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Don Quixote

Don Quixote is a Spanish epic novel by Miguel de Cervantes. It was originally published in two parts, in 1605 and 1615. Considered a founding work of Western literature, it is often labelled as the first modern novel and the greatest work ever written. Don Quixote is also one of the most-translated books in the world and one of the best-selling novels of all time.

The plot revolves around the adventures of a member of the lowest nobility, a hidalgo from La Mancha named Alonso Quijano, who reads so many chivalric romances that he loses his mind and decides to become a knight-errant (caballero andante) to revive chivalry and serve his nation, under the name Don Quixote de la Mancha. He recruits as his squire a simple farm labourer, Sancho Panza, who brings a unique, earthy wit to Don Quixote's lofty rhetoric. In the first part of the book, Don Quixote does not see the world for what it is and prefers to imagine that he is living out a knightly story meant for the annals of all time. However, as Salvador de Madariaga pointed out in his Guía del lector del Quijote (1972 [1926]), referring to "the Sanchification of Don Quixote and the Quixotization of Sancho", as "Sancho's spirit ascends from reality to illusion, Don Quixote's declines from illusion to reality".

The book had a major influence on the literary community, as evidenced by direct references in Alexandre Dumas's The Three Musketeers (1844), and Edmond Rostand's Cyrano de Bergerac (1897) as well as the word quixotic. Mark Twain referred to the book as having "swept the world's admiration for the mediaeval chivalry-silliness out of existence".

Summary
For Cervantes and the readers of his day, Don Quixote was a one-volume book published in 1605, divided internally into four parts, not the first part of a two-part set. The mention in the 1605 book of further adventures yet to be told was totally conventional, did not indicate any authorial plans for a continuation, and was not taken seriously by the book's first readers.

The first sally
Cervantes, in a metafictional narrative, writes that the first few chapters were taken from "the archives of La Mancha", and the rest were translated from an Arabic text by the Moorish historian Cide Hamete Benengeli.

Alonso Quixano is a hidalgo nearing 50 years of age who lives in a deliberately unspecified region of La Mancha with his niece and housekeeper. While he lives a frugal life, as an avid reader of chivalric romances, he is full of fantasies about chivalry. Eventually, he goes mad and decides to become a knight errant. To that end, he dons an old suit of armor, renames himself "Don Quixote", names his old workhorse "Rocinante", and designates Aldonza Lorenzo (a slaughterhouse worker with a famed hand for salting pork) his lady love, renaming her Dulcinea del Toboso.

As he travels in search of adventure, he arrives at an inn that he believes to be a castle, calls the prostitutes he meets there "ladies", and demands that the innkeeper, whom he takes to be the lord of the castle, dub him a knight. The innkeeper agrees. Quixote starts the night holding vigil at the inn's horse trough, which Quixote imagines to be a chapel. He then becomes involved in a fight with muleteers who try to remove his armor from the horse trough so that they can water their mules. In a pretended ceremony, the innkeeper dubs him a knight to be rid of him and sends him on his way.

Quixote encounters a servant named Andres who is tied to a tree and beaten by his master over disputed wages. Quixote orders the master to stop beating Andres and untie him and makes the master swear to treat Andres fairly. However, the beating is resumed, and redoubled, as soon as Quixote leaves.

Quixote then encounters traders from Toledo. He demands that they agree that Dulcinea del Toboso is the most beautiful woman in the world. One of them demands to see her picture so that he can decide for himself. Enraged, Quixote charges at them but his horse stumbles, causing him to fall. One of the traders beats up Quixote, who is left at the side of the road until a neighboring peasant brings him back home.

While Quixote lies unconscious in his bed, his niece, the housekeeper, the parish curate, and the local barber burn most of his chivalric and other books. They seal up the room which contained the library, later telling Quixote that it was done by a wizard.

The second sally

Don Quixote asks his neighbour, the poor farm labourer Sancho Panza, to be his squire, promising him a petty governorship. Sancho agrees and they sneak away at dawn. Their adventures together begin with Quixote's attack on some windmills which he believes to be ferocious giants. They next encounter two Benedictine friars and, nearby, an unrelated lady in a carriage. Quixote takes the friars to be enchanters who are holding the lady captive, knocks one of them from his horse, and is challenged by an armed Basque travelling with the company. The combat ends with the lady leaving her carriage and commanding those travelling with her to "surrender" to Quixote.

After a friendly encounter with some goatherds and a less friendly one with some Yanguesan porters driving Galician ponies, Quixote and Sancho return to the "castle" (inn), where a mix-up involving a servant girl's romantic rendezvous with another guest results in a brawl. Quixote explains to Sancho that the castle is enchanted. They decide to leave, but Quixote, following the example of the fictional knights, leaves without paying. Sancho ends up wrapped in a blanket and tossed in the air by several mischievous guests at the inn before he manages to follow.

After further adventures involving a dead body, a barber's basin that Quixote imagines as the legendary helmet of Mambrino, and a group of galley slaves, they wander into the Sierra Morena. There they encounter the dejected and mostly mad Cardenio, who relates his story. Quixote decides to imitate Cardenio and live like a hermit. He sends Sancho to deliver a letter to Dulcinea, but instead Sancho finds the barber and priest from his village. They make a plan to trick Quixote into coming home, recruiting Dorotea, a woman they discover in the forest, to pose as the Princess Micomicona, a damsel in distress.

The plan works and Quixote and the group return to the inn, though Quixote is now convinced, thanks to a lie told by Sancho when asked about the letter, that Dulcinea wants to see him. At the inn, several other plots intersect and are resolved. Meanwhile, a sleepwalking Quixote does battle with some wineskins which he takes to be the giant who stole the princess Micomicona's kingdom. An officer of the Santa Hermandad arrives with a warrant for Quixote's arrest for freeing the galley slaves, but the priest begs for the officer to have mercy on account of Quixote's insanity. The officer agrees and Quixote is locked in a cage which he is made to think is an enchantment. He has a learned conversation with a Toledo canon he encounters by chance on the road, in which the canon expresses his scorn for untruthful chivalric books, but Don Quixote defends them. The group stops to eat and lets Quixote out of the cage; he gets into a fight with a goatherd and with a group of pilgrims, who beat him into submission, before he is finally brought home.

The narrator ends the story by saying that he has found manuscripts of Quixote's further adventures.

Part 2

Although the two parts are now published as a single work, Don Quixote, Part Two was a sequel published ten years after the original novel. In an early example of metafiction, Part Two indicates that several of its characters have read the first part of the novel and are thus familiar with the history and peculiarities of the two protagonists.

The third sally
Don Quixote and Sancho are on their way to El Toboso to meet Dulcinea, with Sancho aware that his story about Dulcinea was a complete fabrication. They reach the city at daybreak and decide to enter at nightfall. However, a bad omen frightens Quixote into retreat and they quickly leave. Sancho is instead sent out alone by Quixote to meet Dulcinea and act as a go-between. Sancho's luck brings three peasant girls along the road and he quickly tells Quixote that they are Dulcinea and her ladies-in-waiting and as beautiful as ever. Since Quixote only sees the peasant girls, Sancho goes on to pretend that an enchantment of some sort is at work.

A duke and duchess encounter the duo. These nobles have read Part One of the story and are themselves very fond of books of chivalry. They decide to play along for their own amusement, beginning a string of imagined adventures and practical jokes. As part of one prank, Quixote and Sancho are led to believe that the only way to release Dulcinea from her spell is for Sancho to give himself three thousand three hundred lashes. Sancho naturally resists this course of action, leading to friction with his master. Under the duke's patronage, Sancho eventually gets his promised governorship, though it is false, and he proves to be a wise and practical ruler before all ends in humiliation. Near the end, Don Quixote reluctantly sways towards sanity.

Quixote battles the Knight of the White Moon (a young man from Quixote's hometown who had earlier posed as the Knight of Mirrors) on the beach in Barcelona. Defeated, Quixote submits to prearranged chivalric terms: the vanquished must obey the will of the conqueror. He is ordered to lay down his arms and cease his acts of chivalry for a period of one year, by which time his friends and relatives hope he will be cured.

On the way back home, Quixote and Sancho "resolve" the disenchantment of Dulcinea. Upon returning to his village, Quixote announces his plan to retire to the countryside as a shepherd, but his housekeeper urges him to stay at home. Soon after, he retires to his bed with a deathly illness, and later awakes from a dream, having fully become Alonso Quixano once more. Sancho tries to restore his faith and his interest in Dulcinea, but Quixano only renounces his previous ambition and apologizes for the harm he has caused. He dictates his will, which includes a provision that his niece will be disinherited if she marries a man who reads books of chivalry.

