Chap. XXII The Sage Conversation That Passed Between Sancho Panza and His Master Don Quixote
‘Ha!’ cried Sancho, ‘have I caught you at last? This is what I wanted to know with all my heart and soul: come on, Sir, there is no denying of what is commonly said, when any person is in the dumps, I know not what is the matter with such an one; he neither eats, drinks, nor sleeps, nor answers to the purpose, when he is spoke to; sure the man must be enchanted: from whence we are to conclude, that those who are inchanted neither eat, drink, sleep, nor do their natural occasions, as I have observed. But this is not the case with such as are disturbed with the inclination that your worship at present feels, drinking when they can get liquor, eating when they can lay hold on food, and giving plain answers to every question that is asked.’—‘Thou art in the right,’ replied Don Quixote; ‘but I have already told thee, that there are different kinds of inchantment; and time may have so entirely altered the fashion, that those who are under the power of inchantment in this age, may, like me, retain the use of their faculties, though it was quite otherwise of old; so that there is no arguing or drawing consequences against the different practice of different times. I am sensible and certain of my being inchanted, and this is sufficient for the quiet of my conscience, which would give me great uneasiness if I had the least doubt about my fate, and allowed myself to be in this cage like an idle coward, deceitfully withholding my succour from a great number of the needy and oppressed, who at this very hour must be in the most absolute and extreme necessity, from the want of my aid and protection.’—‘Nevertheless,’ answered the squire, ‘for your more abundant satisfaction, your worship, methinks, might try to escape from this prison; for my own part, I’ll be bound not only to give my assistance, but even to work your deliverance, and then you may endeavour to remount your trusty Rozinante, who trudges along as melancholy and sad as if he was inchanted also. This being performed, let us try our fate once more in quest of adventures; and if they do not turn out to our expectation, it will be time enough to return to the cage, in which I promise, on the faith of a true and loyal squire, to shut myself up with your worship, if perchance, through your ill fortune or my folly, this that I mention should not succeed.’—‘I am content to follow thy counsel, brother Sancho,’ replied the knight; ’and whenever thou shalt perceive a proper conjuncture for effecting my deliverance, I will implicitly obey thee in every thing, but thou wilt soon find thyself deceived in thy opinion of my mishap.’
This conversation between the knight-errant and the erring squire, lasted until they arrived at the place in which the curate, canon, and barber, who had already alighted, waited for them. The waggoner immediately unyoking his oxen, turned them loose in that verdant and delicious spot, the coolness of which was extremely inviting, not only to inchanted people like Don Quixote, but also to persons of intelligence and discretion like his squire, who besought the curate to let his master come out of the cage for a few minutes; because, without such permission, the prison would not be quite so clean as the decency of such a knight required. The curate, understanding what he meant, told him that he would willingly grant his request, were he not under some apprehension that his master, finding himself at liberty, would play one of his old pranks, and be gone where men should never see his face again. ‘I will be bound for his good behaviour,’ answered Sancho; ‘and I also,’ said the canon, ‘especially if he will promise, on the word of a knight, not to stir from our presence, until he shall have obtained our consent.’
‘I will,’ cried the knight (who overheard all that passed;) ‘the more so, as one, who, like me, is inchanted, cannot be at liberty to make use of his own person; for the inchanter can so utterly deprive him of all motion, that he shall not be able to stir from the place for three whole ages; and if he should make his escape, would whisk him back through the air in a twinkling.’ This being the case, he said they might very safely uncage him, especially as such indulgence would redound to the benefit of the whole company; for he protested that if they did not comply with his present necessities, he should be obliged to incommode their sense of smelling, unless they removed to a greater distance from the place of his confinement.
