“Blessed be Allah the all-powerful!” says Hamete Benengeli on beginning this eighth chapter; “blessed be Allah!” he repeats three times; and he says he utters these thanksgivings at seeing that he has now got Don Quixote and Sancho fairly afield, and that the readers of his delightful1 history may reckon that the achievements and humours of Don Quixote and his squire2 are now about to begin; and he urges them to forget the former chivalries of the ingenious gentleman and to fix their eyes on those that are to come, which now begin on the road to El Toboso, as the others began on the plains of Montiel; nor is it much that he asks in consideration of all he promises, and so he goes on to say:
Don Quixote and Sancho were left alone, and the moment Samson took his departure, Rocinante began to neigh, and Dapple to sigh, which, by both knight4 and squire, was accepted as a good sign and a very happy omen3; though, if the truth is to be told, the sighs and brays5 of Dapple were louder than the neighings of the hack6, from which Sancho inferred that his good fortune was to exceed and overtop that of his master, building, perhaps, upon some judicial7 astrology that he may have known, though the history says nothing about it; all that can be said is, that when he stumbled or fell, he was heard to say he wished he had not come out, for by stumbling or falling there was nothing to be got but a damaged shoe or a broken rib8; and, fool as he was, he was not much astray in this.
Said Don Quixote, “Sancho, my friend, night is drawing on upon us as we go, and more darkly than will allow us to reach El Toboso by daylight; for there I am resolved to go before I engage in another adventure, and there I shall obtain the blessing9 and generous permission of the peerless Dulcinea, with which permission I expect and feel assured that I shall conclude and bring to a happy termination every perilous10 adventure; for nothing in life makes knights11-errant more valorous than finding themselves favoured by their ladies.”
“So I believe,” replied Sancho; “but I think it will be difficult for your worship to speak with her or see her, at any rate where you will be able to receive her blessing; unless, indeed, she throws it over the wall of the yard where I saw her the time before, when I took her the letter that told of the follies12 and mad things your worship was doing in the heart of Sierra Morena.”
“Didst thou take that for a yard wall, Sancho,” said Don Quixote, “where or at which thou sawest that never sufficiently13 extolled14 grace and beauty? It must have been the gallery, corridor, or portico15 of some rich and royal palace.”
“It might have been all that,” returned Sancho, “but to me it looked like a wall, unless I am short of memory.”
“At all events, let us go there, Sancho,” said Don Quixote; “for, so that I see her, it is the same to me whether it be over a wall, or at a window, or through the chink of a door, or the grate of a garden; for any beam of the sun of her beauty that reaches my eyes will give light to my reason and strength to my heart, so that I shall be unmatched and unequalled in wisdom and valour.”
“Well, to tell the truth, senor,” said Sancho, “when I saw that sun of the lady Dulcinea del Toboso, it was not bright enough to throw out beams at all; it must have been, that as her grace was sifting16 that wheat I told you of, the thick dust she raised came before her face like a cloud and dimmed it.”
“What! dost thou still persist, Sancho,” said Don Quixote, “in saying, thinking, believing, and maintaining that my lady Dulcinea was sifting wheat, that being an occupation and task entirely17 at variance18 with what is and should be the employment of persons of distinction, who are constituted and reserved for other avocations19 and pursuits that show their rank a bowshot off? Thou hast forgotten, O Sancho, those lines of our poet wherein he paints for us how, in their crystal abodes20, those four nymphs employed themselves who rose from their loved Tagus and seated themselves in a verdant21 meadow to embroider22 those tissues which the ingenious poet there describes to us, how they were worked and woven with gold and silk and pearls; and something of this sort must have been the employment of my lady when thou sawest her, only that the spite which some wicked enchanter seems to have against everything of mine changes all those things that give me pleasure, and turns them into shapes unlike their own; and so I fear that in that history of my achievements which they say is now in print, if haply its author was some sage23 who is an enemy of mine, he will have put one thing for another, mingling24 a thousand lies with one truth, and amusing himself by relating transactions which have nothing to do with the sequence of a true history. O envy, root of all countless25 evils, and cankerworm of the virtues26! All the vices27, Sancho, bring some kind of pleasure with them; but envy brings nothing but irritation28, bitterness, and rage.”
