro Jeffrey Henderson. Ann Arbor: U of MI P, 1993.
• Eric Csapo Riding the Phallus for Dionysus: Iconology, Ritual, and Gender-Role De/Construction Phoenix, Vol. 51, No. 3/4 (Autumn–Winter, 1997), pp. 253–295 doi:10.2307/1192539

External links[link]

• The Origins of Comedy from the Central University of New York
• THE RURAL DIONYSIA of Apollonius Sophistes
• ARISTOPHANES CLOUDS

This Ancient Greece-related article is a stub. You can help Wikipedia by expanding it. v t e

Georges Brassens
Background information
Born	(1921-10-22)22 October 1921 Sète, France
Died	29 October 1981(1981-10-29) (aged 60) Saint-Gély-du-Fesc
Occupations	Singer-songwriter
Instruments	Acoustic guitar
Years active	1951–1981
Labels	Universal Music
Associated acts	Pierre Nicolas, sometimes Barthélémy Rosso, Joël Favreau

Georges Brassens (French pronunciation: [ʒɔʁʒ bʁasɛ̃s]), 22 October 1921 – 29 October 1981), was a French singer-songwriter and poet.

Biography[link]

Brassens was born in Sète, a town in southern France near Montpellier. Now an iconic figure in France, he achieved fame through his elegant songs with their harmonically complex music for voice and guitar and articulate, diverse lyrics; indeed, he is considered one of France's most accomplished postwar poets. He has also set to music poems by both well-known and relatively obscure poets, including Louis Aragon (Il n'y a pas d'amour heureux), Victor Hugo (La Légende de la Nonne, Gastibelza), Jean Richepin, François Villon (La Ballade des Dames du Temps Jadis), and Guillaume Apollinaire, Antoine Pol (Les Passantes).

During World War II, he was forced by the Germans to work in a labor camp at a BMW aircraft engine plant in Basdorf near Berlin in Germany (March 1943). Here Brassens met some of his future friends, such as Pierre Onténiente, whom he called Gibraltar because he was "steady as a rock." They would later become close friends.

After being given ten days' leave in France, he decided not to return to the labour camp. Brassens took refuge in a slum called "Impasse Florimont," in the 14th arrondissement of Paris, where he lived for several years with its owner, Jeanne Planche, a friend of his aunt. Planche lived with her husband Marcel in relative poverty: without gas, running water, or electricity. Brassens remained hidden there until the end of the war five months later, but ended up staying for 22 years. Planche was the inspiration for Brassens's song Jeanne.

Apart from Paris and Sète, he lived first in Crespières (near Paris) and latterly in Lezardrieux (Brittany).

Biography[link]

Childhood[link]

Brassens grew up in the family home in Sète with his mother, Elvira Dagrosa, father, Jean-Louis, half-sister, Simone (daughter of Elvira and her first husband, who was killed in the war), and paternal grandfather, Jules. His mother, who came from southern Italy (Basilicata province), was a devout Roman Catholic, while his father was an easy-going, generous, openminded, anticlerical man. Brassens grew up between these two starkly contrasting personalities, who nonetheless shared a love for music. His mother—whom Brassens labelled a "missionary for songs" (militante de la chanson), Simone and Jules, were always singing. This environment imparted to Brassens a passion for singing that would come to define his life. At the time he listened constantly to his early idols: Charles Trenet, Tino Rossi, and Ray Ventura. He was said to love music above all else: it was his first passion and the path that led him to his career. He told his friend André Sève, "[It is] a kind of internal vibration, something intense, a pleasure that has something of the sensual to it." He hoped to enroll at a music conservatory, but his mother insisted that he could only do so if his grades improved. Consequently, he never learned to read music. A poor student, Brassens performed badly in school.

Alphonse Bonnafé, Brassens's ninth-grade teacher, strongly encouraged his apparent gift for poetry and creativity. Brassens had already been experimenting with songwriting and poetry. Bonnafé aided his attempts at poetry and pushed him to spend more time on his schoolwork, suggesting he begin to study classical poetry. Brassens developed an interest in versification and rhyme. By Brassens's admission, Bonnafé's influence on his work was enormous: "We were thugs, at fourteen, fifteen, and we started to like poets. That is quite a transformation. Thanks to this teacher, I opened my mind to something bigger. Later on, every time I wrote a song, I asked myself the question: would Bonnafé like it?" By this point, music had taken a slight backstage to poetry for Brassens, who now dreamed of being a writer.

Nonetheless, personal friendships and adolescence still defined Brassens in his teens. At age seventeen, he was implicated in a crime that would prove to be a turning point in his life. In order to make a little money, Georges and his gang decided to turn to small thefts whose principal victims were their respective families. Georges stole a ring and a bracelet from his sister. The police found and caught him, which caused a minor scandal. The young men were publicly characterized as "high school mobsters" or "scum". Some of the perpetrators, unsupported by their families, spent time in prison. While Brassens's father was more forgiving and immediately picked up his son, Brassens was expelled from school. He decided to move to Paris in February 1940, following a short trial as an apprentice mason in his father's business after World War II had already broken out.

Wartime[link]

Apprenticeship[link]

Brassens lived with his aunt Antoinette in the 14th arrondissement of Paris, where he taught himself to play piano. He began working at a Renault car factory. In May 1940 the factory was bombed, and France invaded by Germany. Brassens returned to the family home in Sète. He spent the summer in his home town, but soon returned to Paris, feeling that this was where his future lay. He did not work, since employment would serve only to profit the occupying enemy. Saddened by the lack of poetic culture, Brassens spent most of his days in the library. It was then that he set a pattern of rising at five in the morning, and going to bed at sunset – a pattern he maintained the greater part of his life. He meticulously studied the great masters: Villon, Baudelaire, Verlaine and Hugo. His approach to poetry was almost scientific. Reading, for instance, a poem by Verlaine, he dissected it image by image, attentive to the slightest change in rhythm, analysing the rhymes and the way they alternated. He drew on this enormous literary culture as wrote his first collection of poems, Des coups d’épée dans l’eau, whose conclusion foreshadowed the anarchism of his future songs:

Le siècle ou nous vivons est un siècle pourri.

