Don Quixote Quotes

Finally, from so little sleeping and so much reading, his brain dried up and he went completely out of his mind.

The truth may be stretched thin, but it never breaks, and it always surfaces above lies, as oil floats on water.

When life itself seems lunatic, who knows where madness lies? Perhaps to be too practical is madness. To surrender dreams — this may be madness. Too much sanity may be madness — and maddest of all: to see life as it is, and not as it should be!

There is no book so bad...that it does not have something good in it.

If it had been easy for Romeo to get to Juliet, nobody would have cared. Same goes for Cyrano and Don Quixote and Gatsby and their respective paramours. What captures the imagination is watching men throw themselves at a brick wall over and over again, and wondering if this is the time that they won't be able to get back up.

There were no embraces, because where there is great love there is often little display of it.

Reading made Don Quixote a gentleman. Believing what he read made him mad.

Hunger is the best sauce in the world.

For neither good nor evil can last for ever; and so it follows that as evil has lasted a long time, good must now be close at hand.

I know who I am and who I may be, if I choose.

Until death it is all life

Thou hast seen nothing yet.

Virtue is persecuted by the wicked more than it is loved by the good.

Take my advice and live for a long, long time. Because the maddest thing a man can do in this life is to let himself die.

What man can pretend to know the riddle of a woman's mind?

The stupidity of people comes from having an answer for everything. The wisdom of the novel comes from having a question for everything. When Don Quixote went out into the world, that world turned into a mystery before his eyes. That is the legacy of the first European novel to the entire subsequent history of the novel. The novelist teaches the reader to comprehend the world as a question. There is wisdom and tolerance in that attitude. In a world built on sacrosanct certainties the novel is dead. The totalitarian world, whether founded on Marx, Islam, or anything else, is a world of answers rather than questions. There, the novel has no place.

I do not deny that what happened to us is a thing worth laughing at. But it is not worth telling, for not everyone is sufficiently intelligent to be able to see things from the right point of view.

... he who's down one day can be up the next, unless he really wants to stay in bed, that is...

Wit and humor do not reside in slow minds.

...for hope is always born at the same time as love...

When Don Quixote went out into the world, that world turned into a mystery before his eyes. That is the legacy of the first European novel to the entire subsequent history of the novel. The novel teaches us to comprehend the world as a question. There is wisdom and tolerance in that attitude.

Truly I was born to be an example of misfortune, and a target at which the arrows of adversary are aimed.

A bad year and a bad month to all the backbiting bitches in the world!...

The most perceptive character in a play is the fool, because the man who wishes to seem simple cannot possibly be a simpleton.

One man scorned and covered with scars still strove with his last ounce of courage to reach the unreachable stars; and the world was better for this. -Don Quixote.

The wounds received in battle bestow honor, they do not take it away...

The world of literature has everything in it, and it refuses to leave anything out. I have read like a man on fire my whole life because the genius of English teachers touched me with the dazzling beauty of language. Because of them I rode with Don Quixote and danced with Anna Karenina at a ball in St. Petersburg and lassoed a steer in "Lonesome Dove" and had nightmares about slavery in "Beloved" and walked the streets of Dublin in "Ulysses" and made up a hundred stories in the Arabian nights and saw my mother killed by a baseball in "A Prayer for Owen Meany." I've been in ten thousand cities and have introduced myself to a hundred thousand strangers in my exuberant reading career, all because I listened to my fabulous English teachers and soaked up every single thing those magnificent men and women had to give. I cherish and praise them and thank them for finding me when I was a boy and presenting me with the precious gift of the English language.

There is remedy for all things except death - Don Quixote De La Mancha

A tooth is much more to be prized than a diamond.

I do not insist," answered Don Quixote, "that this is a full adventure, but it is the beginning of one, for this is the way adventures begin.

I come in a world of iron...to make a world of gold

A man on a quest. A Don Quixote searching for his Dulcinea. But keep in mind my good friend, Don Quixote never found his Dulcinea, did he? He did not. There sometimes isn’t much difference between a knight’s quest and a fool’s errand.

Do you see over yonder, friend Sancho, thirty or forty hulking giants? I intend to do battle with them and slay them.

The fault lies not with the mob, who demands nonsense, but with those who do not know how to produce anything else.

