Within A Budding Grove Quotes

I wished to see storms only on those coasts where they raged with most violence...

No doubt very few people understand the purely subjective nature of the phenomenon that we call love, or how it creates, so to speak, a supplementary person, distinct from the person whom the world knows by the same name, a person most of whose constituent elements are derived from ourselves.

Our desires cut across one another, and in this confused existence it is rare for happiness to coincide with the desire that clamoured for it.

Nine tenths of the ills from which intelligent people suffer spring from their intellect.

We are all of us obliged, if we are to make reality endurable, to nurse a few little follies in ourselves.

The bonds that unite us to another human being are sanctified when he or she adopts the same point of view as ourselves in judging one of our imperfections.

There is no man...however wise, who has not at some period in his youth said things, or lived a life, the memory of which is so unpleasant to him that he would gladly expunge it. And yet he ought not entirely to regret it, because he cannot be certain that he has indeed become a wise man...

She's got feet like boats, whiskers like an American, and her undies are filthy.

One becomes moral as soon as one is unhappy.

Our desires interweave with one another; and in the confusion of existence, it is seldom that a joy is promptly paired with the desire that longed for it.

Perhaps the immobility of the things that surround us is forced upon them by our conviction that they are themselves, and not anything else, and by the immobility of our conceptions of them.

I was left alone there in the company of the orchids, roses and violets, which, like people waiting beside you who do not know you, preserved a silence which their individuality as living things made all the more striking, and warmed themselves in the heat of a glowing coal fire...

...a writer's works, like the water in an artesian well, mount to a height which is in proportion to the depth to which suffering has penetrated his soul.

Most of our faculties lie dormant because they can rely upon Habit, which knows what there is to be done and has no need of their services.

But when one believes in the reality of things, making them visible by artificial means is not quite the same as feeling that they are close at hand.

Every person is destroyed when we cease to see him; after which his next appearance is a new creation, different from that which immediately preceded it, if not from them all.

The soldier is convinced that a certain indefinitely extendable time period is accorded him before he is killed, the burglar before he is caught, men in general, before they must die. That is the amulet which preserves individuals — and sometimes populations — not from danger, but from the fear of danger, in reality from the belief in danger, which in some cases allows them to brave it without being brave. Such a confidence, just as unfounded, supports the lover who counts on a reconciliation, a letter.

But genius, and even great talent, springs less from seeds of intellect and social refinement superior to those of other people than from the faculty of transforming and transposing them. To heat a liquid with an electric lamp requires not the strongest lamp possible, but one of which the current can cease to illuminate, can be diverted so as to give heat instead of light. To mount the skies it is not necessary to have the most powerful of motors, one must have a motor which, instead of continuing to run along the earth's surface, intersecting with a vertical line the horizontal line which it began by following, is capable of converting its speed into lifting power. Similarly, the men who produce works of genius are not those who live in the most delicate atmosphere, whose conversation is the most brilliant or their culture the most extensive, but those who have had the power, ceasing suddenly to live only for themselves, to transform their personality into a sort of mirror, in such a way that their life, however mediocre it may be socially and even, in a sense, intellectually, is reflected by it, genius consisting in reflecting power and not int he intrinsic quality of the scene reflected.

For a long time I used to go to bed early.

The most exclusive love for a person is always a love for something else.

I was not unhappy, except one day at a time.

It is our noticing them that puts things in a room, our growing used to them that takes them away again and clears a space for us.

When we are in love, our love is too big a thing for us to be able altogether to contain it within ourselves. It radiates towards the loved one, finds there a surface which arrests it, forcing it to return to its starting-point, and it is this repercussion of our own feeling which we call the other's feelings and which charms us more then than on its outward journey because we do not recognise it as having originated in ourselves.

It was she whom I loved and whom I could not therefore see without that anxiety, without that desire for something more, which destroys in us, in the presence of the person we love, the sensation of loving.