Tout n'est que lâcheté, bassesse,

Les plus grands assassins vont aux plus grandes messes

Et sont des plus grands rois les plus grands favoris.

Hommage de l'auteur à ceux qui l'ont compris,

Et merde aux autres.

(The century we live in is a rotten century.

Nothing but cowardice and baseness.

The greatest murderers attend the greatest masses

And are the greatest favourites of the greatest kings.

Homage from the author to those who understood it,

And shit for the others.)

Brassens also published A la venvole in 1942, thanks to the money of his family and friends, and with the surprising help of a woman named Jeanne Planche, a neighbour of Antoinette, probably the first Brassens fan. Brassens later commented on his early works: "In those times, I was only regurgitating what I had learned reading the poets. I hadn't transformed it into honey yet."

Exile[link]

In March 1943, Brassens was requisitioned for the STO (Service de Travail Obligatoire: Obligatory Work Service) and was taken to Basdorf, Germany. He found time to write, but he stooped to easiness. It was nevertheless in Germany that he wrote Bonhomme and Pauvre Martin, along with more than a hundred songs, that were later either burned or frequently altered before they reached their final form (Le Mauvais sujet repenti). He also wrote the beginning of his first novel, Lalie Kakamou. In Germany, he met some of his best friends like Pierre Onténiente, whom he nicknamed "Gibraltar", because he was "firm as a rock." Onténiente later became his right-hand man and his private secretary.

A year after he arrived in Basdorf, Brassens was granted a ten day furlough. It was obvious to him and his new friends that he wouldn't come back. In Paris, he had to find a hideout, but he knew very few people. He had indeed led quite a lonely life in Paris, seeing only a friend from Sète and the girls. Finally, Jeanne Planche came to his aid and offered to put him up as long as necessary. Jeanne lived with her husband Marcel in a hovel at 9 impasse Florimont, with no gas, water or electricity. Brassens accepted... and stayed there for twenty two years. He once said on the radio: "I was nice there, and I have gained since then quite an amazing sense of discomfort." According to Pierre Onténiente: "Jeanne had a crush on Georges and Marcel knew nothing, as he started to get drunk at eight in the morning."

Anarchist influences[link]

Once put up at Jeanne Planche's, Georges had to stay hidden for five months, waiting for the war to come to an end. He continued writing poems and songs. He composed using as his only instrument a small piece of furniture that he called "my drum" on which he beat out the rhythm. He resumed writing the novel he started in Basdorf, for only now did he consider a career as a famous novelist. The end of World War II and the freedom suddenly regained didn't change his habits much, except that he got his library card back and resumed studying poetry.

The end of the war meant the homecoming of the friends form Basdorf, with whom Brassens planned to create an anarchist-minded paper, Le Cri des gueux (The villains' cry), which never came into being for lack of money. At the same time, he set up the "Prehistoric Party" with Emile Miramont (a friend from Sète nicknamed "Corne d'Auroch" –auroch's horn) and André Larue (whom he met in Basdorf), which advocated the return to a more modest way of life, but whose chief purpose was to ridicule the other political parties. After the failure of Le Cri des gueux, Brassens joined the Anarchist Federation and wrote some virulent, black humour tinged articles for Le Libertaire, the Federation's paper. But the extravagance of the future songwriter wasn’t to everybody’s taste, and he soon had to leave the Federation, albeit without resentment.

Brassens said in an interview: "I'm an anarchist, so much so that I always cross at the zebra crossing to avoid arguing with the police." He also said: "I'm not very fond of the law. As Léautaud would say, I could do without laws [...] I think most people couldn’t."

Career[link]

His friends who heard and liked his songs urged him to go and try them out in a cabaret, café or concert hall. He was shy and had difficulty performing in front of people. At first, he wanted to sell his songs to well-known singers such as "les frères Jacques". The owner of a cafe told him that his songs were not the type he was looking for. But at one point he met the singer Patachou in a very well-known cafe, Les Trois Baudets, and she brought him into the music scene. Several famous singers came into the music industry this way, including Jacques Brel and Léo Ferré. He later on made several appearances at the Paris Olympia under Bruno Coquatrix' management and at the Bobino music hall theater.

1964

He toured with Pierre Louki, who wrote a book of recollections entitled Avec Brassens (éditions Christian Pirot, 1999, ISBN 2-86808-129-0). After 1952, Brassens rarely left France. A few trips to Belgium and Switzerland; a month in Canada (1961, recording issued on CD in 2011) and another in North Africa were his only trips outside France – except for his concerts in Wales in 1970 and 1973 (Cardiff).^[1]

Songs[link]

Brassens rarely performed abroad. His lyrics are difficult to translate, though attempts have been made.^[2] He accompanied himself on acoustic guitar. Most of the time the only other accompaniment came from his friend Pierre Nicolas with a double bass, and sometimes a second guitar (Barthélémy Rosso, Joël Favreau).

His songs often decry hypocrisy and self-righteousness in the conservative French society of the time, especially among the religious, the well-to-do, and those in law enforcement. The criticism is often indirect, focusing on the good deeds or innocence of others in contrast. His elegant use of florid language and dark humor, along with bouncy rhythms, often give a rather jocular feel to even the grimmest lyrics.

