100 Books You Must Read Before You Die - volume 1 [newly updated] [Pride and Prejudice; Jane Eyre; Wuthering Heights; Tarzan of the Apes; The Count of ... (The Greatest Writers of All Time)

by Book House

“the reason of the unreason with which my reason is afflicted so weakens my reason that with reason I murmur at your beauty;” or again, “the high heavens, that of your divinity divinely fortify you with the stars, render you deserving of the desert your greatness deserves.”

In short, he became so absorbed in his books that he spent his nights from sunset to sunrise, and his days from dawn to dark, poring over them; and what with little sleep and much reading his brains got so dry that he lost his wits.

‘Scarce had the rubicund Apollo spread o’er the face of the broad spacious earth the golden threads of his bright hair, scarce had the little birds of painted plumage attuned their notes to hail with dulcet and mellifluous harmony the coming of the rosy Dawn, that, deserting the soft couch of her jealous spouse, was appearing to mortals at the gates and balconies of the Manchegan horizon, when the renowned knight Don Quixote of La Mancha, quitting the lazy down, mounted his celebrated steed Rocinante and began to traverse the ancient and famous Campo de Montiel;’”

“If I were to show her to you,” replied Don Quixote, “what merit would you have in confessing a truth so manifest? The essential point is that without seeing her you must believe, confess, affirm, swear, and defend it;

“Fortune is arranging matters for us better than we could have shaped our desires ourselves,

and I laid the blame on Time, the devourer and destroyer of all things,

If against the present one any objection be raised on the score of its truth, it can only be that its author was an Arab, as lying is a very common propensity with those of that nation; though, as they are such enemies of ours, it is conceivable that there were omissions rather than additions made in the course of it.

And indeed, if the truth is to be told, what I eat in my corner without form or fuss has much more relish for me, even though it be bread and onions, than the turkeys of those other tables where I am forced to chew slowly, drink little, wipe my mouth every minute, and cannot sneeze or cough if I want or do other things that are the privileges of liberty and solitude.

“Happy the age, happy the time, to which the ancients gave the name of golden, not because in that fortunate age the gold so coveted in this our iron one was gained without toil, but because they that lived in it knew not the two words “mine” and “thine”! In that blessed age all things were in common; to win the daily food no labour was required of any save to stretch forth his hand and gather it from the sturdy oaks that stood generously inviting him with their sweet ripe fruit.

Love need never feel despair.

No hope of happiness can give repose To him that ever fears to be forgot;

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.”

After all, they say right that it takes a long time to come to know people, and that there is nothing sure in this life.

and I would have your reverence know that I am a knight of La Mancha, Don Quixote by name, and it is my business and calling to roam the world righting wrongs and redressing injuries.”

“That is the natural way of women,” said Don Quixote, “to scorn the one that loves them, and love the one that hates them:

‘he loves thee well that makes thee weep;’

there are two kinds of lineages in the world; some there be tracing and deriving their descent from kings and princes, whom time has reduced little by little until they end in a point like a pyramid upside down; and others who spring from the common herd and go on rising step by step until they come to be great lords; so that the difference is that the one were what they no longer are, and the others are what they formerly were not.

‘Never ask as a favour what thou canst take by force;’ though it would fit better to say, ‘A clear escape is better than good men’s prayers.’

family noble, my parents rich, my misfortune so great that my parents must have wept and my family grieved over it without being able by their wealth to lighten it; for the gifts of fortune can do little to relieve reverses sent by Heaven.

