Book II: Chapter XXII – Chapter XXIV Summaries
As a knight-errant, Don Quixote is pleased that he was able to promote for Basilius and Quiteria. He sees the wedding as an accomplishment of love over baser interests. Sancho is revolted at this absurdity, and he begins muttering that Don Quixote need to take the pulpit. When Don Quixote challenges Sancho, the squire advises Don Quixote that just as a knight understands more about knight-errantry, an other half understands more about marriage. When Don Quixote asks Sancho about his wife, Sancho responds that “She is not really bad, however she is not great neither, a minimum of not rather so good as I would have her.” Don Quixote believes that is a wrong thing for a man to say about his own wife.
Don Quixote and Sancho Panza stick with Basilius and Quiteria for 3 days, at which point they travel to the Cavern of Montesinos with Basilio’s cousin. Basilio’s cousin (whose name we never learn) is a popular scholar, “much addicted to checking out books of chivalry.”
At Montesinos’ Cavern, Sancho and Basilio’s cousin tie a rope around Don Quixote’s waist and lower him into the cave, which is a deep hole. Quixote’s task is to explore what is below, however after an half-hour, it is clear that Quixote has actually gone to sleep “in the deep cave of Montesinos.” Don Quixote is taken out of the cave.
When inquired about what he has seen, Quixote replies with a lucid description of a dream-vision. Quixote declares that he was transported to a crystal palace, wherein an old guy greeted him by name. The old male was Montesinos. Montesinos told Quixote a grisly story about the death of his “fantastic good friend,” Durandarte. When Durandarte passed away, Montesinos made good on a pledge to cut out Durandarte’s heart and provide it to Belerma, Durandarte’s spouse.
Don Quixote finds out that Merlin, the magician of King Arthur’s court, has cast a spell that prevents Montesinos from leaving. However, Merlin foresaw that Don Quixote would reverse this curse and totally free Montesinos and his business.
Because Sancho Panza built the “magic” of Dulcinea, Sancho does not believe Sancho’ claim to have seen Dulcinea in her changed state. Undoubtedly, this leads Sancho Panza to mark down the entire episode. Don Quixote does not get angry, nevertheless. After some consideration, Don Quixote calmly concludes: “It is your love of me, Sancho, that makes you talk at this rate however the time will come when I shall tell you some other of the important things I have seen listed below, which will make you offer credit to what I have now informed you.”
Cervantes disrupts the narrative thread to tell us that the translator of Cid Hamet Ben Engeli’s work discovered a note in Engeli’s handwriting, recorded in the margins of the initial text. Engeli does not believe that Don Quixote informs the reality, arguing that Quixote actually stated the story on his deathbed. Cid Hamet Ben Engeli likewise included that due to the fact that Sancho Panza was so impertinent and rude to Don Quixote, the account appears all the more most likely to be apocryphal.
Continuing, the story, Cervantes informs us that Basilio’s cousin likes Don Quixote’s account of his time in the cave. The scholar vows to record the story and Quixote is clearly pleased with this.
Quixote and company then encounter a guy who is heavily equipped. Quixote chooses to follow the male to a neighboring inn, so that he can hear the guy’s story.
Cervantes continues the literary argument of the vernacular vs. the classical language in a humorous method. Among the Basilio’s cousin’s parodies is a “burlesque” entitled “The Metamorphoses, or Spanish Ovid.” Here, the real “transformation” is the translation from Latin to Spanish. Basilio’s cousin has also written a “Supplement to Polydore Virgil” and this work ironically remembers Cervantes’ own predicament with his imposter’s supplement. In Chapter LXX, we will hear Don Quixote’s attack on the imposter novel.
Montesinos’ cave parallels Hades, the Greek underworld. At the minimum, Quixote’s dream is a sort of living-death and Montesinos makes reference to “the world above,” While buried alive in a cavern, DW imagine the underworld. Simply as Basilio’s cousin modifies the classics, Cervantes’ story modifies and “riffs” off of at least four well-established literary works.
The dominant allusion concerns Aeneas, the warrior-king of Virgil’s Aeneid. Aeneas leaves an enthusiast behind (Queen Dido) as he continues his quest. Despondent, Dido dedicates suicide and later on haunts Aeneas from the afterlife, and Aeneas is grieved by her hideous countenance. Don Quixote likewise sees his love, Dulcinea, as a negatively transformed figure.