Reading list (1972 edition)[edit] 1. Homer – Iliad, Odyssey 2. The Old Testament 3. Aeschylus – Tragedies 4. Sophocles – Tragedies 5. Herodotus – Histories 6. Euripides – Tragedies 7. Thucydides – History of the Peloponnesian War 8. Hippocrates – Medical Writings 9. Aristophanes – Comedies 10. Plato – Dialogues 11. Aristotle – Works 12. Epicurus – Letter to Herodotus; Letter to Menoecus 13. Euclid – Elements 14. Archimedes – Works 15. Apollonius of Perga – Conic Sections 16. Cicero – Works 17. Lucretius – On the Nature of Things 18. Virgil – Works 19. Horace – Works 20. Livy – History of Rome 21. Ovid – Works 22. Plutarch – Parallel Lives; Moralia 23. Tacitus – Histories; Annals; Agricola Germania 24. Nicomachus of Gerasa – Introduction to Arithmetic 25. Epictetus – Discourses; Encheiridion 26. Ptolemy – Almagest 27. Lucian – Works 28. Marcus Aurelius – Meditations 29. Galen – On the Natural Faculties 30. The New Testament 31. Plotinus – The Enneads 32. St. Augustine – On the Teacher; Confessions; City of God; On Christian Doctrine 33. The Song of Roland 34. The Nibelungenlied 35. The Saga of Burnt Njál 36. St. Thomas Aquinas – Summa Theologica 37. Dante Alighieri – The Divine Comedy;The New Life; On Monarchy 38. Geoffrey Chaucer – Troilus and Criseyde; The Canterbury Tales 39. Leonardo da Vinci – Notebooks 40. Niccolò Machiavelli – The Prince; Discourses on the First Ten Books of Livy 41. Desiderius Erasmus – The Praise of Folly 42. Nicolaus Copernicus – On the Revolutions of the Heavenly Spheres 43. Thomas More – Utopia 44. Martin Luther – Table Talk; Three Treatises 45. François Rabelais – Gargantua and Pantagruel 46. John Calvin – Institutes of the Christian Religion 47. Michel de Montaigne – Essays 48. William Gilbert – On the Loadstone and Magnetic Bodies 49. Miguel de Cervantes – Don Quixote 50. Edmund Spenser – Prothalamion; The Faerie Queene 51. Francis Bacon – Essays; Advancement of Learning; Novum Organum, New Atlantis 52. William Shakespeare – Poetry and Plays 53. Galileo Galilei – Starry Messenger; Dialogues Concerning Two New Sciences 54. Johannes Kepler – Epitome of Copernican Astronomy; Concerning the Harmonies of the World 55. William Harvey – On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals 56. Thomas Hobbes – Leviathan 57. René Descartes – Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy 58. John Milton – Works 59. Molière – Comedies 60. Blaise Pascal – The Provincial Letters; Pensees; Scientific Treatises 61. Christiaan Huygens – Treatise on Light 62. Benedict de Spinoza – Ethics 63. John Locke – Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education 64. Jean Baptiste Racine – Tragedies 65. Isaac Newton – Mathematical Principles of Natural Philosophy; Optics 66. Gottfried Wilhelm Leibniz – Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology 67. Daniel Defoe – Robinson Crusoe 68. Jonathan Swift – A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal 69. William Congreve – The Way of the World 70. George Berkeley – Principles of Human Knowledge 71. Alexander Pope – Essay on Criticism; Rape of the Lock; Essay on Man 72. Charles de Secondat, baron de Montesquieu – Persian Letters; Spirit of Laws 73. Voltaire – Letters on the English; Candide; Philosophical Dictionary 74. Henry Fielding – Joseph Andrews; Tom Jones 75. Samuel Johnson – The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets

It is not the responsibility of knights errant to discover whether the afflicted, the enchained and the oppressed whom they encounter on the road are reduced to these circumstances and suffer this distress for their vices, or for their virtues: the knight's sole responsibility is to succour them as people in need, having eyes only for their sufferings, not for their misdeeds.

Translating from one language to another, unless it is from Greek and Latin, the queens of all languages, is like looking at Flemish tapestries from the wrong side, for although the figures are visible, they are covered by threads that obscure them, and cannot be seen with the smoothness and color of the right side.

It's up to brave hearts, sir, to be patient when things are going badly, as well as being happy when they're going well ... For I've heard that what they call fortune is a flighty woman who drinks too much, and, what's more, she's blind, so she can't see what she's doing, and she doesn't know who she's knocking over or who she's raising up.