“So I say too,” replied Sancho; “and I suspect in that legend or history of us that the bachelor Samson Carrasco told us he saw, my honour goes dragged in the dirt, knocked about, up and down, sweeping29 the streets, as they say. And yet, on the faith of an honest man, I never spoke30 ill of any enchanter, and I am not so well off that I am to be envied; to be sure, I am rather sly, and I have a certain spice of the rogue31 in me; but all is covered by the great cloak of my simplicity32, always natural and never acted; and if I had no other merit save that I believe, as I always do, firmly and truly in God, and all the holy Roman Catholic Church holds and believes, and that I am a mortal enemy of the Jews, the historians ought to have mercy on me and treat me well in their writings. But let them say what they like; naked was I born, naked I find myself, I neither lose nor gain; nay33, while I see myself put into a book and passed on from hand to hand over the world, I don’t care a fig34, let them say what they like of me.”
“That, Sancho,” returned Don Quixote, “reminds me of what happened to a famous poet of our own day, who, having written a bitter satire35 against all the courtesan ladies, did not insert or name in it a certain lady of whom it was questionable36 whether she was one or not. She, seeing she was not in the list of the poet, asked him what he had seen in her that he did not include her in the number of the others, telling him he must add to his satire and put her in the new part, or else look out for the consequences. The poet did as she bade him, and left her without a shred37 of reputation, and she was satisfied by getting fame though it was infamy38. In keeping with this is what they relate of that shepherd who set fire to the famous temple of Diana, by repute one of the seven wonders of the world, and burned it with the sole object of making his name live in after ages; and, though it was forbidden to name him, or mention his name by word of mouth or in writing, lest the object of his ambition should be attained39, nevertheless it became known that he was called Erostratus. And something of the same sort is what happened in the case of the great emperor Charles V and a gentleman in Rome. The emperor was anxious to see that famous temple of the Rotunda40, called in ancient times the temple ‘of all the gods,’ but now-a-days, by a better nomenclature, ‘of all the saints,’ which is the best preserved building of all those of pagan construction in Rome, and the one which best sustains the reputation of mighty41 works and magnificence of its founders42. It is in the form of a half orange, of enormous dimensions, and well lighted, though no light penetrates43 it save that which is admitted by a window, or rather round skylight, at the top; and it was from this that the emperor examined the building. A Roman gentleman stood by his side and explained to him the skilful44 construction and ingenuity45 of the vast fabric46 and its wonderful architecture, and when they had left the skylight he said to the emperor, ‘A thousand times, your Sacred Majesty47, the impulse came upon me to seize your Majesty in my arms and fling myself down from yonder skylight, so as to leave behind me in the world a name that would last for ever.’ ‘I am thankful to you for not carrying such an evil thought into effect,’ said the emperor, ‘and I shall give you no opportunity in future of again putting your loyalty48 to the test; and I therefore forbid you ever to speak to me or to be where I am; and he followed up these words by bestowing49 a liberal bounty50 upon him. My meaning is, Sancho, that the desire of acquiring fame is a very powerful motive51. What, thinkest thou, was it that flung Horatius in full armour52 down from the bridge into the depths of the Tiber? What burned the hand and arm of Mutius? What impelled53 Curtius to plunge54 into the deep burning gulf55 that opened in the midst of Rome? What, in opposition56 to all the omens57 that declared against him, made Julius Caesar cross the Rubicon? And to come to more modern examples, what scuttled58 the ships, and left stranded59 and cut off the gallant60 Spaniards under the command of the most courteous61 Cortes in the New World? All these and a variety of other great exploits are, were and will be, the work of fame that mortals desire as a reward and a portion of the immortality62 their famous deeds deserve; though we Catholic Christians64 and knights-errant look more to that future glory that is everlasting65 in the ethereal regions of heaven than to the vanity of the fame that is to be acquired in this present transitory life; a fame that, however long it may last, must after all end with the world itself, which has its own appointed end. So that, O Sancho, in what we do we must not overpass66 the bounds which the Christian63 religion we profess67 has assigned to us. We have to slay68 pride in giants, envy by generosity69 and nobleness of heart, anger by calmness of demeanour and equanimity70, gluttony and sloth71 by the spareness of our diet and the length of our vigils, lust72 and lewdness73 by the loyalty we preserve to those whom we have made the mistresses of our thoughts, indolence by traversing the world in all directions seeking opportunities of making ourselves, besides Christians, famous knights. Such, Sancho, are the means by which we reach those extremes of praise that fair fame carries with it.”