Sunrise is a necessary concomitant of long railway journeys, like hard-boiled eggs, illustrated papers, packs of cards, rivers upon which boats strain but make no progress.

We are, when we love, in an abnormal state, capable of giving at once to the most apparently simple accident, an accident which may at any moment occur, a seriousness which in itself it would not entail. What makes us so happy is the presence in our hearts of an unstable element which we contrive perpetually to maintain and of which we cease almost to be aware so long as it is not displaced. In reality, there is in love a permanent strain of suffering which happiness neutralises, make potential only, postpones, but which may at any moment become, what it would long since have been had we not obtained what we wanted, excruciating.

There can be no peace of mind in love, since what one has obtained is never anything but a new starting point for further desires. in a chapter called Desire and Despair

She's on the stairs, ma'am, getting her breath,' said the young servant, who had not been long up from the country, where my mother had the excellent habit of getting all her servants. Often she had seen them born. That's the only way to get really good ones. And they're the rarest of luxuries.

The features of our face are hardly more than gestures which force of habit has made permanent. Nature, like the destruction of Pompeii, like the metamorphosis of a nymph, has arrested us in an accustomed movement.

Carried away in a sort of dream, he smiled, then he began to hurry back towards the lady; he was walking faster than usual, and his shoulders swayed backwards and forwards, right and left, in the most absurd fashion; altogether he looked, so utterly had he abandoned himself to it, ignoring all other considerations, as though he were the lifeless and wire-pulled puppet of his own happiness.

Nobility is often no more than the inner aspect which our egotistical feelings assume when we have not yet named and classified them.

The laborious process of causation which sooner or later will bring about every possible effect, including, consequently, those which one believed to be least possible, naturally slow at times, is rendered slower still by our desire (which in seeking to accelerate only obstructs it), by our very existence, and comes to fruition only when we have ceased to desire, and sometimes ceased to live.

In reality, there is in love a permanent strain of suffering which happiness neutralises, makes potential only, postpones, but which may at any moment become, what it would long since have been had we not obtained what we wanted, excruciating.

One can feel an attraction towards a particular person. But to release that fount of sorrow, that sense of the irreparable, those agonies which prepare the way for love, there must be -- and this is perhaps, more than a person, the actual object which our passion seeks so anxiously to embrace -- the risk of an impossibility.

In theory one is aware that the earth revolves, but in practice one does not perceive it, the ground upon which one treads seems not to move, and one can live undisturbed. So it is with Time in one’s life.

When we are in love with a woman we simply project on to her a state of our own soul; that consequently the important thing is not the worth of the women but the profundity of the state; and that the emotions which a perfectly ordinary girl arouses in us can enable us to bring to the surface of our consciousness some of the innermost parts of our being, more personal, more remote, more quintessential that any that might might be evoked by the pleasure we derive from the conversation of a great man or even from the admiring contemplation of his work.

As a rule it is with our being reduced to a minimum that we live; most of our faculties lie dormant because they can rely upon Habit, which knows what there is to be done and has no need of their services. But on this morning of travel, the interruption of the routine of my existence, the unfamiliar place and time, had made their presence indispensable.

I knew very well that this hope was chimerical. I was like a pauper who mingles fewer tears with his dry bread if he tells himself that at any moment a stranger will bequeath to him his fortune. We must all, in order to make reality more tolerable, keep alive in us a few little follies.

We imagine always when we speak that it is our own ears, our own mind, that are listening. The truth which one puts into one's words does not carve out a direct path for itself, it is not irresistibly self-evident. A considerable time must elapse before a truth of the same order can take shape in them.

That our words are, as a general rule, filled by the people to whom we address them with a meaning which those people desire from their own substance, a meaning widely different from that which we had put into the same words when we uttered them, is a fact which is perpetually demonstrated in daily life.

