Literary Theory

Tales Within A Tale

Open book with glowing three-dimensional fantasy map showing mountains, forest, castles, and sea with ships and lighthouses.
A magical book opens to reveal a glowing 3D map with mountains and sea landscapes.

Image generated by AI

Ryan and Don Roger

14

Tales within a Tale

            Don Quixote, the novel, is a tale that tells the story of Don Quixote and his adventures. While the adventures of Don Quixote and Sancho Panza, and their delightful dialogs are the essence of the story, other stories abound. These ‘other stories’ are known, in academia, as the intercalated novels. They are tales told of and by other characters within the main history of the adventures of the ingenious hidalgo. While the characters within some of these intercalated novels mix at one level or another into the story of Don Quixote, some of them do not.

            The Tale of Foolish Curiosity, DQI, XXXIII / 33 -XXXV / 35, has very little to do with the story of Don Quixote, other than the fact that our knight is present in the inn while the tale is being told. We know that in Italy, Boccaccio’s Decameron, was a key player in the genre of story-telling. Our friends at AI tell us that “the Decameron is a collection of short stories by the 14th-century Italian author Giovanni Boccaccio (1313–1375). The book is structured as a frame story containing 100 tales told by a group of seven young women and three young men. They are sheltering in a secluded villa outside Florence to escape the Black Death. No television, no radio. They amuse themselves by telling stories. The various tales of love in The Decameron range from the erotic to the tragic. Tales of wit, practical jokes, and life lessons also contribute to the mosaic. In addition to its literary value and widespread influence (for example on Chaucer’s The Canterbury Tales, it provides a document of life at the time. It is considered a masterpiece of early Italian prose.”

            What is The Tale of Foolish Curiosity doing in the Quixote?One suggestion is the hinge theory – the tale links thematically to the ideas expressed in the Quixote. We have just met several intercalated novels in which the theme of love plays a major role. The Tale of Foolish Curiosity is a psychological novel, written in the Italianate style favored by Cervantes, that explores the theme of folly in love. A second theory is that The Tale of Foolish Curiosity is there merely for entertainment. A third is that it is there to demonstrate Cervantes’s writing skills. Whichever reason pleases us most, and all can be equally true, we know from DQ2, III /3, that not every reader was happy with the inclusion of this tale in DQI.

            In this chapter, Sampson Carrasco, the Bachelor, tells us that “One of the faults they find in this history … is that the author inserted a novel called The Tale of Foolish Curiosity – not that it is bad or badly told, but because it is out of place and has nothing to do with the story of his worship Don Quixote.” In response, our knight replies “Now I believe that the author of my story is no sage but an idle chatterer.” The Tale of Foolish Curiosity is the only intercalated novel criticized in this fashion. Let us take a brief look at the others.

            The story of Chrysostom and Marcela (DQI, XII, XIII, XIV) involves our knight errant, for the characters in the intercalated novel, interact with Don Quixote, Marcela, in particular. When she wishes to leave the scene, the young men who love her and follow her against her will wish to follow her, but Don Quixote defends her, and prohibits their pursuit of the shepherdess. In similar fashion, the tale of Cardenio and Lucinda is woven into the narrative of Don Quixote’s adventures, Cardenio appearing in DQI, XXIII, XXIV, and again in XXVII. The first meeting between them (DQI, XXII) is justly famous. Two foolish people, the Ragged Knight and the Knight of the Sad Countenance, meet, embrace, and look deeply into each others mad eyes.

            Almost immediately (DQI, XXVIII), Dorothea appears on the scene and starts to tell the tale of her own misfortunes. They are interwoven with the tale of Cardenio and Lucinda, although they are not aware of it. Dorothea learns of the plot to deceive Don Quixote and bring him back to his village and willingly agrees to play the part of a distressed lady in search of a knight errant to rescue her. Don Quixote accedes to her request.  When they spend the night at an inn, first they hear The Tale of Foolish Curiosity and the captive, recently escaped from Algiers, appears and tells his tale (DQII, XXXIX, XL, XLI). Yet more adventures occur at the inn, and several more characters weave their own tales into the tale of Don Quixote.