“All that your worship has said so far,” said Sancho, “I have understood quite well; but still I would be glad if your worship would dissolve a doubt for me, which has just this minute come into my mind.”
“Solve, thou meanest, Sancho,” said Don Quixote; “say on, in God’s name, and I will answer as well as I can.”
“Tell me, senor,” Sancho went on to say, “those Julys or Augusts, and all those venturous knights that you say are now dead — where are they now?”
“The heathens,” replied Don Quixote, “are, no doubt, in hell; the Christians, if they were good Christians, are either in purgatory74 or in heaven.”
“Very good,” said Sancho; “but now I want to know — the tombs where the bodies of those great lords are, have they silver lamps before them, or are the walls of their chapels75 ornamented76 with crutches77, winding-sheets, tresses of hair, legs and eyes in wax? Or what are they ornamented with?”
To which Don Quixote made answer: “The tombs of the heathens were generally sumptuous78 temples; the ashes of Julius Caesar’s body were placed on the top of a stone pyramid of vast size, which they now call in Rome Saint Peter’s needle. The emperor Hadrian had for a tomb a castle as large as a good-sized village, which they called the Moles79 Adriani, and is now the castle of St. Angelo in Rome. The queen Artemisia buried her husband Mausolus in a tomb which was reckoned one of the seven wonders of the world; but none of these tombs, or of the many others of the heathens, were ornamented with winding-sheets or any of those other offerings and tokens that show that they who are buried there are saints.”
“That’s the point I’m coming to,” said Sancho; “and now tell me, which is the greater work, to bring a dead man to life or to kill a giant?”
“The answer is easy,” replied Don Quixote; “it is a greater work to bring to life a dead man.”
“Now I have got you,” said Sancho; “in that case the fame of them who bring the dead to life, who give sight to the blind, cure cripples, restore health to the sick, and before whose tombs there are lamps burning, and whose chapels are filled with devout80 folk on their knees adoring their relics81 be a better fame in this life and in the other than that which all the heathen emperors and knights-errant that have ever been in the world have left or may leave behind them?”
“That I grant, too,” said Don Quixote.
“Then this fame, these favours, these privileges, or whatever you call it,” said Sancho, “belong to the bodies and relics of the saints who, with the approbation82 and permission of our holy mother Church, have lamps, tapers83, winding-sheets, crutches, pictures, eyes and legs, by means of which they increase devotion and add to their own Christian reputation. Kings carry the bodies or relics of saints on their shoulders, and kiss bits of their bones, and enrich and adorn84 their oratories85 and favourite altars with them.”
“What wouldst thou have me infer from all thou hast said, Sancho?” asked Don Quixote.
“My meaning is,” said Sancho, “let us set about becoming saints, and we shall obtain more quickly the fair fame we are striving after; for you know, senor, yesterday or the day before yesterday (for it is so lately one may say so) they canonised and beatified two little barefoot friars, and it is now reckoned the greatest good luck to kiss or touch the iron chains with which they girt and tortured their bodies, and they are held in greater veneration86, so it is said, than the sword of Roland in the armoury of our lord the King, whom God preserve. So that, senor, it is better to be an humble87 little friar of no matter what order, than a valiant88 knight-errant; with God a couple of dozen of penance89 lashings are of more avail than two thousand lance-thrusts, be they given to giants, or monsters, or dragons.”
“All that is true,” returned Don Quixote, “but we cannot all be friars, and many are the ways by which God takes his own to heaven; chivalry90 is a religion, there are sainted knights in glory.”
“Yes,” said Sancho, “but I have heard say that there are more friars in heaven than knights-errant.”
