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By the time Cervantes had got his volume of novels off his hands, and summoned up resolution enough to set about the Second Part in earnest, the case was very much altered. Don Quixote and Sancho Panza had not merely found favour, but had already become, what they have never since ceased to be, veritable entities to the popular imagination. There was no occasion for him now to interpolate extraneous matter; nay, his readers told him plainly that what they wanted of him was more Don Quixote and more Sancho Panza, and not novels, tales, or digressions. To himself, too, his creations had become realities, and he had become proud of them, especially of Sancho. He began the Second Part, therefore, under very different conditions, and the difference makes itself manifest at once. Even in translation the style will be seen to be far easier, more flowing, more natural, and more like that of a man sure of himself and of his audience. Don Quixote and Sancho undergo a change also. In the First Part, Don Quixote has no character or individuality whatever. He is nothing more than a crazy representative of the sentiments of the chivalry romances. In all that he says and does he is simply repeating the lesson he has learned from his books; and therefore, it is absurd to speak of him in the gushing strain of the sentimental critics when they dilate upon his nobleness, disinterestedness, dauntless courage, and so forth. It was the business of a knight-errant to right wrongs, redress injuries, and succour the distressed, and this, as a matter of course, he makes his business when he takes up the part; a knight-errant was bound to be intrepid, and so he feels bound to cast fear aside. Of all Byron's melodious nonsense about Don Quixote, the most nonsensical statement is that "'t is his virtue makes him mad!" The exact opposite is the truth; it is his madness makes him virtuous.
In the Second Part, Cervantes repeatedly reminds the reader, as if it was a point upon which he was anxious there should be no mistake, that his hero's madness is strictly confined to delusions on the subject of chivalry, and that on every other subject he is discreto, one, in fact, whose faculty of discernment is in perfect order. The advantage of this is that he is enabled to make use of Don Quixote as a mouthpiece for his own reflections, and so, without seeming to digress, allow himself the relief of digression when he requires it, as freely as in a commonplace book.
It is true the amount of individuality bestowed upon Don Quixote is not very great. There are some natural touches of character about him, such as his mixture of irascibility and placability, and his curious affection for Sancho together with his impatience of the squire's loquacity and impertinence; but in the main, apart from his craze, he is little more than a thoughtful, cultured gentleman, with instinctive good taste and a great deal of shrewdness and originality of mind.
As to Sancho, it is plain, from the concluding words of the preface to the First Part, that he was a favourite with his creator even before he had been taken into favour by the public. An inferior genius, taking him in hand a second time, would very likely have tried to improve him by making him more comical, clever, amiable, or virtuous. But Cervantes was too true an artist to spoil his work in this way. Sancho, when he reappears, is the old Sancho with the old familiar features; but with a difference; they have been brought out more distinctly, but at the same time with a careful avoidance of anything like caricature; the outline has been filled in where filling in was necessary, and, vivified by a few touches of a master's hand, Sancho stands before us as he might in a character portrait by Velazquez. He is a much more important and prominent figure in the Second Part than in the First; indeed, it is his matchless mendacity about Dulcinea that to a great extent supplies the action of the story.
His development in this respect is as remarkable as in any other. In the First Part he displays a great natural gift of lying. His lies are not of the highly imaginative sort that liars in fiction commonly indulge in; like Falstaff's, they resemble the father that begets them; they are simple, homely, plump lies; plain working lies, in short. But in the service of such a master as Don Quixote he develops rapidly, as we see when he comes to palm off the three country wenches as Dulcinea and her ladies in waiting. It is worth noticing how, flushed by his success in this instance, he is tempted afterwards to try a flight beyond his powers in his account of the journey on Clavileno.
In the Second Part it is the spirit rather than the incidents of the chivalry romances that is the subject of the burlesque. Enchantments of the sort travestied in those of Dulcinea and the Trifaldi and the cave of Montesinos play a leading part in the later and inferior romances, and another distinguishing feature is caricatured in Don Quixote's blind adoration of Dulcinea. In the romances of chivalry love is either a mere animalism or a fantastic idolatry. Only a coarse-minded man would care to make merry with the former, but to one of Cervantes' humour the latter was naturally an attractive subject for ridicule. Like everything else in these romances, it is a gross exaggeration of the real sentiment of chivalry, but its peculiar extravagance is probably due to the influence of those masters of hyperbole, the Provencal poets. When a troubadour professed his readiness to obey his lady in all things, he made it incumbent upon the next comer, if he wished to avoid the imputation of tameness and commonplace, to declare himself the slave of her will, which the next was compelled to cap by some still stronger declaration; and so expressions of devotion went on rising one above the other like biddings at an auction, and a conventional language of gallantry and theory of love came into being that in time permeated the literature of Southern Europe, and bore fruit, in one direction in the transcendental worship of Beatrice and Laura, and in another in the grotesque idolatry which found exponents in writers like Feliciano de Silva. This is what Cervantes deals with in Don Quixote's passion for Dulcinea, and in no instance has he carried out the burlesque more happily. By keeping Dulcinea in the background, and making her a vague shadowy being of whose very existence we are left in doubt, he invests Don Quixote's worship of her virtues and charms with an additional extravagance, and gives still more point to the caricature of the sentiment and language of the romances.
One of the great merits of "Don Quixote," and one of the qualities that have secured its acceptance by all classes of readers and made it the most cosmopolitan of books, is its simplicity. There are, of course, points obvious enough to a Spanish seventeenth century audience which do not immediately strike a reader now-a-days, and Cervantes often takes it for granted that an allusion will be generally understood which is only intelligible to a few. For example, on many of his readers in Spain, and most of his readers out of it, the significance of his choice of a country for his hero is completely lost. It would he going too far to say that no one can thoroughly comprehend "Don Quixote" without having seen La Mancha, but undoubtedly even a glimpse of La Mancha will give an insight into the meaning of Cervantes such as no commentator can give. Of all the regions of Spain it is the last that would suggest the idea of romance. Of all the dull central plateau of the Peninsula it is the dullest tract. There is something impressive about the grim solitudes of Estremadura; and if the plains of Leon and Old Castile are bald and dreary, they are studded with old cities renowned in history and rich in relics of the past. But there is no redeeming feature in the Manchegan landscape; it has all the sameness of the desert without its dignity; the few towns and villages that break its monotony are mean and commonplace, there is nothing venerable about them, they have not even the picturesqueness of poverty; indeed, Don Quixote's own village, Argamasilla, has a sort of oppressive respectability in the prim regularity of its streets and houses; everything is ignoble; the very windmills are the ugliest and shabbiest of the windmill kind.
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Miguel de Cervantes -- by John OrmsbyBottom Content goes here. Wikipedia content requires these links..... Wikipedia content is licensed under the GNU Free Documentation License.