            Two clear patterns emerge. (1) Tales that are independent in their majority, of the knight’s story. (2) Tales that are interwoven closely with the adventures of Don Quixote and Sancho Panza. This style of events changes in DQII, after the intervention of ten years (1605-1615) during which Cervantes receives and processes feedback from his many readers. As we will see when we get there, Don Quixote and Sancho become the key figures in what will become the first self-referring novel (more about that later), and all the tales told within DQII will be woven into the stories of what will become, thanks to the split narrative, our two adventurers.

            Meanwhile, in 1613, Cervantes published his Novelas ejemplares, a collection of twelve short stories (novellas) that showcase his mastery of narrative beyond Don Quixote. These tales range from realistic depictions of 17th-century Spanish life to idealized, romantic adventures, designed to offer both entertainment and moral instruction. Some critics have speculated that Cervantes might have been thinking of including these novels is an expanded version of Don Quixote. However, if he did have that idea, he certainly abandoned it, given his own criticism of The Tale of Foolish Curiosity. I think, given the quality and expanded dimensions of DQII (1615), we can all be happy that he abandoned that idea!

Lure of the Picaresque Novel

Ryan and Don Roger

12

Lure of the Picaresque Novel

            Let us begin by asking – what is the picaresque novel? According to Wikipedia, “the picaresque novel, is a genre of prose fiction that depicts the adventures of a roguish but appealing hero, usually of a low social class who lives by his wits in a corrupt society. Picaresque novels typically adopt the form of an episodic prose narrative with a realistic style.”

            Is Don Quixote a picaresque novel? It has been called a picaresque novel by English standards, but rarely, if ever, by Spanish ones. Yes, Don Quixote is prose fiction that relates the adventures of Don Quixote and Sancho Panza. However, while Sancho is of low social class, Quixote himself most certainly isn’t. He is a landowner, with an expensive library, and a solid education. He is literate, though Sancho is not. Does Don Quixote live by his wits? Good question. Some would say yes, he does. Others, including the first-person narrator in DQI, I/1, would say his brain was so decayed with his all-night readings that it had dried up and he had no wits left to lose. Is the society around him corrupt? This is a much more difficult question to answer.

            In an earlier discussion, The Golden Age, we saw that Don Quixote, in his speech to the goat herds, contrasted the idyllic golden age of the Edenic pastoral with the corruption of contemporary society. As we mentioned earlier, neither description is truly accurate. As for the society in which Don Quixote moves, he meets, in the course of the novel, more than 600 characters, many of them unforgettable, some of whom are good, and some bad. More, Cervantes’s description of Spanish society is so wide and it is painted in such depth that it is hard to generalize and call that society corrupt. In addition, while Don Quixote meets low class characters in his travellers, he also mingles with judges, high ranking churchmen, country gentlemen, and even dukes and duchesses. Case made, I would hope.

            One further point on the picaresque, while the peripatetic novel may be considered picaresque in English, it is not picaresque in Spanish unless it is narrated in the first-person singular. The first word in Quevedo’s Buscón is ‘Yo’ / ‘I’ – “Yo, señor soy de Segovia.” / “I, sir, am from Segovia.” Then Pablos goes on to tell his own life story. On the other hand, the first-person narrator at the beginning of Don Quixote tells the story of the knight. He does not tell his own story, even though elements of his personal life are included within the knight’s tale.

            That said, elements of the picaresque do occur in the Quixote. The most important sequence can be found in DQI, XXII / 22, The freeing of the galley slaves. In this chapter, Don Quixote and Sancho meet a chain gang of low-class criminals who are en route to the coast to serve penal sentences chained to the oars of the King’s galleys. When Sancho tells his master that these men are forced, against their will, to serve in the galleys, Don Quixote sees an opportunity to employ his knightly skills – “this is a case for the exercising of my profession, for the redressing of outrages and the succouring and relieving of the wretched.”

            Don Quixote then asks each criminal in turn about the crimes they have committed. Big problem – in the same way that the goat herds have not understood a word of Don Quixote’s learned language, the knight is unable to understand the thieves’ slang of the galley slaves. There follows a series of misinterpretations. The first slave fell in love, the second had been singing, the third was short of a small sum of money, the fourth paraded the streets in state and on horse back, and the fifth had been caught up in an intricate tangle of relationships. Don Quixote cannot comprehend any of this and interprets each word in its literal, dictionary meaning.