... truth, whose mother is history, who is the rival of time, depository of deeds, witness of the past, example and lesson to the present, and warning to the future.

...without intelligence, there can be no humour.

Destiny guides our fortunes more favorably than we could have expected. Look there, Sancho Panza, my friend, and see those thirty or so wild giants, with whom I intend to do battle and kill each and all of them, so with their stolen booty we can begin to enrich ourselves. This is nobel, righteous warfare, for it is wonderfully useful to God to have such an evil race wiped from the face of the earth." "What giants?" Asked Sancho Panza. "The ones you can see over there," answered his master, "with the huge arms, some of which are very nearly two leagues long." "Now look, your grace," said Sancho, "what you see over there aren't giants, but windmills, and what seems to be arms are just their sails, that go around in the wind and turn the millstone." "Obviously," replied Don Quijote, "you don't know much about adventures.

She wanted, with her fickleness, to make my destruction constant; I want, by trying to destroy myself, to satisfy her desire.

Don Quixote's misfortune is not his imagination, but Sancho Panza.

The distance between Don Quixote and the petty bourgeois victim of advertising is not so great as romanticism would have us believe.

To dream the impossible dream, that is my quest.

What intelligent things you say sometimes ! One would think you had studied.

Every autobiography is concerned with two characters, a Don Quixote, the Ego, and a Sancho Panza, the Self.

Don Quixote - the famous literary madman - fought windmills. People think he saw giants when he looked at them, but those of us who've been there know the truth. He saw windmills, just like everyone else - but he believed they were giants. The scariest thing of all is never knowing what you're suddenly going to believe.

You are Joseph the dreamer of dreams, dear Jude. And a tragic Don Quixote. And sometimes you are St. Stephen, who, while they were stoning him, could see Heaven opened. Oh, my poor friend and comrade, you'll suffer yet!

What is more dangerous than to become a poet? which is, as some say, an incurable and infectious disease.

It is one thing to write as poet and another to write as a historian: the poet can recount or sing about things not as they were, but as they should have been, and the historian must write about them not as they should have been, but as they were, without adding or subtracting anything from the truth.

Where there's music there can be no evil

Every stink that fights the ventilator thinks it is Don Quixote.

While clearly an impregnable masterpiece, Don Quixote suffers from one fairly serious flaw—that of outright unreadability.

Donde una puerta se cierra, otra se abre "Where a door is closed, another is opened" ~ Don Quixote de la Mancha

They must take me for a fool, or even worse, a lunatic. And no wonder ,for I am so intensely conscious of my misfortune and my misery is so overwhelming that I am powerless to resist it and am being turned into stone, devoid of all knowledge or feeling.

Where envy reigns virtue can't exist, and generosity doesn't go with meanness.

Laughter distances us from that which is ugly and therefore potentially distressing, and indeed enables us to obtain paradoxical pleasure and therapeutic benefit from it.

Don Quixote could never manage without his patient servant Sancho Panza.

I have never died all my life

The greatest madness a man can be guilty of in this life, is to let himself die outright, without being slain by any person whatever, or destroyed by any other weapon than the hands of melancholy

time has more power to undo and change things than the human will.

We have inhabited both the actual and the imaginary realms for a long time. But we don't live in either place the way our parents or ancestors did. Enchantment alters with age, and with the age. We know a dozen Arthurs now, all of them true. The Shire changed irrevocably even in Bilbo's lifetime. Don Quixote went riding out to Argentina and met Jorge Luis Borges there. Plus c'est la même chose, plus ça change.

He is most blessed who loves the most, the freest who is most enslaved by love,

Not with whom you are born, but with whom you are bred.

Señor, las tristezas no se hicieron para las bestias, sino para los hombres; pero si los hombres las sienten demasiado, se vuelven bestias...

All of that is true,’ responded Don Quixote, ‘but we cannot all be friars, and God brings His children to heaven by many paths: chivalry is a religion, and there are sainted knights in Glory.’ Yes,’ responded Sancho, ‘but I’ve heard that there are more friars in heaven than knights errant.’ That is true,’ responded Don Quixote, ‘because the number of religious is greater than the number of knights.’ There are many who are errant,’ said Sancho. Many,’ responded Don Quixote, ‘but few who deserve to be called knights.

the praise of the wise few is more important than the mockery of the foolish many,

A father may have a child who is ugly and lacking in all the graces, and the love he feels for him puts a blindfold over his eyes so that he does not see his defects but considers them signs of charm and intelligence and recounts them to his friends as if they were clever and witty.