“That,” said Don Quixote, “is because those in religious orders are more numerous than knights.”
“The errants are many,” said Sancho.
“Many,” replied Don Quixote, “but few they who deserve the name of knights.”
With these, and other discussions of the same sort, they passed that night and the following day, without anything worth mention happening to them, whereat Don Quixote was not a little dejected; but at length the next day, at daybreak, they descried91 the great city of El Toboso, at the sight of which Don Quixote’s spirits rose and Sancho’s fell, for he did not know Dulcinea’s house, nor in all his life had he ever seen her, any more than his master; so that they were both uneasy, the one to see her, the other at not having seen her, and Sancho was at a loss to know what he was to do when his master sent him to El Toboso. In the end, Don Quixote made up his mind to enter the city at nightfall, and they waited until the time came among some oak trees that were near El Toboso; and when the moment they had agreed upon arrived, they made their entrance into the city, where something happened them that may fairly be called something.
“万能的真主保佑！”哈迈德·贝嫩赫利在这第八章开头说道。“真主保佑！”他又说了三遍。据说，这是因为唐吉诃德和桑乔已经来到原野上，而这个妙趣横生的故事的读者从此又可以了解到唐吉诃德和桑乔的轶事了。作者要求读者暂且把这位贵族以往的骑士业绩放在一旁，而把眼光放在以后将要发生的事情上。以前的事迹从蒙铁尔原野开始，而这回是从前往托博索的路上发端。他的要求并不为过。作者接着讲他的故事。
路上只有唐吉诃德和桑乔两个人。参孙刚一离开，罗西南多就嘶叫起来，那头驴也发出咻咻的鼻息，主仆二人都觉得这是好兆头。说实话，驴的鼻息声和叫声要比那匹瘦马的嘶鸣声大，于是桑乔推断出他的运气一定会超过他的主人，其根据不知是不是他的占星术，反正故事没有交待。只听说他每次绊着或者摔倒的时候，就后悔不该离家出走，因为若是绊着了或者摔倒了，其结果不是鞋破就是骨头断。桑乔虽然笨，但在这方面还是心里有数的。唐吉诃德对桑乔说：
“桑乔朋友，天快黑下来了。咱们还得摸黑赶路，以便天亮时赶到托博索。我想在我再次开始征险之前，到托博索去一趟，去领受举世无双的杜尔西内亚的祝福和准许。有了她的准许，我想，我就可以顺利地对付一切可能遇到的危险，世界上没有任何东西能比得到夫人们的赞许更激励游侠骑士的勇敢。”
“我也这样认为，”桑乔说，“不过我觉得您想同她说话，想见到她，甚至想领受她的祝福，都很困难，除非是她隔着墙头向您祝福。我第一次去见她就是隔着墙头看到她的，当时您让我带信给她，说您在莫雷纳山抽疯。”
“你怎么会想起说，你是隔着墙头看到那位有口皆碑的美女佳人的呢，桑乔？”唐吉诃德说，“难道不该是在走廊、游廊、门廊或者华丽的皇宫里见到她的吗？”
“这些都有可能，”桑乔说，“但我还是觉得当时是隔着墙头，假如我没记错的话。”
“不管怎么样，咱们都得到那儿去，桑乔。”唐吉诃德说，“无论是从墙头上还是从窗户里，无论是透过门缝还是透过花园的栅栏，对我来说都一样，只要她的光芒能够照耀到我的眼睛，照亮我的思想，使我得到无与伦比的智慧和勇气。”
“可是说实话，大人，”桑乔说，“我看见托博索的杜尔西内亚夫人那个太阳时，她并不是亮得发出光来，倒像我对您说过的那样，正在簸麦子，她扬起的灰尘像一块云蒙住了她的脸，使得她黯然失色。”
“你怎么还是这么说，这么想，坚持认为我的杜尔西内亚夫人在簸麦子呢，桑乔！”唐吉诃德说，“这种事情贵人们不会做的，他们也不应该去做。贵人们生来只从事那些能够明确表现其贵族身份的活动和消遣。
“你的记性真不好，桑乔！竟忘记了咱们的诗人的那些诗①，他在诗里向我们描述那四位仙女从可爱的塔霍河里露出头来，坐在绿色的草地上编织美丽的布帛。根据聪慧的诗人的描述，那些布帛是由金线、丝线和珍珠编织而成的。所以，你看到我的夫人的时候，她也应该正从事这种活动。肯定是某个对我存心不良的恶毒魔法师把我喜爱的东西改变了模样，变成了与其本来面目不相同的东西。所以我担心，在那本据说已经在印刷的记述我的事迹的书里，万一作者是个与我作对的文人，颠倒是非，一句真话后面加上千百句假话，会把这本记载真实事情的小说弄得面目全非。嫉妒真是万恶之源，是道德的蛀虫！桑乔，所有丑恶的活动都带来某种莫名其妙的快感，可是嫉妒产生的却只有不满、仇恨和疯狂。”
“我也这样认为。”桑乔说，“在卡拉斯科学士说的那本写咱们的书里，肯定也把我的名誉弄得一塌糊涂。凭良心说，我没有说过任何一位魔法师的坏话，也没有那么多的财产足以引起别人的嫉妒。我这个人确实有点不好，有时候有点不讲道理，不过，这些完全可以被我朴实无华的憨态遮住。就算我没做什么好事，我至少还有我的信仰。我一直坚定地笃信上帝和神圣的天主教所具有和信仰的一切，而且与犹太人不共戴天。所以，书的作者们应该同情我，在他们的作品里别亏待了我。不过，他们愿意怎么说就怎么说吧，反正我来去赤条条，不亏也不赚。只要能把我写进书里，供人们传阅，随便他们怎么写我都没关系。”
①此处指加尔西拉索·德拉·维加的田园诗。
“这倒很像当代一位著名诗人遇到的情况，桑乔。”唐吉诃德说，“那位诗人写了一首非常刻薄的讽刺诗，讽刺所有的烟花女。其中一个女子因为他不能肯定是否烟花女，就没有写进诗里去。那个女子见自己没有被录入，就向诗人抱怨，凭什么没有把她列入诗里。她让诗人把讽刺诗再写长些，把她也写进去，否则就让诗人也当心自己的德行。诗人照办了，把她写得很坏。那女子见自己出了名非常满意，尽管是臭名远扬。还有一个故事，写的是一位牧人放火烧了著名的狄亚娜神庙，据说那座神庙被列为世界七大奇迹之一。牧人这样做仅仅是为了留名后世。虽然当时禁止任何人口头或书面提到他的名字，不让他如愿以偿，人们还是知道了那个牧人叫埃罗斯特拉托。卡洛斯五世大帝和罗马一位骑士的事情也属于这种情况。大帝想参观那座著名的圆穹殿。在古代，那座殿被称为诸神殿。现在的名称更好听了，叫诸圣殿，是世界上保留最完整的非基督教徒建造的建筑物，最能够表现出建筑者的宏伟气魄。殿呈半球状，非常高大，里面很明亮，光线全是从一扇窗户，确切地说，是从顶部的一个天窗射进去的。大帝从那个天窗俯视整个大殿。在大帝身旁，有一位罗马骑士介绍这座优美精湛的高大殿堂和值得纪念的建筑。离开天窗后，骑士对大帝说：‘神圣的陛下，刚才我无数次企望抱着陛下从天窗跳下去，那样我就可以留芳百世了。’‘多谢你，’大帝说，‘没有把这个罪恶念头付诸实施。以后，你再也不会有机会表现你的忠诚了。我命令你，今后再也不准同我讲话，或者到我所在的地方。’说完大帝给了骑士很大一笔赏酬。
