r beauty. Those who had not seen her before looked at her in amazement and silence, and those who were already accustomed to seeing her were no less thunderstruck than those who had not seen her until then. But no sooner had he seen her than Ambrosio, showing signs of outrage, said to her:
"Do you come, O savage basilisk of these mountains, to see if with your presence blood spurts from the wounds of this wretched man whose life was taken by your cruelty?1 Or do you come to gloat over the cruelties of your nature, or to watch from that height, like another heartless Nero, the flames of burning Rome, or, in your arrogance, to tread on this unfortunate corpse, as the ungrateful daughter of Tarquinus2 did to the body of her father? Tell us quickly why you have come, or what it is you want most, for since I know that Grisostomo's thoughts never failed to obey you in life, I shall see to it that even though he is dead, those who called themselves his friends will obey you as well."
"I do not come, O Ambrosio, for any of the causes you have mentioned," Marcela responded, "but I return here on my own behalf to explain how unreasonable are those who in their grief blame me for the death of Grisostomo, and so I beg all those present to hear me, for there will be no need to spend much time or waste many words to persuade discerning men of the truth. Heaven made me, as all of you say, so beautiful that you cannot resist my beauty and are compelled to love me, and because of the love you show me, you claim that I am obliged to love you in return. I know, with the natural understanding that God has given me, that everything beautiful is lovable, but I cannot grasp why, simply because it is loved, the thing loved for its beauty is obliged to love the one who loves it. Further, the lover of the beautiful thing might be ugly, and since ugliness is worthy of being avoided, it is absurd for anyone to say: 'I love you because you are beautiful; you must love me even though I am ugly.' But in the event the two are equally beautiful, it does not mean that their desires are necessarily equal, for not all beauties fall in love; some are a pleasure to the eye but do not surrender their will, because if all beauties loved and surrendered, there would be a whirl of confused and misled wills not knowing where they should stop, for since beautiful subjects are infinite, desires would have to be infinite, too.
According to what I have heard, true love is not divided and must be voluntary, not forced. If this is true, as I believe it is, why do you want to force me to surrender my will, obliged to do so simply because you say you love me? But if this is not true, then tell me: if the heaven that made me beautiful had made me ugly instead, would it be fair for me to complain that none of you loved me? Moreover, you must consider that I did not choose the beauty I have, and, such as it is, heaven gave it to me freely, without my requesting or choosing it. And just as the viper does not deserve to be blamed for its venom, although it kills, since it was given the venom by nature, I do not deserve to be reproved for being beautiful, for beauty in the chaste woman is like a distant fire or sharp-edged sword: they do not burn or cut the person who does not approach them. Honor and virtue are adornments of the soul, without which the body is not truly beautiful, even if it seems to be so. And if chastity is one of the virtues that most adorn and beautify both body and soul, why should a woman, loved for being beautiful, lose that virtue in order to satisfy the desire of a man who, for the sake of his pleasure, attempts with all his might and main to have her lose it?
I was born free, and in order to live free I chose the solitude of the countryside. The trees of these mountains are my companions, the clear waters of these streams my mirrors; I communicate my thoughts and my beauty to the trees and to the waters. I am a distant fire and a far-off sword. Those whose eyes forced them to fall in love with me, I have discouraged with my words. If desires feed on hopes, and since I have given no hope to Grisostomo or to any other man regarding those desires, it is correct to say that his obstinacy, not my cruelty, is what killed him. And if you claim that his thoughts were virtuous, and for this reason I was obliged to respond to them, I say that when he revealed to me the virtue of his desire, on the very spot where his grave is now being dug, I told him that mine was to live perpetually alone and have only the earth enjoy the fruit of my seclusion and the spoils of my beauty; and if he, despite that discouragement, wished to persist against all hope and sail into the wind, why be surprised if he drowned in the middle of the gulf of his folly? If I had kept him by me, I would have been false; if I had gratified him, I would have gone against my own best intentions and purposes. He persisted though I discouraged him, he despaired though I did not despise him: tell me now if it is reasonable to blame me for his grief! Let the one I deceived complain, let the man despair to whom I did not grant a hope I had promised, or speak if I called to him, or boast if I accepted him; but no man can call me cruel or a murderer if I do not promise, deceive, call to, or accept him. Until now heaven has not ordained that I love, and to think that I shall love of my own accord is to think the impossible.