One man is no more than another, if he do no more than what another does.

Wait,” he said. “That’s not a word.” I looked down to where, in a moment of desperation, I’d played zixic on a triple-word-score space. “Uh, sure it is.” “What’s it mean?” “It’s sort of like…quixotic, but with more…” “Bullshit?” I laughed out loud. I’d never heard him swear before. “More zeal. Hence the z.” “Uh-huh. Use it in a sentence.” “Um…’You are a zixic writer.’“ “I don’t believe this.” “That you’re zixic?” “That you’re trying to cheat at Scrabble.” He leaned back against my couch, shaking his head. “I mean, I was ready to accept the whole evil thing, but this is kind of extreme.

When I hear another express an opinion which is not mine, I say to myself, he has a right to his opinion, as I to mine. Why should I question it? His error does me no injury, and shall I become a Don Quixote, to bring all men by force of argument to one opinion? ...Be a listener only, keep within yourself, and endeavor to establish with yourself the habit of silence, especially in politics.

É assim, do pouco dormir e do muito ler se lhe secou o cérebro, de maneira que chegou a perder o juízo.

What covers you discovers you.

it is better to have red a great work of another culture in translation than never to have read it at all.

I want you to see me naked and performing one or two dozen mad acts, which will take me less than half an hour, because if you have seen them with your own eyes, you can safely swear to any others you might wish to add.

there is no recollection which time does not put an end to, and no pain which death does not remove.

La pluma es la lengua del alma: cuales fueren los conceptos que en ella se engendraren, tales serán sus escritos.

I don't see what my arse has to do with enchantings!

I will go forth as a real outlaw," he said, "and as men do robbery on the highway I will do right on the highway; and it will be counted a wilder crime.

Where one door shuts, another opens.

Yo no creo en brujas, pero que las hay, las hay.

Letting go is never a sign of failure, letting go is knowing what battle to fight and what battle to "let it be".. Letting go doesn't mean that you don't care anymore, it is just directing your false hope to something more worthy of your emotions, energy and time.. Letting go is simply taking charge and control over yourself rather than fighting windmills like a modern day Don Quixote...

The reason of the unreasonableness which against my reason is wrought, doth so weaken my reason, as with all reason I do justly complain on your beauty.

I've always heard the old folks say that if you don't know how to enjoy good luck when it comes, you shouldn't complain if it passes you by.

I am apparently gentle, unstable, and full of pretenses. I will die a poet killed by the nonpoets, will renounce no dream, resign myself to no ugliness, accept nothing of the world but the one I made myself. I wrote, lived, loved like Don Quixote, and on the day of my death I will say: ‘Excuse me, it was all a dream,’ and by that time I may have found one who will say: ‘Not at all, it was true, absolutely true.

In short, our gentleman became so caught up in reading that he spent his nights reading from dusk till dawn and his days reading from sunrise to sunset, and so with too little sleep and too much reading his brains dried up, causing him to lose his mind.

Who are you? A simple son of the soil, as you pretend to yourself? Oh, no. You, too, are among the infirm—you are the dreamer, the madman in a madder world, our own midwestern Don Quixote without his Sancho, gamboling under the blue sky… But you have the taint, the old infirmity. You think there's something here, something to find. Well, in the world you'd learn soon enough. You, too, are cut out for failure; not that you'd fight the world. You'd let it chew you up and spit you out, and you'd lie there wondering what was wrong. Because you'd always expect the world to be something it had no wish to be. The weevil in the cotton, the worm in the beanstalk, the borer in the corn. You couldn't face them, and you couldn't fight them; because you're too weak, and you're too strong. And you have no place to go in the world.

To think, analyze and invent, he [Pierre Menard] also wrote me, “are not anomalous acts, but the normal respiration of the intelligence. To glorify the occasional fulfillment of this function, to treasure ancient thoughts of others, to remember with incredulous amazement that the doctor universal is thought, is to confess our languor or barbarism. Every man should be capable of all ideas, and I believe that in the future he will be." (Jorge Luis Borges, "Pierre Menard, Author of Don Quixote, 1939)

Woman is made of fragile glass; but do not put her to the test to see if she will break, for that might come to pass. She is too apt to shatter, and wisdom is surely ended if what can ne'er be mended is put in the way of danger. What I say to you is true, and let us all agree : wherever Danae may be, showers of gold are there, too.