The canon, confiding in his word and honour, took him by the hands, tied as they were, and helped him to descend from his cage: then the knight, being infinitely rejoiced at his momentary deliverance, stretched every joint in his body, and going up to Rozinante, gave him a slap on the buttocks, saying, ‘I still hope in God and his blessed mother, thou flower and mirrour of steeds! that in a short time we shall both obtain our heart’s desire; thou prancing under the agreeable pressure of thy lord, and I mounted upon thy trusty back, exercising the employment for which Heaven sent me into the world.’ Having pronounced this apostrophe, he retired with Sancho to a remote place, from whence he returned much eased and comforted, and more desirous than ever of executing the project of his squire. The canon could not help gazing upon him, being struck with admiration at the strange unaccountable symptoms of his disorder; for in all his conversation and replies, he gave evident proofs of an excellent understanding, and never lost himself123 except on the subject of chivalry, as we have formerly observed: he was therefore touched with compassion for his infirmity, and when the whole company were seated on the grass, waiting for the return of the sumpter-mule, addressed himself to the knight in this manner:
‘Is it possible, good Sir, that the idle and unlucky reading of books of chivalry can have so far impaired your judgment, as that you should now believe yourself inchanted, and give credit to other illusions of the same kind, which are as far from being true as truth is distant from falshood? Is it possible that the human understanding can suppose that ever this world produced that infinite number of Amadis’s, with the whole crowd of famous knights, so many emperors of Trebisond, Fleximarte’s of Hyrcania, palfreys, damsels, serpents, dragons, and giants; so many incredible adventures, inchantments of different kinds, battles, dreadful encounters, magnificence of apparel, enamoured princesses, squires created earls, witty dwarfs, billets, amorous expressions, valiant ladies, and finally, such extravagant events as are contained in books of knight-errantry? For my own part, when I read a performance of that sort, without reflecting that it is a legend of vanity and lyes, my imagination is a little amused; but as soon as I begin to consider it in the right point of view, I dash the volume against the wall, and would even commit it to the flames, (if I should chance to be near a fire) as a criminal richly deserving such punishment on account of its falshood and imposture, so contrary to nature, and bewildered from the track of common-sense, and as an inventor of new sects and preposterous ways of life, misleading and inducing the ignorant vulgar to believe the absurdities which it contains; nay, so presumptuous are such productions, as to disturb the minds of gentlemen of birth and education, as may be too plainly perceived by their effects upon you, Signior, whom they have reduced to such a pass as to make it necessary that you should be cooped up in a cage, and transported from place to place on a waggon, like a lion or tyger exhibited as a shew for money. Go to, Signior Don Quixote! have pity upon yourself, return into the bosom of discretion, and put those happy talents which Heaven hath been pleased to bestow upon you to a better use, employing your genius in other studies, which may redound to the increase of your honour, as well as to the good of your soul; or, if swayed by your natural inclination, you are still desirous of reading the histories of exploits and atchievements, you may have recourse to the book of Judges in the Holy Scripture, and there you will find real miracles of might, and actions equally valiant and true, Portugal produced a Viriatus, Rome a Cæsar, Carthage an Hannibal, Greece an Alexander, Castile a count Fernan Gonçales, Valencia a Cid, Andalousia a Gonzalo Fernandez, Estremadura a Diego Garcia de Paredes, Xerez a Garcia Perez de Vargas, Toledo a Garcilasso, Seville a Don Manuel de Leon; the history of their valiant exploits will afford entertainment, instruction, surprize, and delight, to readers of the most sublime conception. Such study as this would be worthy of the good sense of Signior Don Quixote, who would thus become learned in history, enamoured of virtue, improved in worth, bettered in morals, brave without rashness, cautious without cowardice; while the whole would redound to the honour of God, his own particular emolument, and the renown of La Mancha, from whence I understand his family and origin is derived.’
Don Quixote listened with infinite attention to his harangue; and even after he perceived it was finished, looked stedfastly at the canon for some time, before he answered in these words: ‘Signior Hidalgo, if I am not mistaken, the scope of your discourse was to convince me that there never were knights-errant in this world; that all the books of chivalry are false, deceitful, unprofitable, nay mischievous, in a commonwealth; that I have been much to blame in reading, more so in believing, and most of all in imitating, the characters they describe, by following the most painful profession of knight-errantry; and, lastly, you deny that ever there was an Amadis, either of Gaul or Greece, or that any one of that vast number of knights recorded in those writings had any real existence.’—‘You have exactly summed up my allegations,’ said the canon. ‘You were likewise pleased to add,’ resumed the knight, ‘that such books had done me infinite prejudice, impaired my judgment, and reduced me to the necessity of being confined in a cage; and that I would do well to amend and alter my course of studies, and to use performances which contain more truth, instruction, and delight.’—‘That,’ said the canon, ‘was my precise meaning.’