            He doesn’t understand that the man in love was in love with someone else’s belongings, the singer had ‘sung’, ie confessed under torture, the third didn’t have enough money to bribe the judge, the fourth had been whipped through the streets, guilty of procuring, and possibly witchcraft, and the fifth had been involved in irregular sexual adventures with a wide range of people, some related and others not. Poor Don Quixote is baffled by this language.

            The sixth prisoner, the famous Gines de Pasamonte, is a different kettle of fish, for he has, in true picaresque fashion, written his own life story with his own fingers. Translated – he has written his own picaresque novel with himself in the starring role. When Don Quixote asks if the book is good, Gines replies that “it is so good … that Lazarillo de Tormes will have to look out, and so will everything else in that style …” “Is it finished?” Don Quixote asks him. “How can it be … if my life isn’t?” is the reply.  

            So, that is the story of Don Quixote’s encounter with the picaresque. It is a style that Cervantes tended to avoid, preferring at this stage the Italianate, the pastoral, the romance, and his own invention of the novel as a reinvention of the epic poem that can be written in prose. The picaresque was certainly a temptation for Cervantes, for he leaned towards that style from time to time in Don Quixote, and also in a couple of his exemplary novels (1612), namely Rinconete y Cortadillo and El Coloquio delosPerros, among others. That said, Don Quixote is certainly not a picaresque novel, in the Spanish sense of the word.

The Golden Age

Ryan and Don Roger

11

The Golden Age

            Don Quixote begins his discourse on the Golden Age (DQI, XI/11) with these words: “Happy the age and happy the times on which the ancients bestowed the name of golden, not because gold, which in this iron age of ours is rated so highly, was attainable without labour in those fortunate times, but rather because the people of those days did not know those two words thine and mine. In that blessed age all things were held in common.”

            Several things of note. First, the length of the sentences. Remember we are reading about a society in which the majority of people were still illiterate, knowing neither how to read nor to write. Earlier, in the same chapter, when Don Quixote describes his role as a knight errant, we read that “The goatherds did not understand this gibberish about squires and knights errant, but just watched in silence …”

            Don Quixote goes on to describe the perfect pastoral life in the course of which nymphs and shepherds could go about their daily lives living in peace, love, and justice, and aways at one with the land. It is interesting to read about this idealistic and escapist pastoral myth that takes place in a land overflowing with milk and honey. Now compare it with the reality of the illiterate goatherds who slaughter and consume their own goats, devour dried, wrinkled acorns, and eat rock hard, age-old cheese.

Compare it too with the reality of the current age of iron, as described by Don Quixote who says “But now, in tis detestable age of ours, no maiden is safe even though she be hidden in the centre of another Cretan labyrinth; for even there, through some chink or through the air, by dint of its accursed persistence, the plague of love gets in and brings them to the ruin despite their seclusion.” Is Don Quixote’s description of this detestable age any more real than his description of the Golden Age? Whether it is or isn’t, Eon Quixote uses the contrast between the two worlds, past and present, for his own ends. I quote “Therefore, as times rolled on and wickedness increased, the order of knights errant was founded for their protection, to defend maidens, relieve widows, and succour the orphans and the needy.”

            We should also mention the illusion of the Don Quixote’s literary pastoral in which “all was peace then, all amity, and all concord” and the reality of the harsh life led by these real goatherds.

Reality and illusion is a common theme as we move from the Renaissance towards the Baroque. For those of us who follow Spanish Art, we have only to look at Velásquez’s paintings to understand the difference between the ugliness of the court dwarves and the beauty of the royalty they entertain. In his painting The Topers, for example, Velásquez shows the reality of the country folk. In Vulcan’s Forge he presents us with the workmen who labour around the furnace contrasting them with the god Apollo who addresses them from within a golden light.