What best remind us of a person is precisely what we had forgotten (because it was of no importance, and we therefore left it in full possession of its strength). That is why the better part of our memories exist outside us, in a blatter of rain, in the smell of an unaired room or of the first crackling brushwood fire in a cold grate: wherever, in short, we happen upon what our mind, having no use for it, had rejected, the last treasure that the past has in store, the richest, that which, when all our flow of tears seems to have dried at the source, can make us weep again. Outside us? Within us, rather, but hidden from our eyes in an oblivion more or less prolonged. It is thanks to this oblivion alone that we can from time to time recover the person that we were, place ourselves in relation to things as he was placed, suffer anew because we are no longer ourselves but he, and because he loved what now leaves us indifferent. In the broad daylight of our habitual memory the images of the past turn gradually pale and fade out of sight, nothing remains of them, we shall never recapture it. Or rather we should never recapture it had not a few words been carefully locked away in oblivion, just as an author deposits in the National Library a copy of a book which might otherwise become unobtainable.

Unfortunately the next day was not the vast, extraneous expanse of time which I had feverishly looked forward. When it drew to a close my laziness and my painful struggle to overcome internal obstacles had simply lasted twenty-four hours longer.

We must bear in mind that the character which a man exhibits in the latter half if his life is not always, though it often is, his original character developed or withered, attenuated or enlarged; it is sometimes the exact reverse, like a garment that has been turned.

...what brings men together is not a community of views but a consanguinity of minds.

People wish to learn to swim and at the same time to keep one foot on the ground.

There are few who are worthy to understand what I feel... I seek out those who are of this chosen few, and I avoid the rest.

In the human race, the frequency of the virtues that are identical in us all is not more wonderful than the multiplicity of the defects that are peculiar to each one of us. Undoubtedly, it is not common sense that is “the commonest thing in the world”; it is human kindness.

In the case of the solitary, his seclusion, even when it is absolute and ends only with life itself, has often as its primary cause a disordered love of the crowd, which so far overruled every other feeling that, not being able to win, when he goes out, the admiration of his hall-porter, of the passers-by, of the cabman whom he hails, he prefers not to be seen by them at all, and with that object abandons every activity that would oblige him to go out of doors.

At the start of a new love as its ending, we are not exclusively attached to the object of that love, but rather the desire to love from which it will presently arise (and, later on, the memory it leaves behind) wanders voluptuously through a zone of interchangeable charms -- simply natural charms, it may be, gratification of appetite, enjoyment of one's surroundings -- which are harmonious enough for it not to feel at a loss in the presence of any one of them.

The fault I find with our journalism is that it forces us to take an interest in some fresh triviality or other every day, whereas only three or four books in a lifetime give us anything that is of real importance. Suppose that, every morning, when we tore the wrapper off our paper with fevered hands, a transmutation were to take place, and we were to find inside it—oh! I don't know; shall we say Pascal's Pensées?

But when from a long-distant past nothing subsists, after the people are dead, after the things are broken and scattered, taste and smell alone, more fragile but more enduring, more unsubstantial, more persistent, more faithful, remain poised a long time, like souls, remembering, waiting, hoping, amid the ruins of all the rest; and bear unflinchingly, in the tiny and almost impalpable drop of their essence, the vast structure of recollection. And as soon as

Hard Times Music is silenced, the dark descending slowly Has stripped unending skies of all companions. Weariness grips your limbs and within the locked horizons Dumbly ring the bells of hugely gathering fears. Still, O bird, O sightless bird, Not yet, not yet the time to furl your wings. It's not melodious woodlands but the leaps and falls Of an ocean's drowsy booming, Not a grove bedecked with flowers but a tumult flecked with foam. Where is the shore that stored your buds and leaves? Where the nest and the branch's hold? Still, O bird, my sightless bird, Not yet, not yet the time to furl your wings. Stretching in front of you the night's immensity Hides the western hill where sleeps the distant sun; Still with bated breath the world is counting time and swimming Across the shoreless dark a crescent moon Has thinly just appeared upon the dim horizon. -But O my bird, O sightless bird, Not yet, not yet the time to furl your wings. From upper skies the stars with pointing fingers Intently watch your course and death's impatience Lashes at you from the deeps in swirling waves; And sad entreaties line the farthest shore With hands outstretched and crooning 'Come, O come!' Still, O bird, O sightless bird, Not yet, not yet the time to furl your wings. All that is past: your fears and loves and hopes; All that is lost: your words and lamentation; No longer yours a home nor a bed composed of flowers. For wings are all you have, and the sky's broadening countryard, And the dawn steeped in darkness, lacking all direction. Dear bird, my sightless bird, Not yet, not yet the time to furl your wings!