Life is not interested in good and evil. Don Quixote was constantly choosing between good and evil, but then he was choosing in his dream state. He was mad. He entered reality only when he was so busy trying to cope with people that he had no time to distinguish between good and evil. Since people exist only in life, they must devote their time simply to being alive. Life is motion, and motion is concerned with what makes man move—which is ambition, power, pleasure. What time a man can devote to morality, he must take by force from the motion of which he is a part. He is compelled to make choices between good and evil sooner or later, because moral conscience demands that from him in order that he can live with himself tomorrow. His moral conscience is the curse he had to accept from the gods in order to gain from them the right to dream.

To think that the affairs of this life always remain in the same state is a vain presumption; indeed they all seem to be perpetually changing and moving in a circular course. Spring is followed by summer, summer by autumn, and autumn by winter, which is again followed by spring, and so time continues its everlasting round. But the life of man is ever racing to its end, swifter than time itself, without hope of renewal, unless in the next that is limitless and infinite.

Oh Senor" said the niece. "Your grace should send them to be burned (books), just like all the rest, because it's very likely that my dear uncle, having been cured of the chivalric disease, will read these and want to become a shepherd and wander through the woods and meadows singing and playing and, what would be even worse, become a poet, and that, they say, is an incurable and contagious disease.

Have I not already told you', replied Don Quixote, 'that I intend to imitate Amadis, and to act the desperate, foolish, furious lover so as also to imitate the valiant Orlando, when he found signs by a spring that the fair Angelica had disgraced herself with Medoro, and the grief turned him mad, and he uprooted trees, sullied the waters of clear springs, slew shepherds, destroyed flocks, burned cottages, tore down houses, dragged away mares and performed a hundred other excesses, worthy to be recorded on the tablets of eternal fame?' [...] 'But to my mind', said Sancho, 'the knights who did all that were pushed into it and had their reasons for their antics and their penances, but what reason have you got for going mad?' 'That is the whole point', replied Don Quixote, 'and therein lies the beauty of my enterprise. A Knight Errant going mad for a good reason - there is neither pleasure nor merit in that. The thing is to become insane without a cause and have my lady think: If I do all this when dry, what would I not do when wet?

I believe that the phrase ‘obligatory reading’ is a contradiction in terms; reading should not be obligatory. Should we ever speak of 'obligatory pleasure'? Pleasure is not obligatory, pleasure is something we seek. 'Obligatory happiness'! [...] If a book bores you, leave it; don’t read it because it is famous, don’t read it because it is modern, don’t read a book because it is old. If a book is tedious to you, leave it, even if that book is 'Paradise Lost' — which is not tedious to me — or 'Don Quixote' — which also is not tedious to me. But if a book is tedious to you, don't read it; that book was not written for you. Reading should be a form of happiness, so I would advise all possible readers of my last will and testament—which I do not plan to write— I would advise them to read a lot, and not to get intimidated by writers' reputations, to continue to look for personal happiness, personal enjoyment. It is the only way to read.

You have a picture of life within you, a faith, a challenge, and you were ready for deeds and sufferings and sacrifices, and then you became aware by degrees that the world asked no deeds and no sacrifices of you whatever, and that life is no poem of heroism with heroic parts to play and so on, but a comfortable room where people are quite content with eating and drinking, coffee and knitting, cards and wireless. And whoever wants more and has got it in him--the heroic and the beautiful, and the reverence for the great poets or for the saints--is a fool and a Don Quixote. Good. And it has been just the same for me, my friend. I was a gifted girl. I was meant to live up to a high standard, to expect much of myself and do great things. I could have played a great part. I could have been the wife of a king, the beloved of a revolutionary, the sister of a genius, the mother of a martyr. And life has allowed me just this, to be a courtesan of fairly good taste, and even that has been hard enough. That is how things have gone with me. For a while I was inconsolable and for a long time I put the blame on myself. Life, thought I, must in the end be in the right, and if life scorned my beautiful dreams, so I argued, it was my dreams that were stupid and wrong headed. But that did not help me at all. And as I had good eyes and ears and was a little inquisitive too, I took a good look at this so-called life and at my neighbors and acquaintances, fifty or so of them and their destinies, and then I saw you. And I knew that my dreams had been right a thousand times over, just as yours had been. It was life and reality that were wrong. It was as little right that a woman like me should have no other choice than to grow old in poverty and in a senseless way at a typewriter in the pay of a money-maker, or to marry such a man for his money's sake, or to become some kind of drudge, as for a man like you to be forced in his loneliness and despair to have recourse to a razor. Perhaps the trouble with me was more material and moral and with you more spiritual--but it was the same road. Do you think I can't understand your horror of the fox trot, your dislike of bars and dancing floors, your loathing of jazz and the rest of it? I understand it only too well, and your dislike of politics as well, your despondence over the chatter and irresponsible antics of the parties and the press, your despair over the war, the one that has been and the one that is to be, over all that people nowadays think, read and build, over the music they play, the celebrations they hold, the education they carry on. You are right, Steppenwolf, right a thousand times over, and yet you must go to the wall. You are much too exacting and hungry for this simple, easygoing and easily contented world of today. You have a dimension too many. Whoever wants to live and enjoy his life today must not be like you and me. Whoever wants music instead of noise, joy instead of pleasure, soul instead of gold, creative work instead of business, passion instead of foolery, finds no home in this trivial world of ours--