            We will meet the pastoral myth on many occasions in Don Quixote I & II, for our adventurer meets with many suffering lovers who escape, or try to escape, their sufferings by fleeing to the countryside to live an idyllic life free from the stress of their supposed multiple love and relationship problems. The pastoral – escapist literary, it is, describing a perfect world that never existed. A suitable follow-up to Past Glories Restored #10 in this sequence of ours. Can such Edenic innocence ever be re-created in contemporary society, Don Quixote’s or our own? A leading question and one that readers must answer for themselves.

In Wales and in the Welsh language, we have a wonderful word to describe that longing for the Golden Age that is long past and unrecoverable. Hiraeth – a spiritual longing for a home that maybe never existed. Nostalgia for ancient places and times to which we can never return. It is the echo of the lost places of our soul’s past and our grief for them and their loss. It is in the wind, the rocks, the bays of the Gower coast, and the waves of the sea. It is nowhere and yet it is ubiquitous.

Past Glories Restored

Ryan and Don Roger

10

Past Glories Restored

            What is it about madmen like Don Quixote that they find it hard to live in the present and always want to see themselves restore past glories however impossible it is to do so? The search for the beauty and peacefulness of the past is always with us. Many seek the perfection of the Garden of Eden, but wise men know that Adam and Eve were expelled from the garden by an angel with a fiery sword, never to return.

            Jorge Manrique (1440-1479) begins his Coplas por la Muerte de su padre with the statement that “a nuestro parescer, cualquier tiempo passado fué mejor.” / It seems to us that any past time was better. Why do poets and madmen always look back to the past, all too often with a view to recreating that which can never be recreated?

            François Villon (1431 – 1463?) asks, in his famous refrain to La Ballade des Dames de Jadis – “Mais où sont les neiges d’antan!” / Where are last year’s snows! Indeed, the theme of ubi sunt / where is – where are is a constant throughout literature. And where is last year’s snow? Can you tell me? It certainly isn’t in our aquifer. I didn’t even use the snowblower last year. Tell me, where did the snow go? I live in Canada, and we didn’t see it. So where did it go?

            Marcel Proust (1871-1922) searched for those lost times in his novel À la recherche du temps perdu. This can be translated directly as In Search of Lost Time. It also occurs, more poetically as Remembrance of Things Past. Unfortunately, the word Remembrance rather cancels out the idea of Search, not to mention the twin ideas of recalling and re-establishing. However, in the case of the madman, Don Quixote, it can be argued that all those meanings are correct. But what exactly does Don Quixote want to restore?

            Above all, Don Quixote wishes to restore the lost age of knight errantry. He is besotted by the fantasy tales of these knights errant and believes that he can be one himself and restore their glory with the force of his arm alone.  In DQI, II/2, The knight addresses the ‘ladies of easy virtue’ at the inn in these terms: “I beg you, ladies, not to fly, nor to fear any outrage; for it ill fits or suits the order of chivalry which I profess to injure anyone, least of all maidens of such rank as your appearance proclaims you to be.’ His language, which was unintelligible to them, made them laugh more. So, knights errant protect women, especially damsels in trouble, and women of easy virtue. That is one of their most important tasks.

            In DQI, IV/4, our knight meets the boy, Andrés, who is being whipped by his master, the farmer. Don Quixote stops the thrashing and makes the man promise to pay the boy the wages that are owed him. The farmer promises to do so, but when Don Quixote leaves, he ties Andrés to a tree and whips him so soundly ‘that he laves him for dead.’ Protect the innocent, then, is another task, one at which Don Quixote fails miserably, as we will see later.

            In addition to restoring the high ideals of the ancient order of knights errant, Don Quixote also wishes to keep the words and deeds of the ancient romances / ballads alive, and this he does throughout the book. His constant quoting of passages and deeds from the books of chivalry, those that have driven him mad, serves to keep them alive. As we said earlier, you can burn the individual books, and destroy them, but you cannot destroy the ideas they contain. Don Quixote, in his constant and lively embodiment of those books serves to keep them, and their ideals and ideas, vibrant in the eyes and the minds of the readers.

            Cervantes, perhaps a wiser man than many, restructures the theme by rejecting it – no hay pájaros en los nidos de antaño / there are no birds in last year’s nests. However, as we shall see, it doesn’t stop Don Quixote the madman, from searching for the glories of past times and from fighting for them in an effort to restore them.