And then I asked myself whether originality did indeed prove that great writers are gods, ruling each over a kingdom that is his alone, or whether there is not an element of sham in it all, whether the differences between one man’s books and another’s were not the result of their respective labours rather than the expression of a radical and essential difference between diverse personalities.

That is why the better part of our memories exists outside us, in a blatter of rain, in the smell of an unaired room or of the first crackling brushwood fire in a cold grate: wherever, in short, we happen upon what our mind, having no use for it, had rejected, the last treasure that the past has in store, the richest, that which, when all our flow of tears seems to have dried at the source, can make us weep again.

There is no man,” [the painter Elstir] began, “however wise, who has not at some period of his youth said things, or lived in a way the consciousness of which is so unpleasant to him in later life that he would gladly, if he could, expunge it from his memory. And yet he ought not entirely to regret it, because he cannot be certain that he has indeed become a wise man—so far as it is possible for any of us to be wise—unless he has passed through all the fatuous or unwholesome incarnations by which that ultimate stage must be preceded. . . . We are not provided with wisdom, we must discover it for ourselves, after a journey through the wilderness which no one else can take for us, an effort which no one can spare us, for our wisdom is the point of view from which we come at last to regard the world.” Marcel Proust Within a Budding Grove (translated by C. Scott Moncrieff)

It was their haughtiness that preserved them intact from all human sympathy, from arousing the least interest in the strangers seated round about them, among whom M. de Stermaria kept up the glacial, preoccupied, distant, stiff, touchy and ill-intentioned air that we assume in a railway refreshment-room in the midst of fellow-passengers whom we have never seen before and will never see again, and with whom we can conceive of no other relations than to defend from their onslaught our cold chicken and our corner seat in the train.

Had I been less firmly resolved upon settling down definitively to work, I should perhaps have made an effort to begin at once. But since my resolution was explicit, since within twenty-four hours, in the empty frame of the following day where everything was so well-arranged because I myself was not yet in it, my good intention would be realized without difficulty, it was better not to start on an evening when I felt ill-prepared. The following days were not, alas, to prove more propitious. But I was reasonable. It would have been puerile, on the part of one who had waited now for years, not to put up with a postponement of two or three days. Confident that by the day after tomorrow I should have written several pages, I said not a word more to my parents of my decision; I preferred to remain patient and then to bring to a convinced and comforted grandmother a sample of work that was already under way. Unfortunately the next day was not that vast, extraneous expanse of time to which I had feverishly looked forward. When it drew to a close, my laziness and my painful struggle to overcome certain internal obstacles had simply lasted twenty-four hours longer. And at the end of several days, my plans not having matured, I had no longer the same hope that they would be realized at once, and hence no longer the heart to subordinate everything else to their realization: I began once again to keep late hours...

Life is strewn with these miracles for which people who love can always hope.

Let’s hope that when we are dead things will be better arranged.

...but I must say there’s nothing amuses me like a little devilry now and then. Life would be dreadfully monotonous without it.

It is only with the passions of others that we are ever really familiar, and that we come to find out about our own can be no more than what other people have shewn us.

in spite of having witnessed the birth of the telephone they decline to believe in the aeroplane.