I was born free, and that I might live in freedom I chose the solitude of the fields; in the trees of the mountains I find society, the clear waters of the brooks are my mirrors, and to the trees and waters I make known my thoughts and charms. I am a fire afar off, a sword laid aside. Those whom I have inspired with love by letting them see me, I have by words undeceived, and if their longings live on hope—and I have given none to Chrysostom or to any other—it cannot justly be said that the death of any is my doing, for it was rather his own obstinacy than my cruelty that killed him; and if it be made a charge against me that his wishes were honourable, and that therefore I was bound to yield to them, I answer that when on this very spot where now his grave is made he declared to me his purity of purpose, I told him that mine was to live in perpetual solitude, and that the earth alone should enjoy the fruits of my retirement and the spoils of my beauty; and if, after this open avowal, he chose to persist against hope and steer against the wind, what wonder is it that he should sink in the depths of his infatuation? If I had encouraged him, I should be false; if I had gratified him, I should have acted against my own better resolution and purpose. He was persistent in spite of warning, he despaired without being hated. Bethink you now if it be reasonable that his suffering should be laid to my charge. Let him who has been deceived complain, let him give way to despair whose encouraged hopes have proved vain, let him flatter himself whom I shall entice, let him boast whom I shall receive; but let not him call me cruel or homicide to whom I make no promise, upon whom I practise no deception, whom I neither entice nor receive. It has not been so far the will of Heaven that I should love by fate, and to expect me to love by choice is idle. Let this general declaration serve for each of my suitors on his own account, and let it be understood from this time forth that if anyone dies for me it is not of jealousy or misery he dies, for she who loves no one can give no cause for jealousy to any, and candour is not to be confounded with scorn. Let him who calls me wild beast and basilisk, leave me alone as something noxious and evil; let him who calls me ungrateful, withhold his service; who calls me wayward, seek not my acquaintance; who calls me cruel, pursue me not; for this wild beast, this basilisk, this ungrateful, cruel, wayward being has no kind of desire to seek, serve, know, or follow them. If Chrysostom's impatience and violent passion killed him, why should my modest behaviour and circumspection be blamed? If I preserve my purity in the society of the trees, why should he who would have me preserve it among men, seek to rob me of it? I have, as you know, wealth of my own, and I covet not that of others; my taste is for freedom, and I have no relish for constraint; I neither love nor hate anyone; I do not deceive this one or court that, or trifle with one or play with another. The modest converse of the shepherd girls of these hamlets and the care of my goats are my recreations; my desires are bounded by these mountains, and if they ever wander hence it is to contemplate the beauty of the heavens, steps by which the soul travels to its primeval abode.