And don’t forget Guillaume Apollinaire (1880-1918), who perished in WWI – “Ni temps passés ni les amours reviennent / sous le Pont Mirabeau coule la Seine.” “Nor past times nor past loves return / beneath Mirabeau Bridge flows the Seine.”

Comment:

We don’t need a comment really except that The Olde Order Changeth Lest One Good Custom Should Corrupt the World. Interpret that as you will. And as Moo says to Ryan in the presence of Don Roger – “Hey, Ryan, look at all those changes in my painting.”

The Sowing of Acorns

Painting by Moo
PTSD Spatter
aka

The tangled web we weave
when first we practice to deceive

Ryan and Don Roger

9

The Sowing of Acorns

            Metatheatre can be defined as a play within a play. In DQI,7, the priest and the barber decide that one of the easiest ways to cure Don Quixote of his madness will be to wall up his library, so that he can find no trace of the room in which it was contained. They thought it might stop him from thinking about his books. Then they agreed to tell him that an enchanter had taken the books away, room and all.

            When Don Quixote asks the housekeeper about his books, she tells him that there is neither room nor books because the devil has taken them away. The niece joins in and corrects her saying that no, it wasn’t the devil. A sage enchanter descended one night in a cloud, dismounted from his dragon, went into the room, came out through the roof in a puff of smoke, and left no trace of room or books. He called himself Muñaton and said he had a grudge against the books’ owner. Don Quixote corrects her and tells her is must have been Freston. The housekeeper joined in with “Freston or Friton, but it ended in ton.”

            Cervantes has now planted several little acorns in the mind of the reader. Sooner or later, they will grow into large oak trees.

1. Metatheatre is based on a falsehood. The main character does not see the dramatic irony in the situation, but believes the lie that the other characters have spun for him. They write the play within a play, and Don Quixote becomes the actor in that play written specifically for him. This metatheatrical theme will recur throughout the novel and will become dominant in DQII.

2. The correction of speech – Muñaton (housekeeper and niece) becomes Freston (DQ), becomes Freston (the housekeeper), and then Friton, or something ending in -ton. The correction of spoken language will play a much larger role later in the novel.

3. The role of the evil enchanter who dogs Don Quixote’s footsteps and robs him of his greatest triumphs. This will start in the very near future with the adventure of the windmills.

4. The intersection of illusion and reality. This is really important for several reasons. Cervantes, as author, causes his characters to reveal the truth behind any metatheatrical (or other) illusion that concerns Don Quixote. He does not wish to trade, like Lazarillo de Tormes in false miracle. Clearly, he has no wish to be, like Lazarillo, castigado.

The simplest conflict between illusion and reality occurs in the first sortie. Don Quixote sees an inn, a humble country inn. Totally deluded, he believes it is a castle. Nobody contradicts him. Inn – reality / castle / illusion – but nobody really points out the difference. The adventure of the windmills is similar. Don Quixote sees giants. Sancho Panza sees windmills. Now the conflict is supported by a sane and reliable witness aka his squire. When one of the characters reveals the illusion, the author does not need to step in and do so. Throughout part one of the novel (DQI), we will see Don Quixote reacting in different ways to the unmasking of the illusion in which he so strongly believed.  This situation, as we will see, will be presented in very different fashion in DQII. One fictional month between the two parts – but, in reality, ten years in which Cervantes thinks, plans, rewrites, and deepens his plots while polishing his skills.

So many little acorns. So many sown seeds. Hopefully, we will soon be able to watch them grow.

House of Dreams 5 & 6

House of Dreams

5

A leaf lies down
in a broken
corner
and fills me
with a sudden
silence.

I revise
our scrimshaw history
carving fresh tales
on the ivory
of new found bones.

6

A vixen
hunts for my remains.

She digs deep
at midnight
unearthing
the decaying teeth
you buried with
my borrowed
head.

Comment:

None of this makes sense. Why should it? Don’t ask me to explain it to you. Who am I to tell you what to think and what to do? You are not in elementary school now. Teacher is not leaning over you, teaching you how to shape letters with a pen, telling you to color in red, or yellow, or orange.