After Quixano dies, the author emphasizes that there are no more adventures to relate and that any further books about Don Quixote would be spurious.

Other stories
Don Quixote, Part One contains a number of stories which do not directly involve the two main characters, but which are narrated by some of the picaresque figures encountered by the Don and Sancho during their travels. The longest and best known of these is "El Curioso Impertinente" (The Ill-Advised Curiosity), found in Part One, Book Four. This story, read to a group of travelers at an inn, tells of a Florentine nobleman, Anselmo, who becomes obsessed with testing his wife's fidelity and talks his close friend Lothario into attempting to seduce her, with disastrous results for all.

In Part Two, the author acknowledges the criticism of his digressions in Part One and promises to concentrate the narrative on the central characters (although at one point he laments that his narrative muse has been constrained in this manner). Nevertheless, "Part Two" contains several back narratives related by peripheral characters.

Several abridged editions have been published which delete some or all of the extra tales in order to concentrate on the central narrative.

The Ill-Advised Curiosity summary

The story within a story relates that, for no particular reason, Anselmo decides to test the fidelity of his wife, Camilla, and asks his friend, Lothario, to seduce her. Thinking that to be madness, Lothario reluctantly agrees, and soon reports to Anselmo that Camilla is a faithful wife. Anselmo learns that Lothario has lied and attempted no seduction. He makes Lothario promise to try in earnest and leaves town to make this easier. Lothario tries and Camilla writes letters to her husband telling him of the attempts by Lothario and asking him to return. Anselmo makes no reply and does not return. Lothario then falls in love with Camilla, who eventually reciprocates; an affair between them ensues, but is not disclosed to Anselmo, and their affair continues after Anselmo returns.

One day, Lothario sees a man leaving Camilla's house and jealously presumes she has taken another lover. He tells Anselmo that, at last, he has been successful and arranges a time and place for Anselmo to see the seduction. Before this rendezvous, however, Lothario learns that the man was the lover of Camilla's maid. He and Camilla then contrive to deceive Anselmo further: When Anselmo watches them, she refuses Lothario, protests her love for her husband, and stabs herself lightly in the breast. Anselmo is reassured of her fidelity. The affair restarts with Anselmo none the wiser.

Later, the maid's lover is discovered by Anselmo. Fearing that Anselmo will kill her, the maid says she will tell Anselmo a secret the next day. Anselmo tells Camilla that this is to happen, and Camilla expects that her affair is to be revealed. Lothario and Camilla flee that night. The maid flees the next day. Anselmo searches for them in vain before learning from a stranger of his wife's affair. He starts to write the story, but dies of grief before he can finish. Lothario is killed in battle soon afterward and Camilla dies of grief.

Use of language
The novel's farcical elements make use of punning and similar verbal playfulness. Character-naming in Don Quixote makes ample figural use of contradiction, inversion, and irony, such as the names Rocinante (a reversal) and Dulcinea (an allusion to illusion), and the word quixote itself, possibly a pun on quijada (jaw) but certainly cuixot (Catalan: thighs), a reference to a horse's rump.

As a military term, the word quijote refers to cuisses, part of a full suit of plate armour protecting the thighs. The Spanish suffix -ote denotes the augmentative—for example, grande means large, but grandote means extra large, with grotesque connotations. Following this example, Quixote would suggest 'The Great Quijano', an oxymoronic play on words that makes much sense in light of the character's delusions of grandeur.

Cervantes wrote his work in Early Modern Spanish, heavily borrowing from Old Spanish, the medieval form of the language. The language of Don Quixote, although still containing archaisms, is far more understandable to modern Spanish readers than is, for instance, the completely medieval Spanish of the Poema de mio Cid, a kind of Spanish that is as different from Cervantes' language as Middle English is from Modern English. The Old Castilian language was also used to show the higher class that came with being a knight errant.

In Don Quixote, there are basically two different types of Castilian: Old Castilian is spoken only by Don Quixote, while the rest of the roles speak a contemporary (late 16th century) version of Spanish. The Old Castilian of Don Quixote is a humoristic resource—he copies the language spoken in the chivalric books that made him mad; and many times, when he talks nobody is able to understand him because his language is too old. This humorous effect is more difficult to see nowadays because the reader must be able to distinguish the two old versions of the language, but when the book was published it was much celebrated. (English translations can get some sense of the effect by having Don Quixote use King James Bible or Shakespearean English, or even Middle English.)

In Old Castilian, the letter x represented the sound written sh in modern English, so the name was originally pronounced. However, as Old Castilian evolved towards modern Spanish, a sound change caused it to be pronounced with a voiceless velar fricative sound (like the Scots or German ch), and today the Spanish pronunciation of "Quixote" is. The original pronunciation is reflected in languages such as Asturian, Leonese, Galician, Catalan, Italian, Portuguese, Turkish and French, where it is pronounced with a "sh" or "ch" sound; the French opera Don Quichotte is one of the best-known modern examples of this pronunciation.

Today, English speakers generally attempt something close to the modern Spanish pronunciation of Quixote (Quijote), as, although the traditional English spelling-based pronunciation with the value of the letter x in modern English is still sometimes used, resulting in or. In Australian English, the preferred pronunciation amongst members of the educated classes was until well into the 1970s, as part of a tendency for the upper class to "anglicise its borrowing ruthlessly". The traditional English rendering is preserved in the pronunciation of the adjectival form quixotic, i.e.,, defined by Merriam-Webster as the foolishly impractical pursuit of ideals, typically marked by rash and lofty romanticism.

Meaning
Harold Bloom says Don Quixote is the first modern novel, and that the protagonist is at war with Freud's reality principle, which accepts the necessity of dying. Bloom says that the novel has an endless range of meanings, but that a recurring theme is the human need to withstand suffering.

Edith Grossman, who wrote and published a highly acclaimed English translation of the novel in 2003, says that the book is mostly meant to move people into emotion using a systematic change of course, on the verge of both tragedy and comedy at the same time. Grossman has stated:"The question is that Quixote has multiple interpretations [...] and how do I deal with that in my translation. I'm going to answer your question by avoiding it [...] so when I first started reading the Quixote I thought it was the most tragic book in the world, and I would read it and weep [...] As I grew older [...] my skin grew thicker [...] and so when I was working on the translation I was actually sitting at my computer and laughing out loud. This is done [...] as Cervantes did it [...] by never letting the reader rest. You are never certain that you truly got it. Because as soon as you think you understand something, Cervantes introduces something that contradicts your premise."

Themes

The novel's structure is episodic in form. The full title is indicative of the tale's object, as ingenioso (Spanish) means "quick with inventiveness", marking the transition of modern literature from dramatic to thematic unity. The novel takes place over a long period of time, including many adventures united by common themes of the nature of reality, reading, and dialogue in general.

Although burlesque on the surface, the novel, especially in its second half, has served as an important thematic source not only in literature but also in much of art and music, inspiring works by Pablo Picasso and Richard Strauss. The contrasts between the tall, thin, fancy-struck and idealistic Quixote and the fat, squat, world-weary Panza is a motif echoed ever since the book's publication, and Don Quixote's imaginings are the butt of outrageous and cruel practical jokes in the novel.

Even faithful and simple Sancho is forced to deceive him at certain points. The novel is considered a satire of orthodoxy, veracity and even nationalism. In exploring the individualism of his characters, Cervantes helped lead literary practice beyond the narrow convention of the chivalric romance. He spoofs the chivalric romance through a straightforward retelling of a series of acts that redound to the knightly virtues of the hero. The character of Don Quixote became so well known in its time that the word quixotic was quickly adopted by many languages. Characters such as Sancho Panza and Don Quixote's steed, Rocinante, are emblems of Western literary culture. The phrase "tilting at windmills" to describe an act of attacking imaginary enemies (or an act of extreme idealism), derives from an iconic scene in the book.

It stands in a unique position between medieval romance and the modern novel. The former consists of disconnected stories featuring the same characters and settings with little exploration of the inner life of even the main character. The latter are usually focused on the psychological evolution of their characters. In Part I, Quixote imposes himself on his environment. By Part II, people know about him through "having read his adventures", and so, he needs to do less to maintain his image. By his deathbed, he has regained his sanity, and is once more "Alonso Quixano the Good".