...never [enter] into dispute or argument with another. I never saw an instance of one of two disputants convincing the other by argument. I have seen many, on their getting warm, becoming rude, & shooting one another. ... When I hear another express an opinion which is not mine, I say to myself, he has a right to his opinion, as I to mine; why should I question it? His error does me no injury, and shall I become a Don Quixote, to bring all men by force of argument to one opinion? ... There are two classes of disputants most frequently to be met with among us. The first is of young students, just entered the threshold of science, with a first view of its outlines, not yet filled up with the details & modifications which a further progress would bring to their knoledge. The other consists of the ill-tempered & rude men in society, who have taken up a passion for politics. ... Consider yourself, when with them, as among the patients of Bedlam, needing medical more than moral counsel. Be a listener only, keep within yourself, and endeavor to establish with yourself the habit of silence, especially on politics. In the fevered state of our country, no good can ever result from any attempt to set one of these fiery zealots to rights, either in fact or principle. They are determined as to the facts they will believe, and the opinions on which they will act. Get by them, therefore, as you would by an angry bull; it is not for a man of sense to dispute the road with such an animal.

A thought expressed is a falsehood." In poetry what is not said and yet gleams through the beauty of the symbol, works more powerfully on the heart than that which is expressed in words. Symbolism makes the very style, the very artistic substance of poetry inspired, transparent, illuminated throughout like the delicate walls of an alabaster amphora in which a flame is ignited. Characters can also serve as symbols. Sancho Panza and Faust, Don Quixote and Hamlet, Don Juan and Falstaff, according to the words of Goethe, are "schwankende Gestalten." Apparitions which haunt mankind, sometimes repeatedly from age to age, accompany mankind from generation to generation. It is impossible to communicate in any words whatsoever the idea of such symbolic characters, for words only define and restrict thought, but symbols express the unrestricted aspect of truth. Moreover we cannot be satisfied with a vulgar, photographic exactness of experimental photoqraphv. We demand and have premonition of, according to the allusions of Flaubert, Maupassant, Turgenev, Ibsen, new and as yet undisclosed worlds of impressionability. This thirst for the unexperienced, in pursuit of elusive nuances, of the dark and unconscious in our sensibility, is the characteristic feature of the coming ideal poetry. Earlier Baudelaire and Edgar Allan Poe said that the beautiful must somewhat amaze, must seem unexpected and extraordinary. French critics more or less successfully named this feature - impressionism. Such are the three major elements of the new art: a mystical content, symbols, and the expansion of artistic impressionability. No positivistic conclusions, no utilitarian computation, but only a creative faith in something infinite and immortal can ignite the soul of man, create heroes, martyrs and prophets... People have need of faith, they need inspiration, they crave a holy madness in their heroes and martyrs. ("On The Reasons For The Decline And On The New Tendencies In Contemporary Literature")

I come not, Ambrosia for any of the purposes thou hast named," replied Marcela, "but to defend myself and to prove how unreasonable are all those who blame me for their sorrow and for Chrysostom's death; and therefore I ask all of you that are here to give me your attention, for will not take much time or many words to bring the truth home to persons of sense. Heaven has made me, so you say, beautiful, and so much so that in spite of yourselves my beauty leads you to love me; and for the love you show me you say, and even urge, that I am bound to love you. By that natural understanding which God has given me I know that everything beautiful attracts love, but I cannot see how, by reason of being loved, that which is loved for its beauty is bound to love that which loves it; besides, it may happen that the lover of that which is beautiful may be ugly, and ugliness being detestable, it is very absurd to say, "I love thee because thou art beautiful, thou must love me though I be ugly." But supposing the beauty equal on both sides, it does not follow that the inclinations must be therefore alike, for it is not every beauty that excites love, some but pleasing the eye without winning the affection; and if every sort of beauty excited love and won the heart, the will would wander vaguely to and fro unable to make choice of any; for as there is an infinity of beautiful objects there must be an infinity of inclinations, and true love, I have heard it said, is indivisible, and must be voluntary and not compelled. If this be so, as I believe it to be, why do you desire me to bend my will by force, for no other reason but that you say you love me? Nay—tell me—had Heaven made me ugly, as it has made me beautiful, could I with justice complain of you for not loving me? Moreover, you must remember that the beauty I possess was no choice of mine, for, be it what it may, Heaven of its bounty gave it me without my asking or choosing it; and as the viper, though it kills with it, does not deserve to be blamed for the poison it carries, as it is a gift of nature, neither do I deserve reproach for being beautiful; for beauty in a modest woman is like fire at a distance or a sharp sword; the one does not burn, the other does not cut, those who do not come too near. Honour and virtue are the ornaments of the mind, without which the body, though it be so, has no right to pass for beautiful; but if modesty is one of the virtues that specially lend a grace and charm to mind and body, why should she who is loved for her beauty part with it to gratify one who for his pleasure alone strives with all his might and energy to rob her of it?