Some of his most famous songs include:

• Les copains d'abord, about a boat of that name, and friendship, written for a movie Les copains (1964) directed by Yves Robert; (translated and covered by Asleep At The Wheel as "Friendship First" and by a Polish cover band Zespół Reprezentacyjny as "Kumple to grunt" and included on their 2007 eponymously titled CD).
• Chanson pour l'Auvergnat, lauding those who take care of the downtrodden against the pettiness of the bourgeois and the harshness of law enforcement.
• La Cane de Jeanne for Marcel and Jeanne Planche, who befriended and sheltered him and others.
• La mauvaise réputation – "the bad reputation" – a semi-autobiographical tune with its catchy lyric: "Mais les braves gens n'aiment pas que l'on suive une autre route qu'eux" (But the good folks don't like it if you take a different road than they do.)
• Les amoureux des bancs publics – about young lovers who kiss each other publicly and shock self-righteous people.
• Le gorille – tells, in a humorous fashion, of a gorilla with a large penis (and admired for this by ladies) who escapes his cage. Mistaking a robed judge for a woman, the beast forcefully sodomizes him. The song contrasts the wooden attitude that the judge had exhibited when sentencing a man to death by the guillotine with his cries for mercy when being assaulted by the gorilla. This song, considered pornographic, was banned for a while. The song's refrain (Gare au gori – i – i – i – ille, "beware the gorilla") is widely known; it was translated into English by Jake Thackray as Brother Gorilla, by Greek singer-songwriter Christos Thivaios as Ο Γορίλλας ("The Gorilla"), by Spanish songwriter Joaquín Carbonell as "El Gorila" ("The Gorilla"), by Italian songwriter Fabrizio De André as "Il Gorilla" ("The Gorilla" – FDA included this translation into his 1968 album "Volume III"), by a Polish cover band Zespół Reprezentacyjny as "Goryl" and by Israeli writer Dan Almagor as "הגורילה".
• Fernande – a 'virile antiphon' about the women lonely men think about to inspire self-gratification (or to nip it in the bud). Its infamous refrain (Quand je pense à Fernande, je bande, je bande..., `When I think about Fernande, I get hard') is still immediately recognized in France, and has essentially ended the use of several female first names.
• Supplique pour être enterré à la plage de Sète, a long song (7:18) describing, in a colourful, "live" and poetic way, his wish to be buried on a peculiar sandy beach in his hometown, "Plage de la Corniche".
• Mourir pour des idées, describing the recurring violence over ideas and an exhortation to be left in peace (translated into Italian by Italian singer-songwriter Fabrizio De André as "Morire per delle idee" and included in FDA's 1974 album "Canzoni" and by a Polish cover band Zespół Reprezentacyjny as "Śmierć za idee" and included on their 2007 CD "Kumple to grunt").

Brassens died of cancer in 1981, in Saint-Gély-du-Fesc, having suffered health problems for many years, and rests at the Cimetière le Py in Sète.

Legacy[link]

In recent years, more than 50 doctoral dissertations have been written about Georges Brassens. Many artists from Japan, Israel, Russia, the United States (where there is a Georges Brassens fan club), Italy and Spain have made cover versions of his songs. His songs have been translated into 20 languages, including Esperanto.

Many singers have covered Georges Brassens' lyrics in other languages, for instance Pierre de Gaillande, who translates Brassens' songs and performs them in English, Koshiji Fubuki in Japanese, Fabrizio De André (in Italian), Alberto Patrucco (in Italian), and Nanni Svampa (in Italian and Milanese), Graeme Allwright and Jake Thackray (in English), Sam Alpha (in creole), Yossi Banai (in Hebrew), Jiří Dědeček (in Czech), Mark Freidkin (in Russian), Loquillo, Paco Ibáñez, Javier Krahe, Joaquín Carbonell and Eduardo Peralta (in Spanish), Jacques Ivart (in esperanto), Franz Josef Degenhardt and Ralf Tauchmann (in German), Zespół Reprezentacyjny (they released 2 CDs of Brassens' songs in Polish) and Piotr Machalica (in Polish), Cornelis Vreeswijk (Swedish) and Tuula Amberla (in Finnish). Dieter Kaiser, a Belgian-German singer who performs in public concerts with the French-German professional guitarist Stéphane Bazire under the name Stéphane & Didier has translated into German language and gathered in a brochure 19 Brassens songs. He also translated among others the poem "Il n'y a pas d'amour heureux" of the French contemporary poet Louis Aragon. Franco-Cameroonian singer Kristo Numpuby also released a cover-album with the original French lyrics but adapted the songs to various African rhythms.

An international association of Georges Brassens fans exists and there is also a fan club in Berlin-Basdorf which organizes a Brassens festival every year in September.

Brassens composed about 250 songs, of which 200 were recorded, the other 50 remaining unfinished.

Renée Claude, an important Québécois singer, dedicated a tribute-album to him, J'ai rendez-vous avec vous (1993).

His songs have a major influence on many French singers across several generations, including Maxime Le Forestier, Renaud, Bénabar and others.

In 2008, the English folk-singer Leon Rosselson included a tribute song to Brassens, entitled "The Ghost of Georges Brassens", on his album A Proper State.

The song "À Brassens" ("To Brassens") from Jean Ferrat's album Ferrat was dedicated to Brassens.

Heritage sites[link]

Many schools, theatres, parks, public gardens, and public places are dedicated to Georges Brassens and his work, including:

• L'Espace Brassens in his hometown of Sète, a museum to his life.
• A park built on the site of the former Vaugirard horse market & slaughterhouses, was named parc Georges Brassens. Brassens lived a large part of his life about hundred metres from the slaughterhouses, at 9 impasse Florimont and then at 42 rue Santos Dumont. The park was inaugurated in 1975.
• A nearby station of Tram line 3 is also named in Brassens' honour.
• The Place du Marché of Brive-la-Gaillarde was renamed Place Georges Brassens, as a tribute to women that had had a clash here with the French gendarmerie, a clash he evoked in one of his songs, Hécatombe.
• In the Paris Métro station Porte des Lilas (Line 11) there is a mural portrait of Brassens along with a quote from his song "La Porte des Lilas", written for the 1957 film "Porte des Lilas" by René Clair. In this film, Brassens had a supporting role, practically playing himself.