Spurious Second Part by Avellaneda

It is not certain when Cervantes began writing Part Two of Don Quixote, but he had probably not proceeded much further than Chapter LIX by late July 1614. In about September, however, a spurious Part Two, entitled Second Volume of the Ingenious Gentleman Don Quixote of La Mancha: by the Licenciado (doctorate) Alonso Fernández de Avellaneda, of Tordesillas, was published in Tarragona by an unidentified Aragonese who was an admirer of Lope de Vega, rival of Cervantes. It was translated into English by William Augustus Yardley, Esquire in two volumes in 1784.

Some modern scholars suggest that Don Quixote's fictional encounter with Avellaneda's book in Chapter 59 of Part II should not be taken as the date that Cervantes encountered it, which may have been much earlier.

Avellaneda's identity has been the subject of many theories, but there is no consensus as to who he was. In its prologue, the author gratuitously insulted Cervantes, who took offense and responded; the last half of Chapter LIX and most of the following chapters of Cervantes's Segunda Parte lend some insight into the effects upon him; Cervantes manages to work in some subtle digs at Avellaneda's own work, and in his preface to Part II, comes very near to criticizing Avellaneda directly.

In his introduction to The Portable Cervantes, Samuel Putnam, a noted translator of Cervantes' novel, calls Avellaneda's version "one of the most disgraceful performances in history".

The second part of Cervantes' Don Quixote, finished as a direct result of the Avellaneda book, has come to be regarded by some literary critics as superior to the first part, because of its greater depth of characterization, its discussions, mostly between Quixote and Sancho, on diverse subjects, and its philosophical insights. In Cervantes's Segunda Parte, Don Quixote visits a printing-house in Barcelona and finds Avellaneda's Second Part being printed there, in an early example of metafiction. Don Quixote and Sancho Panza also meet one of the characters from Avellaneda's book, Don Alvaro Tarfe, and make him swear that the "other" Quixote and Sancho are impostors.

Location
Cervantes' story takes place on the plains of La Mancha, specifically the comarca of Campo de Montiel.

"En un lugar de La Mancha, de cuyo nombre no quiero acordarme, no ha mucho tiempo que vivía un hidalgo de los de lanza en astillero, adarga antigua, rocín flaco y galgo corredor. (Somewhere in La Mancha, in a place whose name I do not care to remember, a gentleman lived not long ago, one of those who has a lance and ancient shield on a shelf and keeps a skinny nag and a greyhound for racing.)"

The location of the village to which Cervantes alludes in the opening sentence of Don Quixote has been the subject of debate since its publication over four centuries ago. Indeed, Cervantes deliberately omits the name of the village, giving an explanation in the final chapter:

"Such was the end of the Ingenious Gentleman of La Mancha, whose village Cide Hamete would not indicate precisely, in order to leave all the towns and villages of La Mancha to contend among themselves for the right to adopt him and claim him as a son, as the seven cities of Greece contended for Homer."

In 2004, a multidisciplinary team of academics from Complutense University, led by Francisco Parra Luna, Manuel Fernández Nieto, and Santiago Petschen Verdaguer, deduced that the village was that of Villanueva de los Infantes. Their findings were published in a paper titled "'El Quijote' como un sistema de distancias/tiempos: hacia la localización del lugar de la Mancha", which was later published as a book: El enigma resuelto del Quijote. The result was replicated in two subsequent investigations: "La determinación del lugar de la Mancha como problema estadístico" and "The Kinematics of the Quixote and the Identity of the 'Place in La Mancha'".

Translators of Don Quixote, such as John Ormsby, have commented that the region of La Mancha is one of the most desertlike, unremarkable regions of Spain, the least romantic and fanciful place that one would imagine as the home of a courageous knight.

On the other hand, as Borges points out: "I suspect that in Don Quixote, it does not rain a single time. The landscapes described by Cervantes have nothing in common with the landscapes of Castile: they are conventional landscapes, full of meadows, streams, and copses that belong in an Italian novel."

The story also takes place in El Toboso where Don Quixote goes to seek Dulcinea's blessings.

Historical context
Don Quixote is said to reflect the Spanish society in which Cervantes lived and wrote. Spain's status as a world power was declining, and the Spanish national treasury was bankrupt due to expensive foreign wars. Spanish cultural dominance was also waning as the Protestant Reformation had put the Spanish Roman Catholic Church on the defensive, which had led to the establishment of the Spanish Inquisition. Meanwhile, the hidalgo class was losing relevance because of changes in Spanish society which made the high ideals of chivalry obsolete.

Influence on modern Spanish
Don Quixote continues to be the origin of replication for authors. In 2002 the Norwegian Nobel Institute conducted a study among writers from 55 countries, the majority voted Don Quixote "the greatest work of fiction ever written".

The opening sentence of the book created a classic Spanish cliché with the phrase de cuyo nombre no quiero acordarme ("whose name I do not wish to recall"): En un lugar de la Mancha, de cuyo nombre no quiero acordarme, no ha mucho tiempo que vivía un hidalgo de los de lanza en astillero, adarga antigua, rocín flaco y galgo corredor. ("In a village of La Mancha, whose name I do not wish to recall, there lived, not very long ago, one of those gentlemen with a lance in the lance-rack, an ancient shield, a skinny old horse, and a fast greyhound.")

Influence on the English language
Don Quixote alongside its many translations, has also provided a number of idioms and expressions to the English language. Examples with their own articles include the phrase "the pot calling the kettle black" and the adjective "quixotic."

Tilting at windmills
Tilting at windmills is an English idiom that means "attacking imaginary enemies". The expression is derived from Don Quixote, and the word "tilt" in this context refers to jousting. This phrase is sometimes also expressed as "charging at windmills" or "fighting the windmills".

The phrase is sometimes used to describe either confrontations where adversaries are incorrectly perceived, or courses of action that are based on misinterpreted or misapplied heroic, romantic, or idealistic justifications. It may also connote an inopportune, unfounded, and vain effort against adversaries real or imagined.

Publication

In July 1604, Cervantes sold the rights of El ingenioso hidalgo don Quixote de la Mancha (known as Don Quixote, Part I) to the publisher-bookseller Francisco de Robles for an unknown sum. License to publish was granted in September, the printing was finished in December, and the book came out on 16 January 1605.

The novel was an immediate success. Most of the 400 copies of the first edition were sent to the New World, with the publisher hoping to get a better price in the Americas. Although most of them disappeared in a shipwreck near La Havana, approximately 70 copies reached Lima, from where they were sent to Cuzco, in the heart of the defunct Inca Empire.

No sooner was it in the hands of the public than preparations were made to issue derivative (pirated) editions. In 1614 a fake second part was published by a mysterious author under the pen name Avellaneda. This author was never satisfactorily identified. This rushed Cervantes into writing and publishing a genuine second part in 1615, which was a year before his own death. Don Quixote had been growing in favour, and its author's name was now known beyond the Pyrenees. By August 1605, there were two Madrid editions, two published in Lisbon, and one in Valencia. Publisher Francisco de Robles secured additional copyrights for Aragon and Portugal for a second edition.

Sale of these publishing rights deprived Cervantes of further financial profit on Part One. In 1607, an edition was printed in Brussels. Robles, the Madrid publisher, found it necessary to meet demand with a third edition, a seventh publication in all, in 1608. Popularity of the book in Italy was such that a Milan bookseller issued an Italian edition in 1610. Yet another Brussels edition was called for in 1611. Since then, numerous editions have been released and in total, the novel is believed to have sold more than 500 million copies worldwide. The work has been produced in numerous editions and languages, the Cervantes Collection, at the State Library of New South Wales includes over 1,100 editions. These were collected, by Ben Haneman, over a period of thirty years.

In 1613, Cervantes published the Novelas ejemplares, dedicated to the Maecenas of the day, the Conde de Lemos. Eight and a half years after Part One had appeared came the first hint of a forthcoming Segunda Parte (Part Two). "You shall see shortly", Cervantes says, "the further exploits of Don Quixote and humours of Sancho Panza." Don Quixote, Part Two, published by the same press as its predecessor, appeared late in 1615, and quickly reprinted in Brussels and Valencia (1616) and Lisbon (1617). Parts One and Two were published as one edition in Barcelona in 1617. Historically, Cervantes' work has been said to have "smiled Spain's chivalry away", suggesting that Don Quixote as a chivalric satire contributed to the demise of Spanish Chivalry.