“我的意思是说，桑乔，”唐吉诃德说，“在很大程度上，功名之心是个动力。你想想，除了功名，谁会让奥拉西奥全身披挂从桥上跳到台伯河里去呢？谁会烧穆西奥的手臂呢？谁会促使库尔西奥投身到罗马城中心一个燃烧着的深渊里去呢？在不利的情况下，是谁驱使凯撒渡过鲁比肯河呢？咱们再拿一些现代的例子来说吧，是谁破坏了跟随彬彬有礼的科尔特斯①登上了新大陆的英勇的西班牙人的船只，又把他们消灭了呢？这些以及其他各种各样的丰功伟绩，在过去、现在和将来都是功名之举。世人总是希望他们的非凡举动得到不朽美名，我们基督教徒、天主教徒和游侠骑士更应该注重身后的天福，天福才是天国永恒的东西。眼前的虚名至多只能有百年之久，最终都会随着这个世界消失，都属气数有限。所以，桑乔，我们的行为不应该超越我们信仰的基督教所规词又是“有礼貌”的意思。此处说“彬彬有礼”是取其谐音。定的范围。我们应该打掉巨人的傲慢；应该胸怀坦荡，清除嫉妒心；应该心平气和，避免怒火焚心；应该节食守夜，不要贪吃贪睡；应该一如既往地忠实于我们的意中人，戒除淫荡；应该游历四方，寻求适合于我们做的事情，避免懒惰。我们是基督徒，更是著名的骑士。桑乔，你可以看到，谁受到人们的极力赞扬，也就会随之得到美名。”
①科尔特斯是西班牙殖民军入侵美洲的军官，后毙命于秘鲁。
“您刚才说的这些我全明白，”桑乔说，“不过我现在有个疑问，希望您能给我‘戒决’一下。”
“应该是‘解决’，桑乔。”唐吉诃德说，“你说吧，我尽力回答。”
“请您告诉我，大人，”桑乔说，“什么胡利奥呀、阿戈斯特呀，还有您提到的所有那些已故的功绩卓著的骑士们，现在都在哪儿呢？”
“异教骑士们无疑是在地狱，”唐吉诃德说，“而基督教骑士，如果是善良的基督徒，那么，或者在炼狱里，或者在天堂。”
“那好，”桑乔说，“现在我想知道，在埋葬着那些贵人的墓地前是否也有银灯？或者在灵堂的墙壁上也装饰着拐杖、裹尸布、头发和蜡制的腿与眼睛？如果不是这样，在他们灵堂的墙壁上用什么装饰呢？”
唐吉诃德答道：
“异教骑士的坟墓大部分是巨大的陵宇，例如凯撒的遗骨就安放在一座巍峨的石头金字塔里，如今这座金字塔在罗马被称为‘圣佩德罗尖塔’。阿德里亚诺皇帝的墓地是一座足有一个村庄大的城堡，曾被称为‘阿德里亚诺陵’，现在是罗马的桑坦赫尔城堡。阿特米萨王后把她丈夫毛里西奥的遗体安放在一个被称为世界七大奇迹之一的陵墓里。不过，在这些异教徒的陵墓里，没有一座在墙上装饰裹尸布和其他供品，以表明陵墓里埋葬的是圣人。”
“我正要说呢，”桑乔说，“请您告诉我，让死人复生和杀死巨人，哪个最重要呢？”
“答案是现成的，”唐吉诃德说，“让死人复生最重要。”
“这我就不明白了。”桑乔说，“一个人若能使死者复生，使盲人恢复光明，使跛者不跛，使病人康复，他的墓前一定灯火通明，他的灵堂里一定跪着许多人虔诚地瞻仰他的遗物。无论是现在还是以后，这种人的名声一定超过了所有帝王、异教徒和游侠骑士留下的名声。”
“我承认这是事实。”唐吉诃德说。
“所以，只有圣人们的遗骨和遗物才具有这样的声誉，这样的尊崇，这样的殊礼。我们的圣母准许他们的灵前有灯火、蜡烛、裹尸布、拐杖、画像、头发、眼睛和腿，借此增强人们的信仰，扩大基督教的影响。帝王们把圣人的遗体或遗骨扛在肩上，亲吻遗骨的碎片，用它来装饰和丰富他们的礼拜堂以及最高级的祭坛。”
“你说这些究竟想说明什么，桑乔？”唐吉诃德问。
“我是说，”桑乔说，“咱们该去当圣人，这样咱们追求的美名很快就可以到手了。您注意到了吗，大人？在昨天或者昨天以前，反正是最近的事，据说就谥封了两个赤脚小修士为圣人。现在，谁若是能吻一吻、摸一摸曾用来捆绑和折磨他们的铁链，都会感到很荣幸，对这些铁链甚至比对陈设在国王兵器博物馆里实际上并不存在的罗尔丹的剑还崇敬。所以，我的大人，做个卑微的小修士，不管是什么级别的，也比当个勇敢的游侠骑士强。在上帝面前鞭笞自己几十下，远比向巨人或妖魔鬼怪刺两千下要强。”
“确实如此，”唐吉诃德说，“但并不是所有人都可以当修士。上帝把自己的信徒送往天堂的道路有多条，骑士道也可以算作一种信仰，天国里也有骑士圣人。”
“是的，”桑乔说，“不过我听说，天国里的修士比游侠骑士多。”
“是这样，”唐吉诃德说，“这是因为修士的总数比游侠骑士多。”
“那儿的游侠不是也很多嘛。”桑乔说。
“是很多，”唐吉诃德说，“但能够称得上骑士的并不多。”
两人说着话，已经过去了一夜一天，这中间并没有发生什么值得记述的事情，唐吉诃德因此感到悒悒不欢。第二天傍晚，他们已经看到了托博索大城。唐吉诃德精神振奋，桑乔却愁眉锁眼，因为他不知道杜尔西内亚的家在哪儿，而且，他同主人一样从没见过她。结果，一个为即将见到杜尔西内亚，另一个为从没见过她，两人都心绪不宁。桑乔寻思，如果主人叫他到托博索城里去，他该怎么办才好。后来，唐吉诃德吩咐到夜深时再进城。时辰未到，于是两人就在离托博索不远的几棵圣栎树旁待着，等到既定时间才进城去，结果后来又遇到了一连串的事情。
收听单词发音 |
1
delightful
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| adj.令人高兴的，使人快乐的 | |
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squire
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| n.护卫, 侍从, 乡绅 | |
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omen
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| n.征兆，预兆；vt.预示 | |
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knight
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| n.骑士，武士；爵士 | |
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brays
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| n.驴叫声，似驴叫的声音( bray的名词复数 )；（喇叭的）嘟嘟声v.发出驴叫似的声音( bray的第三人称单数 )；发嘟嘟声；粗声粗气地讲话（或大笑）；猛击 | |
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hack
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| n.劈，砍，出租马车；v.劈，砍，干咳 | |
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judicial
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| adj.司法的，法庭的，审判的，明断的，公正的 | |
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rib
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| n.肋骨，肋状物 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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perilous
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| adj.危险的，冒险的 | |
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knights
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| 骑士； （中古时代的）武士( knight的名词复数 )； 骑士； 爵士； （国际象棋中）马 | |
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follies
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| 罪恶，时事讽刺剧； 愚蠢，蠢笨，愚蠢的行为、思想或做法( folly的名词复数 ) | |
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sufficiently