References[link]

External links[link]

Wikimedia Commons has media related to: Georges Brassens

• (English) Espace Brassens museum in Sète
• (French) Georges-Brassens.com
• (French) AnalyseBrassens.com
• Georges Brassens at the Internet Movie Database

Don Quixote
Title page of first edition (1605)
Author(s)	Miguel de Cervantes Saavedra
Original title	El ingenioso hidalgo don Quixote De la Mancha
Country	Spain
Language	Spanish
Genre(s)	Picaresco, satire, parody, farce
Publisher	Juan de la Cuesta
Publication date	1605 (Part One) 1615 (Part Two)
Published in English	1612 (Part One) 1620 (Part Two)
Media type	Print
Dewey Decimal	863
LC Classification	PQ6323

Don Quixote ( /ˌdɒn kiːˈhoʊtiː/; Spanish: [ˈdoŋ kiˈxote] ( listen)), fully titled The Ingenious Gentleman Don Quixote of La Mancha (Spanish: El ingenioso hidalgo don Quixote de la Mancha), is a novel written by Miguel de Cervantes. The novel follows the adventures of Alonso Quijano, who reads too many chivalric novels, and sets out to revive chivalry under the name of Don Quixote. He recruits a simple farmer, Sancho Panza, as his squire, who frequently deals with Don Quixote's rhetorical orations on antiquated knighthood with a unique Earthy wit. He is met by the world as it is, initiating themes like Intertextuality, Realism, Metatheatre and Literary Representation.

Published in two volumes a decade apart, in 1605 and 1615, Don Quixote is considered the most influential work of literature from the Spanish Golden Age and the entire Spanish literary canon. As a founding work of modern Western literature, and one of the earliest canonical novels, it regularly appears high on lists of the greatest works of fiction ever published. In one such list, Don Quixote was cited as the "best literary work ever written".

Plot[link]

Part 1[link]

The First Sally

Alonso Quijano, the protagonist of the novel, is a retired directioner nearing fifty years of age, living in an unnamed section of La Mancha with his niece and housekeeper. While mostly a rational man of sound reason, his reading of books of chivalry in excess has had a profound effect on him, leading to the distortion of his perception and the wavering of his mental faculties. In essence, he believes every word of these books of chivalry to be true though, for the most part, the content of these books is clearly fiction. Otherwise, his wits, in regards to everything other than chivalry, are intact. He decides to go out as a knight-errant in search of adventure. He dons an old suit of armour, renames himself "Don Quixote de la Mancha," and names his skinny horse "Rocinante". He designates a neighboring farm girl as his lady love, renaming her Dulcinea del Toboso, while she knows nothing about this.

He sets out in the early morning and ends up at an inn, which he believes to be a castle. He asks the innkeeper, whom he thinks to be the lord of the castle, to dub him a knight. He spends the night holding vigil over his armor, where he becomes involved in a fight with muleteers who try to remove his armor from the horse trough so that they can water their mules. The innkeeper then dubs him a knight to be rid of him, and sends him on his way. Don Quixote next "frees" a young boy who is tied to a tree and beaten by his master by making his master swear on the chivalric code treat the boy fairly. The boy's beating is continued as soon as Quixote leaves. Don Quixote has a run-in with traders from Toledo, who "insult" the imaginary Dulcinea, one of whom severely beats Don Quixote and leaves him on the side of the road. Don Quixote is found and returned to his home by a neighboring peasant.

The Second Sally

While Don Quixote is unconscious in his bed, his niece, the housekeeper, the parish curate, and the local barber secretly burn most of the books of chivalry, and seal up his library pretending that a magician has carried it off. After a short period of feigning health, Don Quixote approaches his neighbor, Sancho Panza, and asks him to be his squire, promising him governorship of an island. The uneducated Sancho agrees, and the pair sneak off in the early dawn. It is here that their series of famous adventures begin, starting with Don Quixote's attack on windmills that he believes to be ferocious giants. The two next encounter a group of friars accompanying a lady in a carriage. They are heavily cloaked, as is the lady, to protect themselves from the hot climate and dust on the road. Don Quixote takes the friars to be enchanters who hold the lady captive. He knocks a friar from his horse, and is immediately challenged by an armed Basque travelling with the company. As he has no shield, the Basque uses a pillow to protect himself, which saves him when Don Quixote strikes him. The combat ends with the lady leaving her carriage and demanding those travel with her to "surrender".

The Pastoral Wanderings

Sancho and Don Quixote go on, and fall in with a group of goatherds. Don Quixote tells Sancho and the goatherds about the "Golden Age" of man, reminiscent of both Ovid and the later Rousseau in which property does not exist, and men live in peace. The goatherds invite the Knight and Sancho to the funeral of Grisóstomo, once a student who left his studies to become a shepherd after reading Pastoral novels, seeking the shepherdess Marcela. At the funeral Marcela appears, delivering a long speech vindicating herself from the bitter verses written about her by Grisóstomo, claiming her own autonomy and freedom from expectations put on her by Pastoral clichés. She disappears into the woods, and Don Quixote and Sancho follow. Ultimately giving up, the two stop and dismount by a pond to rest. Some Galicians arrive to water their ponies, and Rocinante attempts to mate with them. The Galicians hit Rocinante with clubs to dissuade him, which Don Quixote takes as a threat and runs to defend Rocinante. The Galicians beat Don Quixote and Sancho leaving them in great pain.