English editions in translation

There are many translations of the book, and it has been adapted many times in shortened versions. Many derivative editions were also written at the time, as was the custom of envious or unscrupulous writers. Seven years after the Parte Primera appeared, Don Quixote had been translated into French, German, Italian, and English, with the first French translation of 'Part II' appearing in 1618, and the first English translation in 1620. One abridged adaptation, authored by Agustín Sánchez, runs slightly over 150 pages, cutting away about 750 pages.

Thomas Shelton's English translation of the First Part appeared in 1612 while Cervantes was still alive, although there is no evidence that Shelton had met the author. Although Shelton's version is cherished by some, according to John Ormsby and Samuel Putnam, it was far from satisfactory as a carrying over of Cervantes' text. Shelton's translation of the novel's Second Part appeared in 1620.

Near the end of the 17th century, John Phillips, a nephew of poet John Milton, published what Putnam considered the worst English translation. The translation, as literary critics claim, was not based on Cervantes' text but mostly on a French work by Filleau de Saint-Martin and on notes which Thomas Shelton had written.

Around 1700, a version by Pierre Antoine Motteux appeared. Motteux's translation enjoyed lasting popularity; it was reprinted as the Modern Library Series edition of the novel until recent times. Nonetheless, future translators would find much to fault in Motteux's version: Samuel Putnam criticized "the prevailing slapstick quality of this work, especially where Sancho Panza is involved, the obtrusion of the obscene where it is found in the original, and the slurring of difficulties through omissions or expanding upon the text". John Ormsby considered Motteux's version "worse than worthless", and denounced its "infusion of Cockney flippancy and facetiousness" into the original.

The proverb "The proof of the pudding is in the eating" is widely attributed to Cervantes. The Spanish word for pudding (budín), however, does not appear in the original text but premieres in the Motteux translation. In Smollett's translation of 1755 he notes that the original text reads literally "you will see when the eggs are fried", meaning "time will tell".

A translation by Captain John Stevens, which revised Thomas Shelton's version, also appeared in 1700, but its publication was overshadowed by the simultaneous release of Motteux's translation.

In 1742, the Charles Jervas translation appeared, posthumously. Through a printer's error, it came to be known, and is still known, as "the Jarvis translation". It was the most scholarly and accurate English translation of the novel up to that time, but future translator John Ormsby points out in his own introduction to the novel that the Jarvis translation has been criticized as being too stiff. Nevertheless, it became the most frequently reprinted translation of the novel until about 1885. Another 18th-century translation into English was that of Tobias Smollett, himself a novelist, first published in 1755. Like the Jarvis translation, it continues to be reprinted today.

A translation by Alexander James Duffield appeared in 1881 and another by Henry Edward Watts in 1888. Most modern translators take as their model the 1885 translation by John Ormsby.

An expurgated children's version, under the title The Story of Don Quixote, was published in 1922 (available on Project Gutenberg). It leaves out the risqué sections as well as chapters that young readers might consider dull, and embellishes a great deal on Cervantes' original text. The title page actually gives credit to the two editors as if they were the authors, and omits any mention of Cervantes.

The most widely read English-language translations of the mid-20th century are by Samuel Putnam (1949), J. M. Cohen (1950; Penguin Classics), and Walter Starkie (1957). The last English translation of the novel in the 20th century was by Burton Raffel, published in 1996. The 21st century has already seen five new translations of the novel into English. The first is by John D. Rutherford and the second by Edith Grossman. Reviewing the novel in The New York Times, Carlos Fuentes called Grossman's translation a "major literary achievement" and another called it the "most transparent and least impeded among more than a dozen English translations going back to the 17th century."

In 2005, the year of the novel's 400th anniversary, Tom Lathrop published a new English translation of the novel, based on a lifetime of specialized study of the novel and its history. The fourth translation of the 21st century was released in 2006 by former university librarian James H. Montgomery, 26 years after he had begun it, in an attempt to "recreate the sense of the original as closely as possible, though not at the expense of Cervantes' literary style."

In 2011, another translation by Gerald J. Davis appeared. It is the latest and the fifth translation of the 21st century, though it is self published via Lulu.com.

List of English translations
 Thomas Shelton (1612 & 1620)  Captain John Stevens (1700) (revision of Thomas Shelton)  John Phillips (1687) – the nephew of John Milton Pierre Antoine Motteux (1700)  John Ozell (1719) (revision of Pierre Antoine Motteux) George Kelly (1769) (considered as another revision of Pierre Antoine Motteux)  <li>Ned Ward (1700), (The) Life & Notable Adventures of Don Quixote merrily translated into Hudibrastic Verse</li> <li>Charles Jervas (1742) <ul> <li>Tobias Smollett (1755) (revision of Charles Jervas)</li> <li>O. M. Brack Jr. (2003) (revision of the 1755 Tobias Smollett revision of Charles Jervas)</li> <li>E. C. Riley (2008) (revision of Charles Jervas)</li> </ul> <li>Charles Henry Wilmot (1774)</li> <li>Mary Smirke with engravings by Robert Smirke (1818)</li> <li>Alexander James Duffield (1881)</li> <li>John Ormsby (1885). The original version, available free on the Internet Archive, is to be preferred to the Wikisource and similar versions, which do not include Ormsby's careful notes and with his Introduction much abbreviated. <ul> <li>Joseph Ramon Jones and Kenneth Douglas (1981) (revision of Ormsby). (ISBN 978-0393090185) - Norton Critical Edition</li> </ul> <li>Henry Edward Watts (1888)</li> <li>Robinson Smith (1910)</li> <li>Samuel Putnam (Modern Library, 1949)</li> <li>J. M. Cohen (Penguin, 1950)</li> <li>Walter Starkie (1964)</li> <li>Burton Raffel (Norton, 1996) <ul> <li>Diana de Armas Wilson (2020) (revision of Burton Raffel)</li> </ul> <li>John Rutherford (Penguin, 2000)</li> <li>Edith Grossman (2003)</li> <li>Thomas Lathrop (2005, Second Edition: 2007)</li> <li>James H. Montgomery (2006)</li> <li>Gerald J. Davis (2011)</li> </ol>

Reviewing 26 out of the current 28 English translations as a whole in 2006, Daniel Eisenberg stated that there is no one translation ideal for every purpose but expressed a preference for those of Putnam and the revision of Ormsby's translation by Douglas and Jones.

Original

 * John Esten Keller and Alberta Wilson Server (1980)

Translations of the French Translation

 * 1) Captain John Stevens (1705)
 * 2) William Augustus Yardley (1784)

Authors and works mentioned in Don Quixote

 * Alonso Fernández de Avellaneda – author of a spurious sequel to Don Quixote which, in turn, is referenced in the actual sequel
 * Amadís de Gaula – one of the chivalric novels found in Don Quixote's library
 * Belianís – one of the chivalric novels found in the library of Don Quixote
 * Tirant lo Blanch – one of the chivalric novels mentioned by Don Quixote

General

 * Great books
 * List of best-selling books
 * Lists of 100 best books

title: Don Quixote


text:
Dylan

Dylan may refer to:

Arts and entertainment

 * Bob Dylan (born 1941), American singer and songwriter
 * Dylan (1973 album), a 1973 album by Bob Dylan
 * Dylan (2007 album), a 2007 compilation album by Bob Dylan
 * Dylan (musician), professional name of English singer-songwriter Natasha Woods
 * Dylan (play), a 1964 play by Sidney Michael about Dylan Thomas

Technology and engineering

 * Dylan (programming language), a language with Lisp-like semantics and ALGOL-like syntax
 * Dylan, a RAID storage system by Quantel
 * Honda Dylan, a high-end 125cc Honda scooter in Vietnam

Other uses

 * Dylan (name), a given name of Welsh origin and a family name (including a list of persons with the name)
 * Dylan Thomas (1914–1953), Welsh poet
 * Dylan ail Don, a sea-god in Welsh mythology

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Dylan


text:
Dada

DadaGroup-1921.png, Theodore Fraenkel, Paul Eluard, Clément Pansaers, Emmanuel Fay (cut off).

Second row: Paul Dermée, Philippe Soupault, Georges Ribemont-Dessaignes.

Front row: Tristan Tzara (with monocle), Celine Arnauld, Francis Picabia, André Breton.]]