Learning – tell me what have you learned? Have you learned to think for yourself? Have you learned that life is mysterious, joyful, sad? Do you not know it can also be incredibly dangerous? Fear not the thunder. Rejoice in the rain and snow. Open your eyes to the world around you and be joyous wherever you go.

Meditation

I am the gatherer of words,
the weaver of wooly clouds.

I am the sheep dog
who shepherds the flock
in and out of the field.

I am the corgi
who snaps at the heels
of cows and pigs,
too small to be noticed.

I am the butterfly
turned into an eagle
who soars into the sky
and gazes on the sun
with an open eye.

Tell me,
my friend,
what and who
are you?

House of Dreams 3 & 4

House of Dreams
3 & 4

3

The light fails
fast, I hold up
shorn stumps
of flowers
for the night
wind to heal.

The pale magnolia
bleeds into summer:
white petals
melting on the lawn
like snow.

Sparrow sings
an afterlife
built of spring
branches.

4

Pressed between
the pages of my dream:
a lingering scent –
the death of last
year’s delphiniums –
the tall tree
toppled in the yard –
a crab apple flower-

a shard of grass
as brittle
as a bitter tongue
at winter’s
beginning.

Comment:

“La poesía se explica sola, si no, no se explica.” Pedro Salinas. Poetry explains itself. If it doesn’t, it can’t be explained.

This quote suggests that the poem is a self-contained entity that must be accepted and understood on its own terms. This is particularly true when metaphor rules and feelings and meaning are contained within the poem’s enunciation. In addition, the musicality of words can never be ignored. The rhythm they bear within them speaks for itself.

Show don’t tell – easy advice, but what exactly does it mean? So many people say so many different things. A cliché is always the simplest form of criticism.

“I don’t understand your poem,” Moo tells me.
“Neither do I,” I reply, “and I wrote it.”

“I don’t understand your painting,” I tell Moo.
“Neither do I,” Moo replies. “And I painted it.”

Words of wisdom.

Breathe deep.
Look and listen.
Don’t think.
Feel.

Hear the smell of color.
Touch the emanating light.
Taste the dry leaves crackling.

See the words shaping,
carving themselves
deep into your dream.

Distancing and Narrative Layers

Winding dirt path through misty forested mountains with conifer trees
A winding dirt path stretches through mist-covered forested mountains at dawn.

Image generated by AI

Ryan and Don Roger

8

Distancing and Narrative Layers

            In DQI, VIII/8, the author suspends the narration, leaving Don Quixote and the Basque with their swords in the air, frozen in time. The cliff-hanger, as it is often called, is not unknown in literary fiction, and yes, most normal human beings will want to know how this battle ends. However, read on – “But the unfortunate thing is that the author of this history left the battle in suspense at this critical point, with the excuse that he could find no more records of Don Quixote’s exploits than those recorded here.” Enter the second author – “It is true that the second author of this work would not believe that such a curious history could have been consigned to oblivion …” Would you believe it? We now have two authors a first one and a second one. So, would the real author stand up please?”

            Before he does, we have another little diversion. DQI, I-VIII/8 is only the first part of Don Quixote. We read at the beginning of DQI, IX/9 that “In the first part of this history, we left the valiant Basque and the famous Don Quixote with naked swords aloft …” So, logically, DQI now has two parts – DQI, Part One and DQI Part Two. Clearly, we are dealing with a novel that is writing itself, constructing itself, and changing itself as it creates, re-creates, and rethinks itself. More, “our delightful history stopped short and remained mutilated, our author [singular] failing to inform us where to find the missing part. This caused me great annoyance.” Fascinating. Please tell me, if you know, who is this me? It is a me who cannot understand the lack of a conclusion to the story he is reading. Indeed, he must now go seeking the sage who wrote this story, for all of these stories – historical records – chronicles – archives – journals – registers now forgotten – must have had a sage enchanter who recorded them.