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| adv.足够地，充分地 | |
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extolled
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| v.赞颂，赞扬，赞美( extol的过去式和过去分词 ) | |
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portico
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| n.柱廊，门廊 | |
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sifting
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| n.筛，过滤v.筛( sift的现在分词 )；筛滤；细查；详审 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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variance
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| n.矛盾，不同 | |
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avocations
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| n.业余爱好，嗜好( avocation的名词复数 )；职业 | |
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abodes
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| 住所( abode的名词复数 )； 公寓； （在某地的）暂住； 逗留 | |
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verdant
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| adj.翠绿的，青翠的，生疏的，不老练的 | |
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embroider
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| v.刺绣于(布)上；给…添枝加叶，润饰 | |
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sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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24
mingling
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| adj.混合的 | |
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countless
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| adj.无数的，多得不计其数的 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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27
vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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28
irritation
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| n.激怒，恼怒，生气 | |
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29
sweeping
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| adj.范围广大的，一扫无遗的 | |
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30
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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rogue
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| n.流氓；v.游手好闲 | |
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32
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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33
nay
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| adv.不；n.反对票，投反对票者 | |
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fig
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| n.无花果(树) | |
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35
satire
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| n.讽刺，讽刺文学，讽刺作品 | |
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questionable
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| adj.可疑的，有问题的 | |
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37
shred
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| v.撕成碎片，变成碎片；n.碎布条，细片，些少 | |
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38
infamy
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| n.声名狼藉，出丑，恶行 | |
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39
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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40
rotunda
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| n.圆形建筑物；圆厅 | |
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41