Dada or Dadaism was an art movement of the European avant-garde in the early 20th century, with early centres in Zürich, Switzerland, at the Cabaret Voltaire (in 1916), founded by Hugo Ball with his companion Emmy Hennings, and in Berlin in 1917. New York Dada began c. 1915, and after 1920 Dada flourished in Paris. Dadaist activities lasted until the mid 1920s.

Developed in reaction to World War I, the Dada movement consisted of artists who rejected the logic, reason, and aestheticism of modern capitalism, instead expressing nonsense, irrationality, and anti-bourgeois protest in their works. The art of the movement began primarily as performance art, but eventually spanned visual, literary, and sound media, including collage, sound poetry, cut-up writing, and sculpture. Dadaist artists expressed their discontent toward violence, war, and nationalism and maintained political affinities with radical politics on the left-wing and far-left politics.

There is no consensus on the origin of the movement's name; a common story is that the artist Richard Huelsenbeck slid a paper knife randomly into a dictionary, where it landed on "dada", a French term for a hobby horse. Others note it suggests the first words of a child, evoking a childishness and absurdity that appealed to the group. Still others speculate it might have been chosen to evoke a similar meaning (or no meaning at all) in any language, reflecting the movement's internationalism.

The roots of Dada lie in pre-war avant-garde. The term anti-art, a precursor to Dada, was coined by Marcel Duchamp around 1913 to characterize works that challenge accepted definitions of art. Cubism and the development of collage and abstract art would inform the movement's detachment from the constraints of reality and convention. The work of French poets, Italian Futurists, and German Expressionists would influence Dada's rejection of the correlation between words and meaning. Works such as Ubu Roi (1896) by Alfred Jarry and the ballet Parade (1916–17) by Erik Satie would be characterized as proto-Dadaist works. The Dada movement's principles were first collected in Hugo Ball's Dada Manifesto in 1916. Ball is seen as the founder of the Dada movement.

The Dadaist movement included public gatherings, demonstrations, and publication of art and literary journals. Passionate coverage of art, politics, and culture were topics often discussed in a variety of media. Key figures in the movement included Jean Arp, Johannes Baader, Hugo Ball, Marcel Duchamp, Max Ernst, Elsa von Freytag-Loringhoven, George Grosz, Raoul Hausmann, John Heartfield, Emmy Hennings, Hannah Höch, Richard Huelsenbeck, Francis Picabia, Man Ray, Hans Richter, Kurt Schwitters, Sophie Taeuber-Arp, Tristan Tzara, and Beatrice Wood, among others. The movement influenced later styles like the avant-garde and downtown music movements, and groups including Surrealism, nouveau réalisme, pop art, and Fluxus.

Overview

Dada was an informal international movement, with participants in Europe and North America. The beginnings of Dada correspond with the outbreak of World War I. For many participants, the movement was a protest against the bourgeois nationalist and colonialist interests, which many Dadaists believed were the root cause of the war, and against the cultural and intellectual conformity—in art and more broadly in society—that corresponded to the war.

Avant-garde circles outside France knew of pre-war Parisian developments. They had seen (or participated in) Cubist exhibitions held at Galeries Dalmau, Barcelona (1912), Galerie Der Sturm in Berlin (1912), the Armory Show in New York (1913), SVU Mánes in Prague (1914), several Jack of Diamonds exhibitions in Moscow and at Moderne Kunstkring, Amsterdam (between 1911 and 1915). Futurism developed in response to the work of various artists. Dada subsequently combined these approaches.

Many Dadaists believed that the 'reason' and 'logic' of bourgeois capitalist society had led people into war. They expressed their rejection of that ideology in artistic expression that appeared to reject logic and embrace chaos and irrationality. For example, George Grosz later recalled that his Dadaist art was intended as a protest "against this world of mutual destruction".

According to Hans Richter Dada was not art: it was "anti-art". Dada represented the opposite of everything which art stood for. Where art was concerned with traditional aesthetics, Dada ignored aesthetics. If art was to appeal to sensibilities, Dada was intended to offend.

Additionally, Dada attempted to reflect onto human perception and the chaotic nature of society. Tristan Tzara proclaimed, "Everything is Dada, too. Beware of Dada. Anti-dadaism is a disease: selfkleptomania, man's normal condition, is Dada. But the real Dadas are against Dada".

As Hugo Ball expressed it, "For us, art is not an end in itself ... but it is an opportunity for the true perception and criticism of the times we live in."

A reviewer from the American Art News stated at the time that "Dada philosophy is the sickest, most paralyzing and most destructive thing that has ever originated from the brain of man." Art historians have described Dada as being, in large part, a "reaction to what many of these artists saw as nothing more than an insane spectacle of collective homicide".

Years later, Dada artists described the movement as "a phenomenon bursting forth in the midst of the postwar economic and moral crisis, a savior, a monster, which would lay waste to everything in its path... [It was] a systematic work of destruction and demoralization... In the end it became nothing but an act of sacrilege."

To quote Dona Budd's The Language of Art Knowledge, "Dada was born out of negative reaction to the horrors of the First World War. This international movement was begun by a group of artists and poets associated with the Cabaret Voltaire in Zürich. Dada rejected reason and logic, prizing nonsense, irrationality and intuition. The origin of the name Dada is unclear; some believe that it is a nonsensical word. Others maintain that it originates from the Romanian artists Tristan Tzara's and Marcel Janco's frequent use of the words 'da, da,' meaning 'yes, yes' in the Romanian language. Another theory says that the name 'Dada' came during a meeting of the group when a paper knife stuck into a French–German dictionary happened to point to 'dada', a French word for 'hobbyhorse'." The movement primarily involved visual arts, literature, poetry, art manifestos, art theory, theatre, and graphic design, and concentrated its anti-war politics through a rejection of the prevailing standards in art through anti-art cultural works.

The creations of Duchamp, Picabia, Man Ray, and others between 1915 and 1917 eluded the term Dada at the time, and "New York Dada" came to be seen as a post facto invention of Duchamp. At the outset of the 1920s the term Dada flourished in Europe with the help of Duchamp and Picabia, who had both returned from New York. Notwithstanding, Dadaists such as Tzara and Richter claimed European precedence. Art historian David Hopkins notes:

"Ironically, though, Duchamp's late activities in New York, along with the machinations of Picabia, re-cast Dada's history. Dada's European chroniclers—primarily Richter, Tzara, and Huelsenbeck—would eventually become preoccupied with establishing the pre-eminence of Zürich and Berlin at the foundations of Dada, but it proved to be Duchamp who was most strategically brilliant in manipulating the genealogy of this avant-garde formation, deftly turning New York Dada from a late-comer into an originating force."

History
Dada emerged from a period of artistic and literary movements like Futurism, Cubism and Expressionism; centered mainly in Italy, France and Germany respectively, in those years. However, unlike the earlier movements Dada was able to establish a broad base of support, giving rise to a movement that was international in scope. Its adherents were based in cities all over the world including New York, Zürich, Berlin, Paris and others. There were regional differences like an emphasis on literature in Zürich and political protest in Berlin.

Prominent Dadaists published manifestos, but the movement was loosely organized and there was no central hierarchy. On 14 July 1916, Ball originated the seminal Dada Manifesto. Tzara wrote a second Dada manifesto, considered important Dada reading, which was published in 1918. Tzara's manifesto articulated the concept of "Dadaist disgust"—the contradiction implicit in avant-garde works between the criticism and affirmation of modernist reality. In the Dadaist perspective modern art and culture are considered a type of fetishization where the objects of consumption (including organized systems of thought like philosophy and morality) are chosen, much like a preference for cake or cherries, to fill a void.

The shock and scandal the movement inflamed was deliberate; Dadaist magazines were banned and their exhibits closed. Some of the artists even faced imprisonment. These provocations were part of the entertainment but, over time, audiences' expectations eventually outpaced the movement's capacity to deliver. As the artists' well-known "sarcastic laugh" started to come from the audience, the provocations of Dadaists began to lose their impact. Dada was an active movement during years of political turmoil from 1916 when European countries were actively engaged in World War I, the conclusion of which, in 1918, set the stage for a new political order.

Zürich

There is some disagreement about where Dada originated. The movement is commonly accepted by most art historians and those who lived during this period to have identified with the Cabaret Voltaire (housed inside the Holländische Meierei bar in Zürich) co-founded by poet and cabaret singer Emmy Hennings and Hugo Ball. Some sources propose a Romanian origin, arguing that Dada was an offshoot of a vibrant artistic tradition that transposed to Switzerland when a group of Jewish modernist artists, including Tristan Tzara, Marcel Janco, and Arthur Segal settled in Zürich. Before World War I, similar art had already existed in Bucharest and other Eastern European cities; it is likely that Dada's catalyst was the arrival in Zürich of artists like Tzara and Janco.