In later life we look at things in a more practical way, in full conformity with the rest of society, but adolescence is the only period in which we learn anything.

music being too little exclusive to dismiss absolutely what other people suggest that we should find in it.

they control the outlets of our memory far more than those of our imagination,

the purpose of life now appeared to me as the pursuit not of truth but of loving-kindness, and

All the products of one period resemble one another; the artists who illustrate the poetry of their generation are the same artists who are employed by the big financial houses.

Probably what is wanting, the first time, is not comprehension but memory.

but at this period of history there are tasks more urgent than the manipulation of words in a harmonious manner.

But because I knew this to be impossible in a letter addressed to me, the sight of it unaccompanied by any belief in it gave me no pleasure.

Life is strewn with these miracles for which people who love can always hope. It

time would come when I should have to digest the cakes that I took without noticing them.

for each of us sees clarity only in those ideas which have the same degree of confusion as his own. Besides,

There can be no peace in mind of love, since what one has obtained is never anything but a new starting-point for further desires.

since the beauty of human beings is not like the beauty of things,

Now the memories of love are no exception to the general laws of memory, which in turn are governed by the still more general laws of Habit.

the best way to gain time is to change one’s place of residence. My

a bee drugged with tobacco smoke that had ceased to take any thought for preserving the accumulation of its labours and the hopes of its hive.

misled by her appearance in the body as we are apt to be in this world where we have no direct perception of people’s souls, I threw myself into the arms of my grandmother

in that blinding light of the beach by which social distinctions are altered,

Faced with the thoughts, the actions of a woman whom we love, we are as completely at a loss as the world's first natural philosophers must have been, face to face with the phenomena of nature, before their science had been elaborated and had cast a ray of light over the unknown. Or, worse still, we are like a person in whose mind the law of causality barely exists, a person who would be incapable, therefore, of establishing a connexion between one phenomenon and another and to whose eyes the spectacle of the world would appear as unstable as a dream.

Most of our faculties lie dormant because they can rely upon Habit, which knows what there is to be done and has no need of their services. But on this morning of travel, the interruption of the routine of my existence, the unfamiliar place and time, had made their presence indispensable. My habits...for once were missing, and all my faculties came hurrying to take their place.

There, whenever Mme Swann had anything to say to me which she did not wish the people at the next table or even the waiters who brought our tea to understand, she would say it in English, as though that had been a secret language known to our two selves alone. As it happened everyone in the place knew English—I alone had not yet learned the language, and was obliged to say so to Mme Swann in order that she might cease to make, about the people who were drinking tea or serving us with it, remarks which I guessed to be uncomplimentary without either my understanding or the person referred to missing a single word.

When a mind has a tendency towards day-dreams, it’s a mistake to shield it from them, to ration them. So long as you divert your mind from its day-dreams, it will not know them for what they are; you will be the victim of all sorts of appearances because you will not have grasped their true nature. If a little day-dreaming is dangerous, the cure for it is not to dream less but to dream more, to dream all the time.

And yet one did not find in the speech of Bergotte a certain luminosity which in his books, as in those of some other writers, often modified in the written phrase the appearance of its words. This was doubtless because that light issues from so profound a depth that its rays do not penetrate to our spoken words in the hours in which, thrown open to others by the act of conversation, we are to a certain extent closed against ourselves.

applied to her face, which was blurred in the twilight, the mask of my most impassioned dreams, but read in her eyes as they turned towards me the horror of my own nonentity. Meanwhile, to dissipate, in the course of this

For when it is in the hope of making a priceless discovery that we desire to receive certain impressions from nature or from works of art, we have qualms lest our soul imbibe inferior impressions which might lead us to form a false estimate of the value of Beauty.

..perhaps indeed there exists but a single intelligence of which everyone is a co-tenant, an intelligence towards which each of us from out of his own separate body turns his eyes, as int a theatre where, if everyone has his own separate seat, there is on the other hand but a single stage.