The story of Montesinos’ Cave likewise bears referral to Plato’s Allegory of the Cavern. In this major philosophical essay, Plato describes the relative understanding and cognitive capabilities of mankind in metaphorical terms. A race of guys are chained in a cavern, limited so that their look of life above is restricted to a repaired set of shadows. The male who exits the cave sees the world and returns with shocking stories of “reality,” stories that are consulted with suspect and possibly even pity or contempt. In Chapter XXIII, Don Quixote plays the converse role: a prophet who leaves the real world and decreases into a cavern to discover “reality.” The Cavern experience is noteworthy in that it is distinctively Quixote’s. He has the ability to utilize the vision as a way to set himself apart form the others. It becomes a piece evidence that Sancho can not refute with his own first-hand knowledge.
A 3rd significant allusion is the burial and resurrection of Christ. Don Quixote claims to have been inside of the cavern for 3 days and Cervantes’ allusion cleverly avoids sacrilege in stressing that Quixote declares to have been “buried” for three full days and knights. At any rate, Don Quixote becomes a changed being and Basilio’s cousin presumes an apostolic function, pledging to compose and publish Quixote’s story. As such, Basilio’s cousin – who occurs to be a Christian – provides a contrast to Cid Hamet Ben Engeli – who occurs to be a Muslim. Cid Hamet Ben Engeli’s difficult denial of Don Quixote’s episode is right away followed by Basilio’s cousin’s similarly strenuous confession of belief. Cid Hamet Ben Engeli’s absence of faith here is consistent with Cervantes’ regularly hostile representation of the Muslim “infidel.”
Lastly, Quixote’s love for Dulcinea is so intense that is continues into his dreams and disrupts the job at hand: the investigation of Montesinos’ story. Quixote’s underworld sojourn remembers Orpheus, who sought his cherished Eurydice in Hades. When Eurydice dies, Orpheus’ sorrow is so intense that the gods allow Orpheus to journey into the underworld and obtain Eurydice. Nevertheless, once Orpheus has actually discovered Eurydice and begins leading her to the world above, he is prohibited to turn his head and look back – if he does, Eurydice is doomed to stay in Hades. As Orpheus is leading Eurydice out of Hades, Eurydice captures her toe on a stone. She falls. Orpheus turn to brace his enthusiast’s fall and quickly, a wall increases between the two fans. Both Don Quixote and Orpheus are so dedicated to their loves that they are willing to travel to the underworld to obtain them.
Yet, a necessary and impassable range stays between the lover and the beloved. Orpheus sees Eurydice as she is, but the couple is physically separated. In his underworld, Quixote is physically joined with Dulcinea, however he is not able to see her as she truly is. Dulcinea’s improvement is so ugly, Quixote later confesses that the change eliminates his memory of her appeal. By locating Dulcinea in Don Quixote’s underworld dream, Cervantes underscores the impossibility of Quixote’s yearning. This is the essence of the “quixotic,” and this persistent and unyielding aiming towards an impossible perfect makes Don Quixote a hero, albeit a fool.
Don Quixote’s dream exposes his pride and unabated appetite for popularity. He thinks of that Merlin that has actually prophesied his future exploits. Simply as Don Quixote’s good friends understood at the end of Book One, when they hauled him home in a cage, a prophesy persuades Don Quixote that he is a true knight-errant. Prediction validates future success with rather incipient and practical timing.
Don Quixote exposes a character defect that will cause him a great amount of pain for much of Book 2. Later, a destructive duke and duchess will amuse themselves by persuading Don Quixote that he is the satisfaction of an entire host of outlandish and rather embarrassing prophesies. In responding to Sancho Panza’s shock in the cave dream, Don Quixote uses prediction as his own method. To encourage Sancho to think him, Don Quixote mentions that Sancho will one day think. The concept that Don Quixote has omitted some information also adds a level of excitement and suspense for the reader. Sadly, Don Quixote’s predictions can do absolutely nothing, if they are not real. Don Quixote can not stop the inevitable: the development of a progressively logical, money-minded, and modern-day “real” world that Sancho Panza – in serious opposition to his master – concerns represent.