The name Cabaret Voltaire was a reference to the French philosopher Voltaire, whose novel Candide mocked the religious and philosophical dogmas of the day. Opening night was attended by Ball, Tzara, Jean Arp, and Janco. These artists along with others like Sophie Taeuber, Richard Huelsenbeck and Hans Richter started putting on performances at the Cabaret Voltaire and using art to express their disgust with the war and the interests that inspired it.

Having left Germany and Romania during World War I, the artists arrived in politically neutral Switzerland. They used abstraction to fight against the social, political, and cultural ideas of that time. They used shock art, provocation, and "vaudevilleian excess" to subvert the conventions they believed had caused the Great War. The Dadaists believed those ideas to be a byproduct of bourgeois society that was so apathetic it would wage war against itself rather than challenge the status quo:

""

Ball said that Janco's mask and costume designs, inspired by Romanian folk art, made "the horror of our time, the paralyzing background of events" visible. According to Ball, performances were accompanied by a "balalaika orchestra playing delightful folk-songs." Often influenced by African music, arrhythmic drumming and jazz were common at Dada gatherings.

After the cabaret closed down, Dada activities moved on to a new gallery, and Hugo Ball left for Bern. Tzara began a relentless campaign to spread Dada ideas. He bombarded French and Italian artists and writers with letters, and soon emerged as the Dada leader and master strategist. The Cabaret Voltaire re-opened, and is still in the same place at the Spiegelgasse 1 in the Niederdorf.

Zürich Dada, with Tzara at the helm, published the art and literature review Dada beginning in July 1917, with five editions from Zürich and the final two from Paris.

Other artists, such as André Breton and Philippe Soupault, created "literature groups to help extend the influence of Dada".

After the fighting of the First World War had ended in the armistice of November 1918, most of the Zürich Dadaists returned to their home countries, and some began Dada activities in other cities. Others, such as the Swiss native Sophie Taeuber, would remain in Zürich into the 1920s.

Berlin

"Berlin was a city of tightened stomachers, of mounting, thundering hunger, where hidden rage was transformed into a boundless money lust, and men's minds were concentrating more and more on questions of naked existence... Fear was in everybody's bones" – Richard Hülsenbeck

Raoul Hausmann, who helped establish Dada in Berlin, published his manifesto Synthethic Cino of Painting in 1918 where he attacked Expressionism and the art critics who promoted it. Dada is envisioned in contrast to art forms, such as Expressionism, that appeal to viewers' emotional states: "the exploitation of so-called echoes of the soul". In Hausmann's conception of Dada, new techniques of creating art would open doors to explore new artistic impulses. Fragmented use of real world stimuli allowed an expression of reality that was radically different from other forms of art: ""

The groups in Germany were not as strongly anti-art as other groups. Their activity and art were more political and social, with corrosive manifestos and propaganda, satire, public demonstrations and overt political activities. The intensely political and war-torn environment of Berlin had a dramatic impact on the ideas of Berlin Dadaists. Conversely, New York's geographic distance from the war spawned its more theoretically-driven, less political nature. According to Hans Richter, a Dadaist who was in Berlin yet "aloof from active participation in Berlin Dada", several distinguishing characteristics of the Dada movement there included: "its political element and its technical discoveries in painting and literature"; "inexhaustible energy"; "mental freedom which included the abolition of everything"; and "members intoxicated with their own power in a way that had no relation to the real world", who would "turn their rebelliousness even against each other".

In February 1918, while the Great War was approaching its climax, Huelsenbeck gave his first Dada speech in Berlin, and he produced a Dada manifesto later in the year. Following the October Revolution in Russia, by then out of the war, Hannah Höch and George Grosz used Dada to express communist sympathies. Grosz, together with John Heartfield, Höch and Hausmann developed the technique of photomontage during this period. Johannes Baader, the uninhibited Oberdada, was the "crowbar" of the Berlin movement's direct action according to Hans Richter and is credited with creating the first giant collages, according to Raoul Hausmann.

After the war, the artists published a series of short-lived political magazines and held the First International Dada Fair, 'the greatest project yet conceived by the Berlin Dadaists', in the summer of 1920. As well as work by the main members of Berlin Dada – Grosz, Raoul Hausmann, Hannah Höch, Johannes Baader, Huelsenbeck and Heartfield – the exhibition also included the work of Otto Dix, Francis Picabia, Jean Arp, Max Ernst, Rudolf Schlichter, Johannes Baargeld and others. In all, over 200 works were exhibited, surrounded by incendiary slogans, some of which also ended up written on the walls of the Nazi's Entartete Kunst exhibition in 1937. Despite high ticket prices, the exhibition lost money, with only one recorded sale.

The Berlin group published periodicals such as Club Dada, Der Dada, Everyman His Own Football, and Dada Almanach. They also established a political party, the Central Council of Dada for the World Revolution.

Cologne
In Cologne, Ernst, Baargeld, and Arp launched a controversial Dada exhibition in 1920 which focused on nonsense and anti-bourgeois sentiments. Cologne's Early Spring Exhibition was set up in a pub, and required that participants walk past urinals while being read lewd poetry by a woman in a communion dress. The police closed the exhibition on grounds of obscenity, but it was re-opened when the charges were dropped.

New York

Like Zürich, New York City was a refuge for writers and artists from the First World War. Soon after arriving from France in 1915, Marcel Duchamp and Francis Picabia met American artist Man Ray. By 1916 the three of them became the center of radical anti-art activities in the United States. American Beatrice Wood, who had been studying in France, soon joined them, along with Elsa von Freytag-Loringhoven. Arthur Cravan, fleeing conscription in France, was also in New York for a time. Much of their activity centered in Alfred Stieglitz's gallery, 291, and the home of Walter and Louise Arensberg.

The New Yorkers, though not particularly organized, called their activities Dada, but they did not issue manifestos. They issued challenges to art and culture through publications such as The Blind Man, Rongwrong, and New York Dada in which they criticized the traditionalist basis for museum art. New York Dada lacked the disillusionment of European Dada and was instead driven by a sense of irony and humor. In his book Adventures in the arts: informal chapters on painters, vaudeville and poets Marsden Hartley included an essay on "The Importance of Being 'Dada' ".

During this time Duchamp began exhibiting "readymades" (everyday objects found or purchased and declared art) such as a bottle rack, and was active in the Society of Independent Artists. In 1917 he submitted the now famous Fountain, a urinal signed R. Mutt, to the Society of Independent Artists exhibition but they rejected the piece. First an object of scorn within the arts community, the Fountain has since become almost canonized by some as one of the most recognizable modernist works of sculpture. Art world experts polled by the sponsors of the 2004 Turner Prize, Gordon's gin, voted it "the most influential work of modern art".

As recent scholarship documents, the work is still controversial. Duchamp indicated in a 1917 letter to his sister that a female friend was centrally involved in the conception of this work: "One of my female friends who had adopted the pseudonym Richard Mutt sent me a porcelain urinal as a sculpture." The piece is in line with the scatological aesthetics of Duchamp's neighbour, the Baroness Elsa von Freytag-Loringhoven. In an attempt to "pay homage to the spirit of Dada" a performance artist named Pierre Pinoncelli made a crack in a replica of The Fountain with a hammer in January 2006; he also urinated on it in 1993.

Picabia's travels tied New York, Zürich and Paris groups together during the Dadaist period. For seven years he also published the Dada periodical 391 in Barcelona, New York City, Zürich, and Paris from 1917 through 1924.

By 1921, most of the original players moved to Paris where Dada had experienced its last major incarnation.

Paris

The French avant-garde kept abreast of Dada activities in Zürich with regular communications from Tristan Tzara (whose pseudonym means "sad in country," a name chosen to protest the treatment of Jews in his native Romania), who exchanged letters, poems, and magazines with Guillaume Apollinaire, André Breton, Max Jacob, Clément Pansaers, and other French writers, critics and artists.

Paris had arguably been the classical music capital of the world since the advent of musical Impressionism in the late 19th century. One of its practitioners, Erik Satie, collaborated with Picasso and Cocteau in a mad, scandalous ballet called Parade. First performed by the Ballets Russes in 1917, it succeeded in creating a scandal but in a different way than Stravinsky's Le Sacre du printemps had done almost five years earlier. This was a ballet that was clearly parodying itself, something traditional ballet patrons would obviously have serious issues with.