There is no man,’ he began, ‘however wise, who has not at some period of his youth said things, or lived in a way the consciousness of which is so unpleasant to him in later life that he would gladly, if he could, expunge it from his memory. And yet he ought not entirely to regret it, because he cannot be certain that he has indeed become a wise man—so far as it is possible for any of us to be wise—unless he has passed through all the fatuous or unwholesome incarnations by which that ultimate stage must be preceded. I know that there are young fellows, the sons and grand sons of famous men, whose masters have instilled into them nobility of mind and moral refinement in their schooldays. They have, perhaps, when they look back upon their past lives, nothing to retract; they can, if they choose, publish a signed account of everything they have ever said or done; but they are poor creatures, feeble descendants of doctrinaires, and their wisdom is negative and sterile. We are not provided with wisdom, we must discover it for ourselves, after a journey through the wilderness which no one else can take for us, an effort which no one can spare us, for our wisdom is the point of view from which we come at last to regard the world. The lives that you admire, the attitudes that seem noble to you are not the result of training at home, by a father, or by masters at school, they have sprung from beginnings of a very different order, by reaction from the influence of everything evil or commonplace that prevailed round about them. They represent a struggle and a victory. I can see that the picture of what we once were, in early youth, may not be recognisable and cannot, certainly, be pleasing to contemplate in later life. But we must not deny the truth of it, for it is evidence that we have really lived, that it is in accordance with the laws of life and of the mind that we have, from the common elements of life, of the life of studios, of artistic groups—assuming that one is a painter—extracted something that goes beyond them.

And ever since the day before, Françoise, rejoicing in the opportunity to devote herself to that art of cooking at which she was so gifted, stimulated, moreover, by the prospect of a new guest, and knowing that she would have to compose, by methods known to her alone, a dish of boeuf à la gelée, had been living in the effervescence of creation; since she attached the utmost importance to the intrinsic quality of the materials which were to enter into the fabric of her work, she had gone herself to the Halles to procure the best cuts of rump-steak, shin of beef, calves’-feet, just as Michelangelo spent eight months in the mountains of Carrara choosing the most perfect blocks of marble for the monument of Julius II.

But the characteristic feature of the ridiculous age I was going through—awkward indeed but by no means infertile—is that we do not consult our intelligence and that the most trivial attributes of other people seem to us to form an inseparable part of their personality. In a world thronged with monsters and with gods, we know little peace of mind.There is hardly a single action we perform in that phase which we would not give anything, in later life, to be able to annul. Whereas what we ought to regret is that we no longer possess the spontaneity which made us perform them. In later life we look at things in a more practical way, in full conformity with the rest of society, but adolescence is the only period in which we learn anything.

The words that passed between the girls of the little band and myself were not of any interest; they were, moreover, but few, broken by long spells of silence on my part. All of which did not prevent me from finding, in listening to them when the spoke to me, as much pleasure as in gazing at them, in discovering in the voice of each one of them a brightly colored picture. It was with ecstasy that I caught their pipings.

The words that passed between the girls of the little band and myself were not of any interest; they were, moreover, but few, broken by long spells of silence on my part. All of which did not prevent me from finding, in listening to them when they spoke to me, as much pleasure as in gazing at them, in discovering in the voice of each one of them a brightly colored picture. It was with ecstasy that I caught their pipings.

Although it is rightly said that there can be no progress, no discovery in art, but only in the sciences, and that each artist starting afresh on an individual effort cannot be either helped or hindered therein by the efforts of any other, it must none the less be acknowledged that, in so far as art brings to light certain laws, once an industry has popularized them, the art that was first in the field loses retrospectively a little of its originality.

In a world thronged with monsters and with gods, we know little peace of mind. There is hardly a single action we perform in that phase which we would not give anything, in later life, to be able to annul. Whereas what we ought to regret is that we no longer possess the spontaneity which made us perform them. In later life we look at things in a more practical way, in full conformity with the rest of society, but adolescence is the only period in which we learn anything.