The Adventures with Cardenio and Dorotea

After leaving the prisoners, The Knight and Sancho wander into the Sierra Morena, and there encounter the dejected Cardenio. Cardenio relates the first part of his story, in which he falls deeply in love with his childhood friend Luscinda, and is hired as the companion to the Duke's son, leading to his friendship with the Duke's younger son, Don Fernando. Cardenio confides in Don Fernando his love for Luscinda and the delays in their engagement, caused by Cardenio's desire to keep with tradition. After reading Cardenio's poems praising Luscinda, Don Fernando falls in love with her. Don Quixote interrupts when Cardenio suggests that his beloved may have become unfaithful after the formulaic stories of spurned lovers in Chivalric novels.

Don Quixote de la Mancha and Sancho Panza, 1863, by Gustave Doré

In the course of their travels, the protagonists meet innkeepers, prostitutes, goatherds, soldiers, priests, escaped convicts, and scorned lovers. These encounters are magnified by Don Quixote’s imagination into chivalrous quests. Don Quixote’s tendency to intervene violently in matters which do not concern him, and his habit of not paying his debts, result in many privations, injuries, and humiliations (with Sancho often getting the worst of it). Finally, Don Quixote is persuaded to return to his home village. The author hints that there was a third quest, but says that records of it have been lost.

Part 2[link]

The Third Sally

Although the two parts are now normally published as a single work, Don Quixote, Part Two was a sequel published ten years after the original novel. While Part One was mostly farcical, the second half is more serious and philosophical about the theme of deception.

As Part Two begins, it is assumed that the literate classes of Spain have all read the first part of the history of Don Quixote and his squire. When they encounter the duo in person, a Duke and Duchess, and others, deceive Don Quixote for entertainment, setting forth a string of imagined adventures resulting in a series of practical jokes that put Don Quixote's sense of chivalry and his devotion to Dulcinea through many tests.

Even Sancho deceives him at one point. Pressured into finding Dulcinea, Sancho brings back three dirty and ragged peasant girls, and tells Don Quixote that they are Dulcinea and her ladies-in-waiting. When Don Quixote only sees the peasant girls, Sancho pretends that their derelict appearance results from an enchantment. Sancho later gets his comeuppance for this when, as part of one of the duke and duchess's pranks, the two are led to believe that the only method to release Dulcinea from her spell is for Sancho to give himself a surplus of three thousand lashes. Sancho naturally resists this course of action, leading to friction with his master. Under the duke's patronage, Sancho eventually gets a governorship, though it be false, and proves to be a wise and practical ruler; though this, too, ends in humiliation.

Near the end, Don Quixote reluctantly sways towards sanity: an inn is just an inn, not a castle.

The lengthy untold "history" of Don Quixote's adventures in knight-errantry comes to a close after his battle with the Knight of the White Moon, in which we the readers find him conquered. Bound by the rules of chivalry, Don Quixote submits to prearranged terms that the vanquished is to obey the will of the conqueror, which in this case, is that Don Quixote is to lay down his arms and cease his acts of chivalry for the period of one year (a duration in which he may be cured of his madness). Defeated and dejected, he and Sancho start their journey home.

Part Two of Don Quixote is often regarded as the birth of modern literature, as it explores the concept of a character understanding that he is being written about. This is a theme much explored in writings of the 20th Century.

Upon returning to his village, Don Quixote announces his plan to retire to the countryside and live the pastoral existence of shepherd, although his housekeeper, who has a more realistic view of the hard life of a shepherd, urges him to stay home and tend to his own affairs. Soon after, he retires to his bed with a deathly illness, possibly brought on by melancholy over his defeats and humiliations. One day, he awakes from a dream having fully recovered his sanity. Sancho tries to restore his faith, but Alonso Quixano, for that is his true name, can only renounce his previous existence and apologize for the harm he has caused. He dictates his will, which includes a provision that his niece will be disinherited if she marries a man who reads books of chivalry. After Alonso Quixano dies, the author emphasizes that there are no more adventures to relate, and that any further books about Don Quixote would be spurious.

Themes[link]

Don Quixote by Honoré Daumier (1868)

The novel's structure is in episodic form. It is written in the picaresco style of the late sixteenth century, and features reference other picaresque novels including Lazarillo de Tormes and The Golden Ass. The full title is indicative of the tale's object, as ingenioso (Spanish) means "quick with inventiveness".^[1] marking the transition of modern literature from Dramatic to thematic unity. The novel takes place over a long period of time, including many adventures all united by common themes of the nature of reality, reading, and dialogue in general.

Although the novel is farcical on the surface, the novel, especially in its second half, is more serious and philosophical about the theme of deception. Quixote has served as an important thematic source not only in literature but in much of art and music, inspiring works by Pablo Picasso and Richard Strauss. The contrasts between the tall, thin, fancy-struck, and idealistic Quixote and the fat, squat, world-weary Panza is a motif echoed ever since the book’s publication, and Don Quixote's imaginings are the butt of outrageous and cruel practical jokes in the novel. Even faithful and simple Sancho is unintentionally forced to deceive him at certain points. The novel is considered a satire of orthodoxy, veracity, and even nationalism. In going beyond mere storytelling to exploring the individualism of his characters, Cervantes helped move beyond the narrow literary conventions of the chivalric romance literature that he spoofed, which consists of straightforward retelling of a series of acts that redound to the knightly virtues of the hero.

From shepherds to tavern-owners and inn-keepers, the characterization in Don Quixote was groundbreaking. The character of Don Quixote became so well known in its time that the word quixotic was quickly adopted by many languages. Characters such as Sancho Panza and Don Quixote’s steed, Rocinante, are emblems of Western literary culture. The phrase "tilting at windmills" to describe an act of attacking imaginary enemies derives from an iconic scene in the book.

It stands in a unique position between medieval chivalric romance and the modern novel. The former consist of disconnected stories featuring the same characters and settings with little exploration of the inner life of even the main character. The latter are usually focused on the psychological evolution of their characters. In Part I, Quixote imposes himself on his environment. By Part II, people know about him through "having read his adventures," and so, he needs to do less to maintain his image. By his deathbed, he has regained his sanity, and is once more "Alonso Quixano the Good".