Dada in Paris surged in 1920 when many of the originators converged there. Inspired by Tzara, Paris Dada soon issued manifestos, organized demonstrations, staged performances and produced a number of journals (the final two editions of Dada, Le Cannibale, and Littérature featured Dada in several editions.)

The first introduction of Dada artwork to the Parisian public was at the Salon des Indépendants in 1921. Jean Crotti exhibited works associated with Dada including a work entitled, Explicatif bearing the word Tabu. In the same year Tzara staged his Dadaist play The Gas Heart to howls of derision from the audience. When it was re-staged in 1923 in a more professional production, the play provoked a theatre riot (initiated by André Breton) that heralded the split within the movement that was to produce Surrealism. Tzara's last attempt at a Dadaist drama was his "ironic tragedy" Handkerchief of Clouds in 1924.

Netherlands
In the Netherlands the Dada movement centered mainly around Theo van Doesburg, best known for establishing the De Stijl movement and magazine of the same name. Van Doesburg mainly focused on poetry, and included poems from many well-known Dada writers in De Stijl such as Hugo Ball, Hans Arp and Kurt Schwitters. Van Doesburg and (a cordwainer and artist in Drachten) became friends of Schwitters, and together they organized the so-called Dutch Dada campaign in 1923, where van Doesburg promoted a leaflet about Dada (entitled What is Dada?), Schwitters read his poems, Vilmos Huszár demonstrated a mechanical dancing doll and Nelly van Doesburg (Theo's wife), played avant-garde compositions on piano.

Van Doesburg wrote Dada poetry himself in De Stijl, although under a pseudonym, I.K. Bonset, which was only revealed after his death in 1931. 'Together' with I.K. Bonset, he also published a short-lived Dutch Dada magazine called Mécano (1922–23). Another Dutchman identified by K. Schippers in his study of the movement in the Netherlands was the Groningen typographer H. N. Werkman, who was in touch with van Doesburg and Schwitters while editing his own magazine, The Next Call (1923–6). Two more artists mentioned by Schippers were German-born and eventually settled in the Netherlands. These were Otto van Rees, who had taken part in the liminal exhibitions at the Café Voltaire in Zürich, and Paul Citroen.

Georgia
Though Dada itself was unknown in Georgia until at least 1920, from 1917 until 1921 a group of poets called themselves Le Degré 41", or "Le Degré Quarante et Un" (English, "The 41st Degree") (referring both to the latitude of Tbilisi, Georgia and to the Celsius temperature of a high fever [equal to 105.8 Fahrenheit]) organized along Dadaist lines. The most important figure in this group was Iliazd (Ilia Zdanevich), whose radical typographical designs visually echo the publications of the Dadaists.

After his flight to Paris in 1921, he collaborated with Dadaists on publications and events. For example, when Tristan Tzara was banned from holding seminars in Théâtre Michel in 1923, Iliazd booked the venue on his behalf for the performance, "The Bearded Heart Soirée", and designed the flyer.

Yugoslavia
In Yugoslavia, alongside the new art movement Zenitism, there was significant Dada activity between 1920 and 1922, run mainly by Dragan Aleksić and including work by Mihailo S. Petrov, Ljubomir Micić and Branko Ve Poljanski. Aleksić used the term "Yougo-Dada" and is known to have been in contact with Raoul Hausmann, Kurt Schwitters, and Tristan Tzara.

Italy
The Dada movement in Italy, based in Mantua, was met with distaste and failed to make a significant impact in the world of art. It published a magazine for a short time and held an exhibition in Rome, featuring paintings, quotations from Tristan Tzara, and original epigrams such as "True Dada is against Dada". One member of this group was Julius Evola, who went on to become an eminent scholar of occultism, as well as a right-wing philosopher.

Japan
A prominent Dada group in Japan was Mavo, founded in July 1923 by Tomoyoshi Murayama, and Yanase Masamu later joined by Tatsuo Okada. Other prominent artists were Jun Tsuji, Eisuke Yoshiyuki, Shinkichi Takahashi and Katué Kitasono.

In Tsuburaya Productions's Ultra Series, an alien named Dada was inspired by the Dadaism movement, with said character first appearing in episode 28 of the 1966 tokusatsu series, Ultraman, its design by character artist Toru Narita. Dada's design is primarily monochromatic, and features numerous sharp lines and alternating black and white stripes, in reference to the movement and, in particular, to chessboard and Go patterns. On May 19, 2016, in celebration to the 100 year anniversary of Dadaism in Tokyo, the Ultra Monster was invited to meet the Swiss Ambassador Urs Bucher.

Butoh, the Japanese dance-form originating in 1959, can be considered to have direct connections to the spirit of the Dada movement, as Tatsumi Hijikata, one of Butoh's founders, "was influenced early in his career by Dadaism".

Russia
Dada in itself was relatively unknown in Russia, however, avant-garde art was widespread due to the Bolsheviks' revolutionary agenda. The, a literary group sharing Dadaist ideals achieved infamy after one of its members suggested that Vladimir Mayakovsky should go to the "Pampushka" (Pameatnik Pushkina – Pushkin monument) on the "Tverbul" (Tverskoy Boulevard) to clean the shoes of anyone who desired it, after Mayakovsky declared that he was going to cleanse Russian literature. For more information on Dadaism's influence upon Russian avant-garde art, see the book Russian Dada 1914–1924.

Women of Dada
Often overlooked when discussing the history and foundations of Dada, it is necessary to shed light on the female artists who created and inspired art and artists alike. These women were often times in platonic or romantic relationships with the male Dadaists mentioned above but are rarely written past the relative ties. However, each artist made vital contributions to the movement. Other notable mentions that do not include the artists below are: Suzanne Duchamp, Elsa von Freytag-Loringhoven, Emmy Hennings, Beatrice Wood, Clara Tice, and Ella Bergmann-Michel.

Hannah Höch
Hannah Höch of Berlin is considered to be the only female Dadaist in Berlin at the time of the movement. During this time, she was in a relationship with Raoul Hausmann who also was a Dada artist. She channeled the same anti-war and anti-government (Weimar Republic) in her works but brought out a feminist lens on the themes. With her works primarily of collage and photomontage, she often used precise placement or detailed titles to callout the misogynistic ways she and other women were treated.

Sophie Taeuber-Arp
Sophie Taeuber-Arp was a Swiss artist, teacher, and dancer who produced various types of fine art and handicraft pieces. While married to Dadaist Jean Arp, Taeuber-Arp was known in the Dada community for her performative dancing. As such, she worked with choreographer Rudolf von Laban and was written by Tristan Tarza for her dancing skills.

Mina Loy
London-born Mina Loy was known for being active in the literary sector of the New York Dada scene. She spent time writing poetry, creating Dada magazines, and acting and writing in plays. She contributed writing to Dada journal The Blind Man and Marcel Duchamp's Rongwrong.

Poetry

Dadaists used shock, nihilism, negativity, paradox, randomness, subconscious forces and antinomianism to subvert established traditions in the aftermath of the Great War. Tzara's 1920 manifesto proposed cutting words from a newspaper and randomly selecting fragments to write poetry, a process in which the synchronous universe itself becomes an active agent in creating the art. A poem written using this technique would be a "fruit" of the words that were clipped from the article.

In literary arts Dadaists focused on poetry, particularly the so-called sound poetry invented by Hugo Ball. Dadaist poems attacked traditional conceptions of poetry, including structure, order, as well as the interplay of sound and the meaning of language. For Dadaists, the existing system by which information is articulated robs language of its dignity. The dismantling of language and poetic conventions are Dadaist attempts to restore language to its purest and most innocent form: "With these sound poem, we wanted to dispense with a language which journalism had made desolate and impossible."

Simultaneous poems (or poèmes simultanés) were recited by a group of speakers who, collectively, produced a chaotic and confusing set of voices. These poems are considered manifestations of modernity including advertising, technology, and conflict. Unlike movements such as Expressionism, Dadaism did not take a negative view of modernity and the urban life. The chaotic urban and futuristic world is considered natural terrain that opens up new ideas for life and art.