Let this general discouragement serve for each of those who solicit me for his own advantage; let it be understood from this day forth that if anyone dies because of me, he does not die of jealousy or misfortune, because she who loves no one cannot make anyone jealous, and discouragement should not be taken for disdain. Let him who calls me savage basilisk avoid me as he would something harmful and evil; let him who calls me ungrateful, not serve me, unapproachable, not approach me, cruel, not follow me; let him not seek out, serve, approach, or follow in any way this savage, ungrateful, cruel, unapproachable basilisk. For if his impatience and rash desire killed Grisostomo, why should my virtuous behavior and reserve be blamed? If I preserve my purity in the company of trees, why should a man want me to lose it if he wants me to keep it in the company of men? As you know, I have wealth of my own and do not desire anyone else's; I am free and do not care to submit to another; I do not love or despise anyone. I do not deceive this one or solicit that one; I do not mock one or amuse myself with another. The honest conversation of the shepherdesses from these hamlets, and tending to my goats, are my entertainment. The limits of my desires are these mountains, and if they go beyond here, it is to contemplate the beauty of heaven and the steps whereby the soul travels to its first home."
And having said this, and not waiting to hear any response, she turned her back and entered the densest part of a nearby forest, leaving all those present filled with admiration as much for her intelligence as for her beauty. And some--those who were pierced by the powerful arrow of the light in her beautiful eyes--gave indications of wishing to follow her, disregarding the patent discouragement they had heard. Seeing this, Don Quixote thought it an appropriate time to put his chivalry into practice by coming to the aid of a maiden in distress, and he placed his hand on the hilt of his sword, and in a loud, clear voice he said:
"Let no person, whatever his circumstance or condition, dare to follow the beautiful Marcela lest he fall victim to my fury and outrage. She has shown with clear and sufficient reasons that she bears little or no blame in the death of Grisostomo, and she has also shown how far she is from acquiescing to the desires of any who love her, and therefore it is just that rather than being followed and persecuted, she should be honored and esteemed by all good people in the world, for she has shown herself to be the only woman in it who lives with so virtuous a desire."
Whether it was because of Don Quixote's warnings, or because Ambrosio said they should conclude what they owed to their good friend, none of the shepherds left or moved away from the place until, when the grave was dug and Gristostomo's papers had been burned, they placed his body in the ground, not without those present shedding many tears. They closed the grave with a heavy boulder until such time as the stone was finished that, Ambrosio said, he planned to have made, with an epitaph that would read:
Here lies the sad cold
body of a lover,
a shepherd destroyed
by an icy heart.
The pitiless hand
of cruel beauty killed him,
extending the power
of love's tyranny.
Then they scattered many flowers and branches over the grave, offered their condolences to his friend Ambrosio, and took their leave of him. Vivaldo and his companion said goodbye, and Don Quixote bade farewell to his hosts and to the two travelers, who asked him to accompany them to Sevilla because it was a place so well-suited to finding adventures, since more were to be found there on every street and around every corner than in any other city. Don Quixote thanked them for the information and their clear desire to favor him, but he said that for the moment he should not nor did he wish to go to Sevilla, until he had emptied those mountains that were full, it was said, of villainous thieves. Seeing his firm determination, the travelers did not wish to importune him, and saying goodbye again, they left him and continued their journey, during which they had much to talk about, from the history of Marcela and Griostomo to the madness of Don Quixote. Our knight resolved to seek out the shepherdess Marcela and offer to serve her in any way he could. But matters did not turn out as he expected, as is recounted in the course of this true history, the second part of which concludes here.