When it was first published, Don Quixote was usually interpreted as a comic novel. After the French Revolution it was popular in part due to its central ethic that individuals can be right while society is quite wrong and seen as disenchanting—not comic at all. In the 19th century it was seen as a social commentary, but no one could easily tell "whose side Cervantes was on." Many critics came to view the work as a tragedy in which Don Quixote's innate idealism and nobility are viewed by the world as insane, and are defeated and rendered useless by common reality. By the 20th century the novel had come to occupy a canonical space as one of the foundations of modern literature.

Background[link]

Sources[link]

Sources for Don Quixote include the Castillian novel Amadis de Gaula, which had enjoyed great popularity throughout the 16th century. Another prominent source, which Cervantes evidently admires more, is Tirant lo Blanch which the priest describes in Chapter VI of Quixote as "the best book in the world." The scene of the book burning gives us an excellent list of Cervantes's likes and dislikes about literature.

Cervantes makes a number of references to the Italian poem Orlando furioso. In chapter 10 of the first part of the novel, Don Quixote says he must take the magical helmet of Mambrino, an episode from Canto I of Orlando, and itself a reference to Matteo Maria Boiardo's Orlando innamorato.^[2] The interpolated story in chapter 33 of Part four of the First Part is a retelling of a tale from Canto 43 of Orlando, regarding a man who tests the fidelity of his wife.^[3]

Another important source appears to have been Apuleius's The Golden Ass, one of the earliest known novels, a picaresque from late classical antiquity. The wineskins episode near the end of the interpolated tale "The Curious Impertinent" in chapter 35 of the first part of Don Quixote is a clear reference to Apuleius, and recent scholarship suggests that the moral philosophy and the basic trajectory of Apuleius's novel are fundamental to Cervantes's program.^[4] Similarly, many of both Sancho's adventures in Part II and proverbs throughout are taken from popular Spanish and Italian folklore.

[edit] Spurious Second Part by Avellaneda

It is not certain when Cervantes began writing Part Two of Don Quixote, but he had probably not gotten much further than Chapter LIX by late July 1614. About September, however, a spurious Part Two, entitled Second Volume of the Ingenious Gentleman Don Quixote of La Mancha: by the Licenciado (doctorate) Alonso Fernández de Avellaneda, of Tordesillas, was published in Tarragona by an unidentified Aragonese who was an admirer of Lope de Vega, rival of Cervantes.^[5] Avellaneda's identity has been the subject of many theories, but there is no consensus as to who he was. In its prologue, the author gratuitously insulted Cervantes, who not surprisingly took offense and responded; the last half of Chapter LIX and most of the following chapters of Cervantes' Segunda Parte lend some insight into the effects upon him; Cervantes manages to work in some subtle digs at Avellaneda's own work, and in his preface to Part II, comes very near to criticizing Avellaneda directly.

In his introduction to The Portable Cervantes, Samuel Putnam, a noted translator of Cervantes' novel, calls Avellaneda's version "one of the most disgraceful performances in history".^[6]

The second part of Cervantes' Don Quixote, finished as a direct result of the Avellaneda book, has come to be regarded by some literary critics ^[7] as superior to the first part, because of its greater depth of characterization, its discussions, mostly between Quixote and Sancho, on diverse subjects, and its philosophical insights.

Other stories[link]

Don Quixote, his horse Rocinante and his squire Sancho Panza after an unsuccessful attack on a windmill. By Gustave Doré

Don Quixote, Part One contains a number of stories which do not directly involve the two main characters, but which are narrated by some of the picaresque figures encountered by the Don and Sancho during their travels. The longest and best known of these is "El Curioso Impertinente" (the impertinently curious man), found in Part One, Book Four. This story, read to a group of travelers at an inn, tells of a Florentine nobleman, Anselmo, who becomes obsessed with testing his wife's fidelity, and talks his close friend Lothario into attempting to seduce her, with disastrous results for all. In Part Two, the author acknowledges the criticism of his digressions in Part One and promises to concentrate the narrative on the central characters (although at one point he laments that his narrative muse has been constrained in this manner). Nevertheless, "Part Two" contains several back narratives related by peripheral characters.

Several abridged editions have been published which delete some or all of the extra tales in order to concentrate on the central narrative.^[8]

Style[link]

Spelling and pronunciation[link]

Cervantes wrote his work in a form of Old Castilian or Ladino, a Sephardic Jewish language derived from Hebrew and Aramaic and that became the medieval form of the Spanish language. The language of Don Quixote, although still containing archaisms, is far more understandable to modern Spanish readers than is, for instance, the completely medieval Spanish of the Poema de mio Cid, a kind of Spanish that is as different from Cervantes's language as Middle English is from Modern English. The Old Castilian language was also used to show the higher class that came with being a knight errant.

In Old Castilian the letter x represented the sound written with sh in modern English, so the name was originally pronounced "ki-SHOT-eh "[kiˈʃote]. However as Old Castilian became modern Spanish, the pronunciation of the sh sound changed, and came to be pronounced with a voiceless velar fricative sound like the Scottish or German ch and today the Spanish pronunciation of "Quixote" is ki-HO-teh [kiˈxote]. The original pronunciation is reflected in languages such as Astur-Leonese, Galician, Catalan, French, Italian and Portuguese that pronounce it with a "sh" or "ch" sound.