            And this is how that sage was found. The first-person narrator “I” visited the Alcana in Toledo. There he bought a parchment book written in Arabic. He finds a translator who, on reading the book, starts to laugh at the mention of Lady Dulcinea, “the gest hand at salting pork in La Mancha.” This parchment becomes these books, and at the beginning he found the following: “History of Don Quixote de la Mancha, written by Cide Hamete Benengeli, Arabic historian.” The first-person narrator then took the Arabic translator to his own house and there, in less than six weeks, he translated the history from Arabic into Spanish.

            The Ariadne’s thread that will lead us through this labyrinth goes like this. Cervantes (author), becomes Cervantes (first-person narrator), becomes Cervantes (commentator), who offers us the translator’s version, of the History of Don Quixote that was originally written in Arabic. Clearly a series of barriers between the author and his creation have been built. Everything is now deniable. And doubly so, since “if any objection can be made against the truth of this history, it can only be that its narrator was an Arab – men of that nation being ready liars.” And note that both Cide Hamete and the translator are Arabs – a double dose of distancing to protect our noble author from the long arm of the Inquisition.  

Hunt the Author

Open book with labyrinthine paper structure and calligraphy designs
A fascinating labyrinth constructed from the pages of an old book, showcasing delicate calligraphy and illustrations.

Image generated by AI

Ryan and Don Roger

7

Hunt the Author

            We have already seen what type of games can be played with numbers. Now we shall look at a different type of party game – hunt the thimble or the slipper turned into hunt the author. Where is the best place to hide a tree? In a forest. What is the best place in which to hide a book? In a library. What is the best place to hide a needle? In a haystack. What is the best place to hide an author? In a book, of course.

How does this affect our understanding of Don Quixote? Well, we are about to find out. But first we must ask the question, why would we want to hide an author in the first place? The answer to this is quite simple – to avoid punishment from the Spanish Inquisition, or any other authoritarian institution that wishes to ban books and punish authors for writing them. The best way to do this is to not put the author’s name on the book. Thus, Lazarillo de Tormes, said to be the first picaresque novel, was written by Anonymous. And when you check your history of literature, you will find that a great many books and poems have been written by that gentle person. Person, because being anonymous, we have no idea if he was a he or she was a she!

But who is the author of Don Quixote? Miguel de Cervantes, obviously. Who, then, is the narrator of the story? In the first sentence of the book, this first-person narrator reveals himself ‘in a village in la Mancha that I do not wish to name – de cuyo nombre no quiero acordarme / whose name I don’t want to remember – in the original Spanish. A little later, DQI, II / 2, in an effort to distance himself from the text, our first-person narrator states that ‘There are authors who say that the first adventure he met was that of the pass of Lapice. Others say it was the windmills. But what I have been able to discover of the matter and what I have found written in the annals of La Mancha …”

So, we have our first-person narrator, but he is not creating this story, not at all. We know from 4 – Stage to Page, that our narrator borrowed the idea for this first sortie from El Entremés de los Romances. Now he tells us that multiple authors have written about Don Quixote and his adventures and that there are some discrepancies about what was his first adventure. Our narrator also tells us that he has researched the matter and found his account in the annals of La Mancha. Interesting. Annals, multiple writers, and our narrator is a historian who has researched the matter. What do we find when we hunt the author? Not one author, but multiple authors and a reference to accounts of the matter contained in the annals of La Mancha. Once again, AI comes to my rescue – “Synonyms for annals include historical records, chronicles, archives, journals, and registers. These terms refer to chronological accounts or records of events, often in yearly order, documenting the history of a person, organization, or era.”

            Curiouser and curiouser! Historical records – chronicles – archives – journals – registers -documenting the history of a person – what price creativity? No single slipper, then, at this hunt the slipper party, but a multiplicity of slippers, just like the Easter Bunny lays a multiplicity of eggs at Easter and hides them round the house. So much for the needle in the haystack – some haystack this.

Censorship

Person in a black hoodie with face covered and mouth taped shut at sunset.
A hooded figure stands with a taped mouth in this powerful depiction of silenced expression.

Image generated by AI

Ryan and Don Roger

6

Censorship

            Censorship plays an important part in many societies and can take multiple forms. The Spanish Inquisition, for example, along with book burning, played a powerful role in the printing industry. Every book had to be examined and approved by a member of the Inquisition. Political correctness is itself a form of censorship. It encourages people to think about what they say and how they are saying it. Many sorts of political correctness arise from the feminist movement that began to question the male domination of the English language. Actors and actresses became actors. In cricket, wicket-keepers, bowlers, and fielders passed the linguistic test, but batsmen and batswomen became batters. I sincerely hope that glove men, for wicket-keepers, do not turn into glove persons.