Part Three of the Ingenious Gentleman Don Quixote of La Mancha
CHAPTER XV
In which is recounted the unfortunate adventure that Don Quixote happened upon when he happened upon some heartless Yanguesans
The learned Cide Hamete Benengeli tells us that as soon as Don Quixote took his leave of his hosts and all the others who had been present at the burial of the shepherd Grisostomo, he and his squire entered the same forest the shepherdess Marcela had entered; and having ridden more than two hours, looking for her everywhere and not finding her, they decided to stop in a meadow full of new grass where a cool, gentle stream ran, so welcoming that it invited and obliged one to spend the hottest hours of the day there, for the rigors of the afternoon were just beginning.
Don Quixote and Sancho dismounted and, leaving the donkey and Rocinante free to graze on the abundant grass that grew there, pillaged the saddlebags, and without any ceremony, in peace and harmony, master and servant companionably ate what they found in them.
Sancho had not bothered to hobble Rocinante, certain that he knew him to be so meek and so little given to lustful thoughts that all the mares of the pastures of Cordoba could not tempt him to go astray. As luck and the devil, who is not always sleeping, would have it, grazing in that valley was a herd of Galician ponies tended by some drovers from Yanguas,1 whose custom it is to take a siesta with their animals in grassy, well-watered places and sites, and the spot where Don Quixote happened to find himself served the Yanguesans' purposes very well.
As it happened, Rocinante felt the desire to pleasure himself with the ladies, and as soon as he picked up their scent he abandoned his natural ways and customs, did not ask permission of his owner, broke into a brisk little trot, and went off to communicate his need to them. But the ponies, who apparently had more desire to graze than anything else, greeted him with hooves and teeth, so that in a short while his cinches broke and he was left naked, without a saddle. But what he must have regretted most was that the drovers, seeing the violence being done to their mares, hurried over with their staffs and hit him so many times that they knocked him to the ground, badly injured.
By now Don Quixote and Sancho, who had seen Rocinante's beating, had run up, panting heavily; and Don Quixote said to Sancho:
"From what I can see, Sancho my friend, these are not knights but base people of low breeding. I say this because you can certainly assist me in taking the proper revenge for the offense that has been done to Rocinante before our very eyes."
"What the devil kind of revenge are we supposed to take," Sancho responded, "if there are more than twenty of them and only two of us, or maybe only one and a half?"
"I am worth a hundred," Don Quixote replied.
And without making more speeches, he grasped his sword and rushed at the Yanguesans, and Sancho Panza, incited and moved by his master's example, did the same. To begin with, Don Quixote landed a blow on one drover that slashed open a leather tunic he was wearing, as well as a good part of his shoulder.
The Yanguesans, who saw themselves attacked by only two men when there were so many of them, had recourse to their staffs, and surrounding the two men, they began to rain blows down on them with great zeal and eagerness. The truth is that with the second blow they knocked Sancho to the ground, and the same thing happened to Don Quixote, and all his skill and courage were of no use to him; as luck would have it, he fell at the feet of Rocinante, who had not yet stood up, which proves what furious beatings staffs can administer when wielded by angry rustic hands.
When the Yanguesans saw the damage they had done, they loaded their animals as quickly as they could and continued on their way, leaving the two adventurers looking bad and feeling worse.
The first to stir was Sancho Panza; finding himself next to his master, in a weak, plaintive voice he said:
"Senor Don Quixote! Ah, Senor Don Quixote!"
"What do you want, brother Sancho?" replied Don Quixote in a voice as feeble and pitiful as Sancho's.
"What I want, if it's possible," replied Sancho Panza, "is for your grace to give me two swigs of that drink of Fearsome Blas,2 if your grace happens to have any on hand. Maybe it's as good for broken bones as it is for wounds."