mighty
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| adj.强有力的；巨大的 | |
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42
founders
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| n.创始人( founder的名词复数 ) | |
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43
penetrates
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| v.穿过( penetrate的第三人称单数 )；刺入；了解；渗透 | |
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44
skilful
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| (=skillful)adj.灵巧的，熟练的 | |
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45
ingenuity
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| n.别出心裁；善于发明创造 | |
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46
fabric
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| n.织物，织品，布；构造，结构，组织 | |
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47
majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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48
loyalty
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| n.忠诚，忠心 | |
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49
bestowing
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| 砖窑中砖堆上层已烧透的砖 | |
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50
bounty
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| n.慷慨的赠予物，奖金；慷慨，大方；施与 | |
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51
motive
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| n.动机，目的；adv.发动的，运动的 | |
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52
armour
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| （=armor）n.盔甲；装甲部队 | |
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53
impelled
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| v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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54
plunge
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| v.跳入，(使)投入，(使)陷入；猛冲 | |
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55
gulf
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| n.海湾；深渊，鸿沟；分歧，隔阂 | |
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56
opposition
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| n.反对，敌对 | |
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57
omens
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| n.前兆，预兆( omen的名词复数 ) | |
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58
scuttled
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| v.使船沉没( scuttle的过去式和过去分词 )；快跑，急走 | |
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59
stranded
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| a.搁浅的，进退两难的 | |
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60
gallant
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| adj.英勇的，豪侠的；(向女人)献殷勤的 | |
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61
courteous
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| adj.彬彬有礼的，客气的 | |
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62
immortality
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| n.不死，不朽 | |
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63
Christian
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| adj.基督教徒的；n.基督教徒 | |
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64
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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65
everlasting
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| adj.永恒的，持久的，无止境的 | |
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66
overpass
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| n.天桥，立交桥 | |