It happened, then, that as with young men love is for the most part nothing more than appetite, which, as its final object is enjoyment, comes to an end on obtaining it, and that which seemed to be love takes to flight, as it cannot pass the limit fixed by nature, which fixes no limit to true love

I say, too, that when a painter desires to become famous in his art he endeavours to copy the originals of the rarest painters that he knows; and the same rule holds good for all the most important crafts and callings that serve to adorn a state; thus must he who would be esteemed prudent and patient imitate Ulysses, in whose person and labours Homer presents to us a lively picture of prudence and patience; as Virgil, too, shows us in the person of AEneas the virtue of a pious son and the sagacity of a brave and skilful captain; not representing or describing them as they were, but as they ought to be, so as to leave the example of their virtues to posterity.

but see thou give it not to any notary to copy, for they write a law hand that Satan could not make out.”

The lealest lover time can show, Doomed for a lady-love to languish, Among these solitudes doth go, A prey to every kind of anguish. Why Love should like a spiteful foe Thus use him, he hath no idea, But hogsheads full — this doth he know — Don Quixote’s tears are on the flow, And all for distant Dulcinea Del Toboso.

What makes my quest of happiness seem vain? Disdain. What bids me to abandon hope of ease? Jealousies. What holds my heart in anguish of suspense? Absence. If that be so, then for my grief Where shall I turn to seek relief, When hope on every side lies slain By Absence, Jealousies, Disdain?

What the prime cause of all my woe doth prove? Love. What at my glory ever looks askance? Chance. Whence is permission to afflict me given? Heaven. If that be so, I but await The stroke of a resistless fate, Since, working for my woe, these three, Love, Chance and Heaven, in league I see.

What must I do to find a remedy? Die. What is the lure for love when coy and strange? Change. What, if all fail, will cure the heart of sadness? Madness. If that be so, it is but folly To seek a cure for melancholy: Ask where it lies; the answer saith In Change, in Madness, or in Death.

Happy and fortunate were the times when that most daring knight Don Quixote of La Mancha was sent into the world;

(for however ugly we women may be, it seems to me it always pleases us to hear ourselves called beautiful)

“It is with that kind of love,” said Sancho, “I have heard preachers say we ought to love our Lord, for himself alone, without being moved by the hope of glory or the fear of punishment; though for my part, I would rather love and serve him for what he could do.”

because I am persuaded, my friend, that a woman is virtuous only in proportion as she is or is not tempted; and that she alone is strong who does not yield to the promises, gifts, tears, and importunities of earnest lovers; for what thanks does a woman deserve for being good if no one urges her to be bad, and what wonder is it that she is reserved and circumspect to whom no opportunity is given of going wrong and who knows she has a husband that will take her life the first time he detects her in an impropriety?

Then, if thou knowest that thou hast a wife, modest, virtuous, pure-minded and prudent, what is it that thou seekest?

Remember, my friend, that woman is an imperfect animal, and that impediments are not to be placed in her way to make her trip and fall, but that they should be removed, and her path left clear of all obstacles, so that without hindrance she may run her course freely to attain the desired perfection, which consists in being virtuous.

Woman is a thing of glass; But her brittleness ’tis best Not too curiously to test: Who knows what may come to pass? Breaking is an easy matter, And it’s folly to expose What you cannot mend to blows; What you can’t make whole to shatter. This, then, all may hold as true, And the reason’s plain to see; For if Danaes there be, There are golden showers too.

Bethink thee that from him who seeks impossibilities that which is possible may with justice be withheld, as was better expressed by a poet who said: ’Tis mine to seek for life in death, Health in disease seek I, I seek in prison freedom’s breath, In traitors loyalty. So Fate that ever scorns to grant Or grace or boon to me, Since what can never be I want, Denies me what might be.

“for love, as I have heard say, sometimes flies and sometimes walks; with this one it runs, with that it moves slowly; some it cools, others it burns; some it wounds, others it slays; it begins the course of its desires, and at the same moment completes and ends it; in the morning it will lay siege to a fortress and by night will have taken it, for there is no power that can resist it;

“though the treason may please, the traitor is hated;”

What knight-errant ever paid poll-tax, duty, queen’s pin-money, king’s dues, toll or ferry? What tailor ever took payment of him for making his clothes? What castellan that received him in his castle ever made him pay his shot? What king did not seat him at his table? What damsel was not enamoured of him and did not yield herself up wholly to his will and pleasure?