It has kept in my memory, that composite, heterogeneous room, a cohesion, a unity, an individual charm that are not to be found even in the most complete, the least spoiled of the collections that the past has bequeathed to us, or the most modern, alive and stamped with the imprint of a living personality; for we alone, by our belief that they have an existence of their own, can give to certain things we see a soul which they afterwards keep and which they develop in our minds.

Similarly, the men who produce works of genius are not those who live in the most delicate atmosphere, whose conversation is the most brilliant or their culture the most extensive, but those who have had the power, ceasing suddenly to live only for themselves, to transform their personality into a sort of mirror, in such a way that their life, however mediocre it may be socially and even, in a sense, intellectually, is reflected by it, genius consisting in reflecting power and not in the intrinsic quality of the scene reflected.

And yet one did not find in the speech of Bergotte a certain luminosity which in his books, as in those of some other writers, often modified in the written phrase the appearance of its words. This was doubtless because that light issues from so profound a depth that its rays do not penetrate to our spoken words in the hours in which, thrown open to others by the act of conversation, we are to a certain extent closed against ourselves. In this respect, there were more intonations, there was more accent in his books than in his talk; an accent independent of the beauty of style, which the author himself has possibly not perceived, for it is not separable from his most intimate personality. It was this accent which, at the moments when, in his books, Bergotte was entirely natural, gave a rhythm to the words — often at such times quite insignificant — that he wrote. This accent is not marked on the printed page, there is nothing there to indicate it, and yet it comes of its own accord to his phrases, one cannot pronounce them in any other way, it is what was most ephemeral and at the same time most profound in the writer, and it is what will bear witness to his true nature, what will say whether, despite all the austerity that he has expressed he was gentle, despite all his sensuality sentimental.

[O]ften one listens and hears nothing, if it is a piece of music at all complicated to which one is listening for the first time. And yet when, later on, this sonata had been played over to me two or three times I found that I knew it quite well. And so it is not wrong to speak of hearing a thing for the first time. If one had indeed, as one supposes, received no impression from the first hearing, the second, the third would be equally ‘first hearings’ and there would be no reason why one should understand it any better after the tenth. Probably what is wanting, the first time, is not comprehension but memory. For our memory, compared to the complexity of the impressions which it has to face while we are listening, is infinitesimal, as brief as the memory of a man who in his sleep thinks of a thousand things and at once forgets them, or as that of a man in his second childhood who cannot recall, a minute afterwards, what one has just been saying to him. Of these multiple impressions our memory is not capable of furnishing us with an immediate picture. But that picture gradually takes shape, and, with regard to works which we have heard more than once, we are like the schoolboy who has read several times over before going to sleep a lesson which he supposed himself not to know, and finds that he can repeat it by heart next morning. It was only that I had not, until then, heard a note of the sonata, whereas Swann and his wife could make out a distinct phrase that was as far beyond the range of my perception as a name which one endeavours to recall and in place of which one discovers only a void, a void from which, an hour later, when one is not thinking about them, will spring of their own accord, in one continuous flight, the syllables that one has solicited in vain. And not only does one not seize at once and retain an impression of works that are really great, but even in the content of any such work...it is the least valuable parts that one at first perceives.

To mount the skies it is not necessary to have the most powerful of motors, one must have a motor which, instead of continuing to run along the earth's surface, intersecting with a vertical line the horizontal which it began by following, is capable of converting its speed into lifting power. Similarly, the men who produce works of genius are not those who live in the most delicate atmosphere, whose conversation is the most brilliant or their culture the most extensive, but those who have had the power, ceasing suddenly to live only for themselves, to transform their personality into a sort of mirror, in such a way that their life, however mediocre it may be socially and even, in a sense, intellectually, is reflected by it, genius consisting in reflecting power and not the intrinsic quality of the scene reflected.