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67
profess
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| v.声称，冒称，以...为业，正式接受入教，表明信仰 | |
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68
slay
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| v.杀死，宰杀，杀戮 | |
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69
generosity
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| n.大度，慷慨，慷慨的行为 | |
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70
equanimity
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| n.沉着，镇定 | |
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71
sloth
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| n.[动]树懒；懒惰，懒散 | |
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72
lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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73
lewdness
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| n. 淫荡, 邪恶 | |
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74
purgatory
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| n.炼狱；苦难；adj.净化的，清洗的 | |
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75
chapels
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| n.小教堂， （医院、监狱等的）附属礼拜堂( chapel的名词复数 )；（在小教堂和附属礼拜堂举行的）礼拜仪式 | |
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76
ornamented
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| adj.花式字体的v.装饰，点缀，美化( ornament的过去式和过去分词 ) | |
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77
crutches
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| n.拐杖, 支柱 v.支撑 | |
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78
sumptuous
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| adj.豪华的，奢侈的，华丽的 | |
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79
moles
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| 防波堤( mole的名词复数 )； 鼹鼠； 痣； 间谍 | |
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80
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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81
relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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82
approbation
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| n.称赞；认可 | |
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83
tapers
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| （长形物体的）逐渐变窄( taper的名词复数 )； 微弱的光； 极细的蜡烛 | |
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84
adorn
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| vt.使美化，装饰 | |
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85
oratories
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| n.演讲术( oratory的名词复数 )；（用长词或正式词语的）词藻华丽的言辞 | |
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86
veneration
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| n.尊敬，崇拜 | |
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87
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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88
valiant
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| adj.勇敢的，英勇的；n.勇士，勇敢的人 | |
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89
penance
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| n.（赎罪的）惩罪 | |
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90
chivalry
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| n.骑士气概，侠义；（男人）对女人彬彬有礼，献殷勤 | |
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91
descried
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| adj.被注意到的，被发现的，被看到的 | |
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