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Heise, 369. (N. from the A.)



Earlier versions of this paper were presented at the UC Santa Barbara «Margins of the Human» conference, and at «Cultural Contexts / Other Worlds», a meeting of the Bay Area Early Modern Group at Stanford University. I am grateful for the many helpful comments received. (N. from the A.)



For a discussion of the Italian models for Cervantes' work, particularly Caporali's Viaggi di Parnaso and Avvisi del Parnaso, see Benedetto Croce, «Due illustrazioni al «Viaje del parnaso» del Cervantes», Homenaje a Menéndez y Pelayo (Madrid, 1989), 161-179, and Ellen D. Lokos, The Solitary Journey: Cervantes's Voyage to Parnassus (New York: Peter Lang, 1991), 7-30 (N. from the A.)



«Cervantes' Journey to Parnassus», MLN 85 (1970), 245. (N. from the A.)



«La dimensión autobiográfica del Viaje del Parnaso». Cervantes 1:1-2 (Fall 1981), 37. (N. from the A.)



For the most cogent recent discussion of the interaction between canonization and class interests, see John Guillory, Cultural Capital: The Problem of Literary Canon Formation (Chicago: University of Chicago Press, 1993). As Guillory notes, current debates on the canon have failed to consider the effect of the author's social class on the process, 11-13. (N. from the A.)



Viaje del Parnaso, ed. Miguel Herrero García (Madrid: Consejo Superior de Investigaciones Científicas, 1983), 688. (N. from the A.)



Viaje del Parnaso, ed. Francisco Rodríguez Marín (Madrid: C. Bermejo, 1935), 294. (N. from the A.)



All quotes come from Viaje del Parnaso, ed. Miguel Herrero García. (N. from the A.)



José Antonio Maravall attributes Don Quijote's dedication to the concept of hacerse as an outgrowth of both the humanist exploration of the individual and Tridentine insistence upon free will (Utopía y contrautopía en el Quijote [Santiago de Compostela: Editorial Pico Sacro, 1976], 83-106). (N. from the A.)