Today English speakers generally attempt something close to the modern Spanish pronunciation when saying Quixote (Quijote), as [dɒŋ kiːˈhoʊteɪ], although the traditional English spelling pronunciation pronouncing the name with the value of the letter x in modern English is still sometimes used, resulting in /ˈkwɪksət/ or /ˈkwɪksoʊt/. The traditional English rendering is preserved in the pronunciation of the adjectival form quixotic, i.e., /kwɪkˈsoʊtɨk/ or /kwɪkˈsɒtɪk/, the foolishly impractical pursuit of ideals, typically marked with rash and lofty romantic ideals.^[9]

Setting[link]

Cervantes' story takes place on the plains of La Mancha, specifically the comarca of Campo de Montiel.

In a village of La Mancha, the name of which I have no desire to call to mind, there lived not long since one of those gentlemen that keep a lance in the lance-rack, an old buckler, a lean hack, and a greyhound for coursing.

—Miguel de Cervantes, Don Quixote, Volume I, Chapter I

The location of the village to which Cervantes alludes in the opening sentence of Don Quixote has been the subject of debate since its publication over four centuries ago. Indeed, Cervantes deliberately omits the name of the village, giving an explanation in the final chapter:

Such was the end of the Ingenious Gentlemen of La Mancha, whose village Cide Hamete would not indicate precisely, in order to leave all the towns and villages of La Mancha to contend among themselves for the right to adopt him and claim him as a son, as the seven cities of Greece contended for Homer.

—Miguel de Cervantes, Don Quixote, Volume II, Chapter 74

In 2004, a multidisciplinary team of academics from Complutense University, led by Francisco Parra Luna, Manuel Fernández Nieto and Santiago Petschen Verdaguer, deduced that the village was that of Villanueva de los Infantes.^[10] Their findings were published in a paper titled "'El Quijote' como un sistema de distancias/tiempos: hacia la localización del lugar de la Mancha", which was later published as a book: El enigma resuelto del Quijote. The result was replicated in two subsequent investigations: "La determinación del lugar de la Mancha como problema estadístico" and "The Kinematics of the Quixote and the Identity of the 'Place in La Mancha'".^[11][12]

Language[link]

Because of its widespread influence, Don Quixote also helped cement the modern Spanish language. The opening sentence of the book created a classic Spanish cliché with the phrase "de cuyo nombre no quiero acordarme" ("whose name I do not wish to recall"): "En un lugar de la Mancha, de cuyo nombre no quiero acordarme, no hace mucho tiempo que vivía un hidalgo de los de lanza en astillero, adarga antigua, rocín flaco y galgo corredor." ("In a village of La Mancha, whose name I do not wish to recall, there lived, not very long ago, one of those gentlemen with a lance in the lance-rack, an ancient shield, a skinny old horse, and a fast greyhound.")

The novel's farcical elements make use of punning and similar verbal playfulness. Character-naming in Don Quixote makes ample figural use of contradiction, inversion, and irony, such as the names Rocinante^[13] (a reversal) and Dulcinea (an allusion to illusion), and the word quixote itself, possibly a pun on quijada (jaw) but certainly cuixot (Catalan: thighs), a reference to a horse's rump.^[14] As a military term, the word quijote refers to cuisses, part of a full suit of plate armour protecting the thighs. The Spanish suffix -ote denotes the augmentative—for example, grande means large, but grandote means extra large. Following this example, Quixote would suggest 'The Great Quijano', a play on words that makes much sense in light of the character's delusions of grandeur. La Mancha is a region of Spain, but mancha (Spanish word) means spot, mark, stain, region and word are not etymologically related (from Arab origin the former, from Latin macula the latter), so "de La Mancha" (lit. both Stained Quixote and Quixote from La Mancha) is a hilarious name for a spotless knight.

Publication[link]

Bronze statues of Don Quixote and Sancho Panza, at the Plaza de España in Madrid

In July 1604, Cervantes sold the rights of El ingenioso hidalgo don Quixote de la Mancha (known as Don Quixote, Part I) to the publisher-bookseller Francisco de Robles for an unknown sum. License to publish was granted in September, the printing was finished in December, and the book came out on January 16, 1605.^[15][16] The novel was an immediate success. The majority of the 400 copies of the first edition were sent to the New World, with the publisher hoping to get a better price in the Americas.^[17] Although most of them disappeared in a shipwreck near La Havana, approximately 70 copies reached Lima, from where they were sent to Cuzco in the heart of the defunct Inca Empire.^[17]

No sooner was it in the hands of the public than preparations were made to issue derivative (pirated) editions. "Don Quixote" had been growing in favour, and its author's name was now known beyond the Pyrenees. By August 1605 there were two Madrid editions, two published in Lisbon, and one in Valencia. A second edition was produced with additional copyrights for Aragon and Portugal, which publisher Francisco de Robles secured.^[18] Sale of these publishing rights deprived Cervantes of further financial profit on Part One. In 1607, an edition was printed in Brussels. Robles, the Madrid publisher, found it necessary to meet demand with a third edition, a seventh publication in all, in 1608. Popularity of the book in Italy was such that a Milan bookseller issued an Italian edition in 1610. Yet another Brussels edition was called for in 1611.^[16] In total, the novel is believed to have sold more than 10 million copies worldwide.^[19]

In 1613, Cervantes published the Novelas Ejemplares, dedicated to the Maecenas of the day, the Conde de Lemos. Eight and a half years after Part One had appeared, we get the first hint of a forthcoming Segunda Parte (Part Two). "You shall see shortly," Cervantes says, "the further exploits of Don Quixote and humours of Sancho Panza."^[20] Don Quixote, Part Two, published by the same press as its predecessor, appeared late in 1615, and quickly reprinted in Brussels and Valencia (1616) and Lisbon (1617). Part two capitalizes on the potential of the first while developing and diversifying the material without sacrificing familiarity. Many people agree that it is richer and more profound. Parts One and Two were published as one edition in Barcelona in 1617. Historically, Cervantes's work has been said to have “smiled Spain’s chivalry away”, suggesting that Don Quixote as a chivalric satire contributed to the demise of Spanish Chivalry.^[21]

English editions in translation[link]

Don Quixote goes mad from his reading of books of chivalry. Engraving by Gustave Doré.