—‘Why, then,’ cried Don Quixote, ‘in my opinion the person impaired in his judgment, and inchanted, is no other than your worship, who have presumed to utter such blasphemies against an order so well received in the world, and established as truth, that he who like you denies it deserves the same punishment you inflicted upon those books that gave you disgust; for, to say that there never was such a person as Amadis, or any other of those adventurous knights with whom history abounds, is like an endeavour to persuade people that frost is not cold, that the sun yields no light, and the earth no sustenance. Will any earthly eloquence make a man believe, that the story of the infanta Floripes, and Guy of Burgundy, is false; or that of Fierabras, with the bridge of Mantible, which happened in the time of Charlemagne, and I vow to God is as true as that the sun shines at noon-day? If this be a lye, you may also affirm that there never was such an event as the Trojan war, nor such persons as Hector and Achilles, or the Twelve Peers of France, or Arthur King of England, who to this day survives in the likeness of a raven, and is every moment expected to reascend his throne. People may as well venture to say, that the history of Guarino Mesquino, and the suit of St. Grial, are pure fiction; and look upon the amours of Don Tristan and Queen Iseo, with those of Ginebra and Lancelot, as altogether apocryphal; though there are people who almost remember to have seen the Duenna Quintanona, who was the best wine-skinker in Great Britain: this is so true, that I myself have heard my grandmother by the father’s side often say, when she happened to see a Duenna with a reverend biggen124, “Grandson, there is a person very like the Duenna Quintanona.” From whence I conclude, that she must either have known her personally, or at least seen some picture of that venerable matron. Then, who can deny the history of Peter of Provence and the fair Magalona, since, to this day, may be seen in the royal armoury the very peg that turned the wooden horse upon which the valiant Peter travelled through the air; by the same token, that it is something larger than the pole of a coach, and stands near the saddle of Babieca. Nay, at Roncevalles you may see Orlando’s horn, as big as a weaver’s beam. From all which circumstances we may justly infer, that the Twelve Peers, the Peters, the Cids, with all those who were called knights-errant, actually existed, according to the records of their fame; otherwise they may as well deny that the valiant Portuguese, Juan de Merlo, was a knight-errant; though it is well known, that he went to Burgundy and fought in the city of Ras, with the famous lord of Charne, called Monseigneur Pierre, and afterwards in the city of Basil, with Monseigneur Henrique de Remestan; gaining the victory in each of these combats, with abundance of honourable fame. Neither, I suppose, will they credit the defiance and adventures that were also atchieved in Burgundy, by those valiant Spaniards, Pedro Barba and Guttierre Quixada, (from whom I am lineally descended on the father’s side) who conquered the sons of the Count de St. Paul: nay, let them likewise refuse to own that Don Fernando de Guevara went in quest of adventures into Germany, where he fought with Messire George, a knight of the houshold to the Duke of Austria; and say that the justs and tournaments at Suero de Quinones, and the pass, were mere illusion, as well as the enterprizes of Monseigneur Lewis de Falses, against Don Gonçalo de Guzman, a Castilian knight, together with many other exploits performed by Christian warriors belonging to these and other foreign realms, so authentick and true, that (I repeat my asseveration) he who denies them is void of all reason and common sense.’
The canon was struck with admiration, when he heard Don Quixote utter such a medley of fiction and truth; and perceiving that he was intimately acquainted with every circumstance regarding and concerning the atchievements of knight-errantry, answered him in these words: ‘Signior Don Quixote, I cannot deny but what you have said is partly true, particularly that which regards the Spanish knights; I grant also that there was an order called the Twelve Peers of France, but cannot believe that they performed all those exploits recounted by archbishop Turpin; for the truth is, they were a set of knights chosen by the kings of France, under the title of the Twelve Peers, because they were all equal in point of virtue, rank, and valour; at least, if they were not, they ought to have been possessed of this parity of qualifications; for it was an association resembling the modern orders of St. Jago and Calatrava, which suppose, that every member is valiant, virtuous, and noble; and as we now say a knight of St. Juan or Alcantara, in those days they said a knight of the Twelve Peers; because those who professed that military order were equal in all respects, and twelve in number; that there were such persons as the Cid and Bernardo del Carpio, I make no question; but whether or not they performed all those exploits which are ascribed to them, is, I believe, extremely doubtful; with respect to the peg of Count Peter, which you say stands by the saddle of Babieca in the royal armoury, to my shame be it spoken, I am either so ignorant or short-sighted, that although I have seen the saddle, I could never observe the peg, large as you have been pleased to describe it.’—‘But there it certainly is,’ replied the knight; ’and what makes it the more remarkable, it is said to be kept in a case of calves leather, that it may not rust.’—‘It may be so,’ said the canon; ‘but, by my holy orders! I do not remember to have seen any such thing; yet, granting it to be in that place, I am not therefore bound to believe the stories that are recounted of so many Amadis’s, and such a rabble of knights; nor is it reasonable, that a person of honour, like you, endowed with so many happy talents, should give credit to such extravagant rhodomontades as are related in the lying legends of knight-errantry.’