Music
Dada was not confined to the visual and literary arts; its influence reached into sound and music. These movements exerted a pervasive influence on 20th-century music, especially on mid-century avant-garde composers based in New York—among them Edgard Varèse, Stefan Wolpe, John Cage, and Morton Feldman. Kurt Schwitters developed what he called sound poems, while Francis Picabia and Georges Ribemont-Dessaignes composed Dada music performed at the Festival Dada in Paris on 26 May 1920. Other composers such as Erwin Schulhoff, Hans Heusser and Alberto Savinio all wrote Dada music, while members of Les Six collaborated with members of the Dada movement and had their works performed at Dada gatherings. Erik Satie also dabbled with Dadaist ideas during his career.

Legacy

While broadly based, the movement was unstable. By 1924 in Paris, Dada was melding into Surrealism, and artists had gone on to other ideas and movements, including Surrealism, social realism and other forms of modernism. Some theorists argue that Dada was actually the beginning of postmodern art.

By the dawn of the Second World War, many of the European Dadaists had emigrated to the United States. Some (Otto Freundlich, Walter Serner) died in death camps under Adolf Hitler, who actively persecuted the kind of "degenerate art" that he considered Dada to represent. The movement became less active as post-war optimism led to the development of new movements in art and literature.

Dada is a named influence and reference of various anti-art and political and cultural movements, including the Situationist International and culture jamming groups like the Cacophony Society. Upon breaking up in July 2012, anarchist pop band Chumbawamba issued a statement which compared their own legacy with that of the Dada art movement.

At the same time that the Zürich Dadaists were making noise and spectacle at the Cabaret Voltaire, Lenin was planning his revolutionary plans for Russia in a nearby apartment. Tom Stoppard used this coincidence as a premise for his play Travesties (1974), which includes Tzara, Lenin, and James Joyce as characters. French writer Dominique Noguez imagined Lenin as a member of the Dada group in his tongue-in-cheek Lénine Dada (1989).

The former building of the Cabaret Voltaire fell into disrepair until it was occupied from January to March 2002, by a group proclaiming themselves Neo-Dadaists, led by Mark Divo. The group included Jan Thieler, Ingo Giezendanner, Aiana Calugar, Lennie Lee, and Dan Jones. After their eviction, the space was turned into a museum dedicated to the history of Dada. The work of Lee and Jones remained on the walls of the new museum.

Several notable retrospectives have examined the influence of Dada upon art and society. In 1967, a large Dada retrospective was held in Paris. In 2006, the Museum of Modern Art in New York City mounted a Dada exhibition in partnership with the National Gallery of Art in Washington, D.C., and the Centre Pompidou in Paris. The LTM label has released a large number of Dada-related sound recordings, including interviews with artists such as Tzara, Picabia, Schwitters, Arp, and Huelsenbeck, and musical repertoire including Satie, Ribemont-Dessaignes, Picabia, and Nelly van Doesburg.

Musician Frank Zappa was a self-proclaimed Dadaist after learning of the movement:"In the early days, I didn't even know what to call the stuff my life was made of. You can imagine my delight when I discovered that someone in a distant land had the same idea—AND a nice, short name for it."David Bowie adapted William S. Burrough's cut-up technique for writing lyrics and Kurt Cobain also admittedly used this method for many of his Nirvana lyrics, including "In Bloom".

Art techniques developed
Dadaism also blurred the line between literary and visual arts:

"Dada is the groundwork to abstract art and sound poetry, a starting point for performance art, a prelude to postmodernism, an influence on pop art, a celebration of antiart to be later embraced for anarcho-political uses in the 1960s and the movement that laid the foundation for Surrealism."

Collage
The Dadaists imitated the techniques developed during the cubist movement through the pasting of cut pieces of paper items, but extended their art to encompass items such as transportation tickets, maps, plastic wrappers, etc. to portray aspects of life, rather than representing objects viewed as still life. They also invented the "chance collage" technique, involving dropping torn scraps of paper onto a larger sheet and then pasting the pieces wherever they landed.

Cut-up technique
Cut-up technique is an extension of collage to words themselves, Tristan Tzara describes this in the Dada Manifesto:  TO MAKE A DADAIST POEM Take a newspaper. Take some scissors. Choose from this paper an article of the length you want to make your poem. Cut out the article. Next carefully cut out each of the words that makes up this article and put them all in a bag. Shake gently. Next take out each cutting one after the other. Copy conscientiously in the order in which they left the bag. The poem will resemble you. And there you are – an infinitely original author of charming sensibility, even though unappreciated by the vulgar herd.

Photomontage

The Dadaists – the "monteurs" (mechanics) – used scissors and glue rather than paintbrushes and paints to express their views of modern life through images presented by the media. A variation on the collage technique, photomontage utilized actual or reproductions of real photographs printed in the press. In Cologne, Max Ernst used images from the First World War to illustrate messages of the destruction of war. Although the Berlin photomontages were assembled, like engines, the (non)relationships among the disparate elements were more rhetorical than real.

Assemblage
The assemblages were three-dimensional variations of the collage – the assembly of everyday objects to produce meaningful or meaningless (relative to the war) pieces of work including war objects and trash. Objects were nailed, screwed or fastened together in different fashions. Assemblages could be seen in the round or could be hung on a wall.

Readymades
Marcel Duchamp began to view the manufactured objects of his collection as objects of art, which he called "readymades". He would add signatures and titles to some, converting them into artwork that he called "readymade aided" or "rectified readymades". Duchamp wrote: "One important characteristic was the short sentence which I occasionally inscribed on the 'readymade.' That sentence, instead of describing the object like a title, was meant to carry the mind of the spectator towards other regions more verbal. Sometimes I would add a graphic detail of presentation which in order to satisfy my craving for alliterations, would be called 'readymade aided. One such example of Duchamp's readymade works is the urinal that was turned onto its back, signed "R. Mutt", titled Fountain, and submitted to the Society of Independent Artists exhibition that year, though it was not displayed.

Many young artists in America embraced the theories and ideas espoused by Duchamp. Robert Rauschenberg in particular was very influenced by Dadaism and tended to use found objects in his collages as a means of dissolving the boundary between high and low culture.

Artists

 * Dragan Aleksić (1901–1958), Yugoslavia
 * Louis Aragon (1897–1982), France
 * Jean Arp (1886–1966), Germany, France
 * Sophie Taeuber-Arp (1889–1943) Switzerland, France
 * Johannes Baader (1875–1955) Germany
 * Hugo Ball (1886–1927), Germany, Switzerland
 * André Breton (1896–1966), France
 * John Covert (1882–1960), US
 * Jean Crotti (1878–1958), France
 * Otto Dix (1891–1969), Germany
 * Theo van Doesburg (1883–1931) Netherlands
 * Marcel Duchamp (1887–1968), France
 * Suzanne Duchamp (1889–1963), France
 * Paul Éluard (1895–1952), France
 * Max Ernst (1891–1976), Germany, US
 * Julius Evola (1898–1974), Italy
 * George Grosz (1893–1959), Germany, France, US
 * Raoul Hausmann (1886–1971), Germany
 * John Heartfield (1891–1968), Germany, USSR, Czechoslovakia, UK
 * Hannah Höch (1889–1978), Germany
 * Richard Huelsenbeck (1892–1974), Germany
 * Georges Hugnet (1906–1974), France
 * Marcel Janco (1895–1984), Romania, Israel
 * Elsa von Freytag-Loringhoven (1874–1927), Germany, US
 * Clément Pansaers (1885–1922), Belgium
 * Francis Picabia (1879–1953), France
 * Man Ray (1890–1976), France, US
 * Georges Ribemont-Dessaignes (1884–1974), France
 * Hans Richter, Germany, Switzerland
 * Juliette Roche Gleizes (1884–1980), France
 * Kurt Schwitters (1887–1948), Germany
 * Walter Serner (1889–1942), Austria
 * Philippe Soupault (1897–1990), France
 * Tristan Tzara (1896–1963), Romania, France
 * Beatrice Wood (1893–1998), US

Filmography

 * 1968:, Documentary by Universal Education, Presented By Kartes Video Communications, 56 Minutes
 * 1971:, Une émission produite par Jean José Marchand, réalisée par Philippe Collin et Hubert Knapp, Ce documentaire a été diffusé pour la première fois sur la RTF le 28.03.1971, 267 min.
 * 2016: Das Prinzip Dada, Documentary by, Schweizer Radio und Fernsehen (), 52 Minutes
 * 2016, Bruno Art Group in collaboration with Cabaret Voltaire & Art Stage Singapore 2016, 27 minutes

title: Dada