There are many translations of the book, and it has been adapted many times in shortened versions. Many derivative editions were also being written at the time, as was the custom of envious or unscrupulous writers. Seven years after the Parte Primera appeared, Don Quixote had been translated into French, German, Italian, and English, with the first French translation of 'Part II' appearing in 1618, and the first English translation in 1620. One abridged adaptation is authored by Agustín Sánchez, which runs slightly over 150 pages, cutting away about 750 pages.^{[22][dead link]}

Thomas Shelton's English translation of the First Part appeared in 1612. Shelton is a somewhat elusive figure: some claim Shelton was actually a friend of Cervantes, although there is no credible evidence to support this claim. Although Shelton's version is cherished by some, according to John Ormsby and Samuel Putnam, it was far from satisfactory as a carrying over of Cervantes's text.^[18] Shelton's translation of the novel's Second Part appeared in 1620.

Near the end of the 17th century, John Phillips, a nephew of poet John Milton, published what is considered by Putnam the worst English translated version. The translation, as literary critics claim, was not based on Cervantes' text but mostly upon a French work by Filleau de Saint-Martin and upon notes which Thomas Shelton had written previously. Around 1700, a version by Pierre Antoine Motteux appeared. Ormsby considered this version "worse than worthless". What future translator Samuel Putnam called "the prevailing slapstick quality of this work, especially where Sancho Panza is involved, the obtrusion of the obscene where it is found in the original, and the slurring of difficulties through omissions or expanding upon the text" all made the Motteux version irresponsible. In 1742, the Charles Jervas translation appeared, posthumously. Through a printer's error, it came to be known, and is still known, as "the Jarvis translation". The most scholarly and accurate English translation of the novel up to that time, it has been criticized by some as being too stiff. Nevertheless, it became the most frequently reprinted translation of the novel until about 1885. Another 18th century translation into English was that of Tobias Smollett, himself a novelist. Like the Jarvis translation, it continues to be reprinted today.

Most modern translators take as their model the 1885 translation by John Ormsby. It is said that his translation was the most honest of all translations, without expansions upon the text or changing of the proverbs.

In 1922, Arvid Paulson and Clayton Edwards published a now-forgotten expurgated children's version printed under the title The Story of Don Quixote which has nevertheless recently been published on Project Gutenberg. It retains as much of the text as it could while leaving out the risque sections as well as those chapters that young readers might consider dull, and embellishes a great deal on Cervantes's original text (the title page actually gives credit to the two translators as if they were the authors, and leaves out any mention of Cervantes).^[23]

The most widely read English-language translations of the mid-20th century are by Samuel Putnam (1949), J. M. Cohen (1950; Penguin Classics), and Walter Starkie (1957). The last English translation of the novel in the 20th century was by Burton Raffel, published in 1996. The 21st century has already seen three new translations of the novel into English. The first is by John D. Rutherford and the second by Edith Grossman. Reviewing the novel in the New York Times, Carlos Fuentes called Grossman's translation a "major literary achievement"^[24] and another called it the "most transparent and least impeded among more than a dozen English translations going back to the 17th century."^[25] In 2005, the year of the novel's 400th anniversary, Tom Lathrop published a new English translation of the novel, based on a lifetime of specialized study of the novel and its history.^[26]

See also[link]

	Novels portal
	Spain portal

• Alonso Fernández de Avellaneda – author of a spurious sequel to Don Quixote, which in turn is referenced in the actual sequel
• List of best-selling books
• List of Don Quixote characters
• List of works influenced by Don Quixote – including a gallery of paintings and illustrations
• The 100 Best Books of All Time
• Tirant lo Blanc – one of the chivalric novels frequently referenced by Don Quixote
• Amadis de Gaula – one of the chivalric novels found in the library of Don Quixote
• António José da Silva – writer of Vida do Grande Dom Quixote de la Mancha e do Gordo Sancho Pança (1733)
• Belianis – one of the chivalric novels found in the library of Don Quixote
• coco - In the last chapter, the epitaph of Don Quijote identifies him as el coco

References and sources[link]

Further reading[link]

• Bloom, Harold (Ed.) (2000) Cervantes's Don Quixote (Modern Critical Interpretations). Chelsea House Publishers ISBN 0-7910-5922-7
• D' Haen, Theo (Ed.) (2009) International Don Quixote. Editions Rodopi B.V. ISBN 90-420-2583-2
• Echevarría, Roberto González (Ed.) (2005) Cervantes' Don Quixote: a casebook Oxford University Press USA ISBN 0-19-516938-7
• Duran, Manuel and Rogg, Fay R. (2006) "Fighting Windmills: Encounters with Don Quixote". Yale University Press ISBN 978-0-300-11022-7
• Johnson, Carroll B (Ed.) (2006) Don Quijote Across Four Centuries: 1605–2005. Juan de la Cuesta-Hispanic Monographs ISBN 1-58871-088-2
• Graf, E. C. (2007) Cervantes and Modernity: Four Essays on Don Quijote. Bucknell University Press ISBN 0-8387-5655-7

External links[link]

Find more about Don Quixote on Wikipedia's sister projects:
	Definitions and translations from Wiktionary
	Images and media from Commons
	Quotations from Wikiquote
	Source texts from Wikisource

• Don Quixote on In Our Time at the BBC. (listen now)
• Don Quixote, Volume 1 (volunteer-read audiobook) from LibriVox at Internet Archive.
• "One Master, Many Cervantes", by Ilan Stavans. A history of English translations. Humanities, September/October 2008. Volume 29, Number 5. Accessed 2010-08-04
• Works by Cervantes at Project Gutenberg
• The full text of Don Quijote in the original Spanish.
• Background information about Don Quijote and Cervantes