After all, where envy reigns virtue cannot live, and where there is niggardliness there can be no liberality. Ill betide the devil!

“To tell the truth, senor curate, I for my part consider what they call books of chivalry to be mischievous to the State; and though, led by idle and false taste, I have read the beginnings of almost all that have been printed, I never could manage to read any one of them from beginning to end; for it seems to me they are all more or less the same thing; and one has nothing more in it than another; this no more than that. And in my opinion this sort of writing and composition is of the same species as the fables they call the Milesian, nonsensical tales that aim solely at giving amusement and not instruction, exactly the opposite of the apologue fables which amuse and instruct at the same time. And though it may be the chief object of such books to amuse, I do not know how they can succeed, when they are so full of such monstrous nonsense. For the enjoyment the mind feels must come from the beauty and harmony which it perceives or contemplates in the things that the eye or the imagination brings before it; and nothing that has any ugliness or disproportion about it can give any pleasure.

And if, in answer to this, I am told that the authors of books of the kind write them as fiction, and therefore are not bound to regard niceties of truth, I would reply that fiction is all the better the more it looks like truth, and gives the more pleasure the more probability and possibility there is about it. Plots in fiction should be wedded to the understanding of the reader, and be constructed in such a way that, reconciling impossibilities, smoothing over difficulties, keeping the mind on the alert, they may surprise, interest, divert, and entertain, so that wonder and delight joined may keep pace one with the other;

and sometimes he will have a chance of coming forward as a magician if he likes. He can set forth the craftiness of Ulysses, the piety of AEneas, the valour of Achilles, the misfortunes of Hector, the treachery of Sinon, the friendship of Euryalus, the generosity of Alexander, the boldness of Caesar, the clemency and truth of Trajan, the fidelity of Zopyrus, the wisdom of Cato, and in short all the faculties that serve to make an illustrious man perfect, now uniting them in one individual, again distributing them among many;

as because I perceived that the fools are more numerous than the wise; and, though it is better to be praised by the wise few than applauded by the foolish many, I have no mind to submit myself to the stupid judgment of the silly public,

for while the drama, according to Tully, should be the mirror of human life, the model of manners, and the image of the truth, those which are presented now-a-days are mirrors of nonsense, models of folly, and images of lewdness.

In the course of their conversation they fell to discussing what they call State-craft and systems of government, correcting this abuse and condemning that, reforming one practice and abolishing another, each of the three setting up for a new legislator, a modern Lycurgus, or a brand-new Solon; and so completely did they remodel the State, that they seemed to have thrust it into a furnace and taken out something quite different from what they had put in;

for with God’s power nothing is impossible. Have strong hope and trust in him,

My only endeavour is to convince the world of the mistake it makes in not reviving in itself the happy time when the order of knight-errantry was in the field. But our depraved age does not deserve to enjoy such a blessing as those ages enjoyed when knights-errant took upon their shoulders the defence of kingdoms, the protection of damsels, the succour of orphans and minors, the chastisement of the proud, and the recompense of the humble.

“One of the things,” here observed Don Quixote, “that ought to give most pleasure to a virtuous and eminent man is to find himself in his lifetime in print and in type, familiar in people’s mouths with a good name; I say with a good name, for if it be the opposite, then there is no death to be compared to it.”

AEneas was not in truth and earnest so pious as Virgil represents him, nor Ulysses so wise as Homer describes him.”

“but it is one thing to write as a poet, another to write as a historian; the poet may describe or sing things, not as they were, but as they ought to have been; but the historian has to write them down, not as they ought to have been, but as they were, without adding anything to the truth or taking anything from it.”

“Leave it to God, Sancho,” said Don Quixote, “for all will be and perhaps better than you think; no leaf on the tree stirs but by God’s will.”