James Montgomery's new translation of Don Quixote is the fourth already in the twenty-first century, and it stands with the best of them. It pays particular attention to what may be the hardest aspect of Cervantes's novel to render into English: the humorous passages, particularly those that feature a comic and original use of language. Cervantes would be proud. --Howard Mancing, Professor of Spanish, Purdue University and Vice President, Cervantes Society of America

Ziolkowski explores the religious implications of the figure of Don Quixote in Western literature from Cervantes to the present.While scholars and critics in the past have often called attention to the secularizing tendency of modern literature, to the numerous fictional adaptations of the Christ figure on the one hand, and the innumerable literary descendants of Don Quixote on the other, this study is the first to examine a lineage of characters in whom the images of the alleged savior and the mad knight are combined.After considering Don Quixote as the first modern novel, and taking into account its relationship to religion, society, and censorship in seventeenth-century Spain, Ziolkowski traces the history and fate of Don Quixote, the character, through a series of religious transformations over the centuries, focusing on three novels that adapt the Quixote figure: Henry Fielding's Joseph Andrews, Fyodor Dostoevsky's The Idiot, and Graham Greene's Monsignor Quixote. Ziolkowski argues that, given the increased secularization and decline of religious consciousness over the last several centuries, any pursuit of religious values or ideas becomes questionable and this appears &"quixotic&" insofar as it stands in contradiction to the sociohistorical context. He concludes that religious existence, for the few who pursue it in suffering, which means that the religious person feels temporally displaced for adhering to a seemingly obsolete faith and lifestyle.

Cervantes's great novel Don Quixote is a diptych, the first part of which was published in 1605 and the second in 1615. Focusing almost entirely on the novel's second part, Henry W. Sullivan is the first critic to offer a systematic account of Don Quixote's passage from madness to sanity. Sullivan argues that Part II of the novel is a salvation epic, within which the Cave of Montesinos episode is the single most important pivot in the Knight's confrontation with his own emotional difficulties. In this carefully researched and challenging study, Sullivan shows that chapters 22-24 (the Cave of Montesinos episode) represent an entrance into Purgatory, while chapter 55 is the exit from this realm. The Knight and his Squire are made to suffer excruciating torments in the chapters in between, experiencing a Purgatory in this life. This original reading of the book is coupled with an explanation that this Purgatory is &"grotesque&" since Don Quixote's and Sancho's sins are venial and can thus be cleansed by theological means against a background of comedy. By combining these two aspects, Sullivan exposes both the deeply agonizing and the comic aspects of the text. In addition, the combination of theological interpretation and Lacanian analysis to show Don Quixote's salvation/cure in this life results in a truly comprehensive vision of the Knight's progress. Sullivan also summarizes, in five different streams of critical tradition, the accumulated reception history of the Cave of Montesinos incident, drawing on scholarly writings from the nineteenth century to the present.

In confronting these tension, they provide an outline of the most troubling questions in the field and offer a variety of responses to them.

A study of classical influences on Cervantes, with particular attention to Raphael.

Quixotic Frescoes delves into the politics of imitation, self-censorship, religious ideology expressed through the pictorial, as well as the gendering of art as reflected in Cervantes' work.