"Ah, woe is me, if I had it here, what else would we need?" Don Quixote responded. "But I swear to you, Sancho Panza, by my faith as a knight errant, that in two days' time, if fortune does not ordain otherwise, I shall have it in my possession, unless my hands fail me."
"And how many days does your grace think we'll need before we can move our legs?" Sancho Panza replied.
"As for me," said a beaten and exhausted Don Quixote, "I do not know how many days it will be. But I hold myself responsible for everything; I should not have raised my sword against men who were not dubbed knights like myself; and therefore I believe that as a punishment for having trespassed against the laws of chivalry, the god of battles has allowed me to be injured in this way. Therefore, Sancho Panza, it is fitting that you heed carefully what I shall say to you now, because it is important to the well-being of both of us, and it is that when you see rabble like this offending us in some way, do not wait for me to raise my sword against them, because I shall not do that; instead, you must seize your sword and punish them as you like, and if knights come to their aid and defense, I shall know how to defend you and offend them with all my power, for you have seen in a thousand demonstrations and experiences the extent of the valor of this my mighty arm."
This was how arrogant the poor gentleman was after his defeat of the valiant Basque. But his master's advice did not seem very good to Sancho, and he had to respond, saying:
"Senor, I'm a peaceful, mild, and quiet man, and I know how to conceal any insult because I have a wife and children to support and care for. So let your grace be advised as well, since I can't give an order, that under no circumstances will I raise my sword against either lowborn or gentry, and from now until the day I appear before God, I forgive all offenses that have been done or will be done to me, whether they were done, are being done, or will be done by a person high or low, rich or poor, noble or common, without exception, and regardless of rank or position."
Hearing which, his master responded:
"I wish I had enough breath to speak with less effort and that the pain I feel in this rib would ease just a little, so that I could make clear to you, Panza, how wrong you are. Come closer, you sinner: if the winds of fortune, until now so contrary, blow again in our favor, filling the sails of our desire and carrying us safely and with no sudden changes of direction to port on one of the insulas which I have promised you, what would happen when I, having won it, make you its ruler? Will you render that impossible because you are not a knight, and do not wish to be one, and do not have the courage or desire to avenge offenses and defend your realm? Because you must know that in newly conquered kingdoms and provinces, the spirits of the inhabitants are never so peaceful or so favorable to their new ruler that he need not fear they will do something unexpected to disturb things and, as they say, try their luck again; and so it is necessary for the new ruler to have the intelligence to know how to govern and the valor to go on the offensive and defend himself under any circumstances."
"In this circumstance that has just happened to us," Sancho responded, "I would have liked to have the intelligence and valor your grace has mentioned; but I swear to you, by my faith as a poor man, that I need a poultice more than I need talk. Your grace, see if you can stand, and we'll help Rocinante, though he doesn't deserve it, because he's the main reason for this beating. I never would have believed it of Rocinante; I always thought he was a person as chaste and peaceable as I am. Well, like they say, you need a long time to know a person, and nothing in this life is certain. Who would have thought that hard on the heels and so soon after those mighty blows struck by your grace's sword against that unfortunate knight errant, this great storm of a beating would rain down on our backs?"
"Yours, at least, Sancho," replied Don Quixote, "must be accustomed to such cloudbursts; but mine, brought up on cambric and fine Dutch linen, of course will feel more deeply the pain of this misfortune. And if it were not because I imagine...did I say imagine?...because I know for a fact that all these discomforts are an integral part of the practice of arms, I would let myself die here of sheer annoyance."
To which the squire replied:
"Senor, since these misfortunes are the harvest reaped by chivalry, tell me, your grace, if they happen very often or come only at certain times, because it seems to me that after two harvests like this one, we'll be useless for the third if God, in His infinite mercy, doesn't come to our aid."
"You should know, Sancho my friend," responded Don Quixote, "that the lives of knights errant are subject to a thousand dangers and disasters, and by the same token they are just as likely t