            Nowadays, some people feel that the correction of language has gone too far and this has resulted in the anti-woke movement, as it is called. This rejects both the correction, and the hyper-correction, of what some people call imbalances in language, culture, and society. I will self-censor myself, rather than being censored by another person or persons, and refrain from what I personally feel about these ideas. Here, I merely point out that they exist.

            Lazarillo de Tormes, for example, was heavily censored by the Spanish Inquisition. All anti-clerical references in the original edition, and there were many of them, were removed. The resultant volume, heavily redacted and much smaller, became known as Lazarillo Castigado / Lazarillo chastised.

            To the best of my knowledge, the only piece removed from Don Quixote was the episode in which he made a rosary from the tail of his shirt, by tying ten small knots in it, and one large one. Since the shirt tail was used for many purposes, including wiping oneself, the censor thought this idea was indecent. Cervantes replaced the shirt tail with ten acorns and a chestnut in later editions.

He also managed to escape censure by placing all his questionable statements in the mouth of a mad man. Whenever an anti-clerical comment was made, readers (and listeners, for in those days, not everybody could read), chuckled at the enormity of the statement and rejoiced in the fact that only a madman could say such things.

            Together with censorship comes correction. Thus Sancho, who is illiterate and can neither read nor write, is also unable to spell. In this fashion, he offers a series of incorrect pronunciations and phonetic equivalents that Don Quixote joyfully and carefully corrects. We see this in other characters too. In DQI, VII or 7, the devil named by the housekeeper, becomes ‘the sage Muñaton’ in the mouth of the niece. Don Quixote changes this to ‘Freston’. The housekeeper continues with ‘Freston’ or ‘Friton’ and adds “I know only that his name ended in ton.”

            In our modern society, I see an enormous change taking place. Where I was educated by reading books, many books in my case, today’s younger generation teach themselves via AI and Chat. They watch videos. Watch TV. Text on cell phones. They listen to multiple podcasts. All this is audio-visual, little of it is written down. As a result, essays I received from my students were filled with phonetic spellings of words that they had heard, but not seen in written form. In addition, schools are no longer teaching cursive. My grand-daughter can print. She can neither read nor write joined letters. However, she can text faster with her two thumbs than I can with my index finger! The new generations have entered an electronic world that is totally alien to me.

            Quis custodiet ipsos custodies? Who shall guard the guards? Who shall police the police? Who shall program the programmers? And with what shall they program them? A long time ago, the BBC in England banned Sesame Street because it was too simplistic. Today, Sesame Street equivalents rule. So, let us extend our questions – “Who shall censor the censors?”

            Sometimes, it takes a madman to do it, in our case, a madman called Don Quixote! He, in his madness, encourages us, nay (or as Rocinante might say ‘neigh!’), he forces us to re-examine our links to language, to reality, to illusion. Reading his text, we learn to ask questions of the world around us. How many of our realities are illusions? How many of our illusions are corruptions of reality? How many times has Don Quixote been banned by figures in authority because of its attacks on authority?

            Quis custodiet ipsos custodies? Who shall guard the guards? Who shall program the programmers? “Who shall censor the censors?” And who will protect us if we speak truth to authority, and authority doesn’t like the truths we offer? The author of Lazarillo remains anonymous. Cervantes distanced his words from himself and put them in the mouth of a madman. Other people have taken evasive action in other ways.

The alternative – stay silent and bleat with the sheep – “Four legs good! Two legs bad!” And when the Mastiffs with their spiked collars come for us, we can always, like the sheep, change our chant. “Four legs bad! Two legs good!” After all, all sheep are equal, even when some sheep are more equal than others, and all of us can imagine we are animals on George Orwell’s Animal Farm – and then we can say what we want and nobody will listen, nobody will pay attention, and nobody will understand. And remember, somebody, somewhere will want Animal Farm banned. And 1984.