LITMIR.BIZ

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features were the very same as those which adorned the faces of certain good and pious and slightly withered ladies of Combray whom I used to see at mass, many of whom had long been enrolled in the reserve forces of Injustice. But in later years I understood that the arresting strangeness, the special beauty of these frescoes lay in the great part played in each of them by its symbols, while the fact that these were depicted, not as symbols (for the thought symbolised was nowhere expressed), but as real things, actually felt or materially handled, added something more precise and more literal to their meaning, something more concrete and more striking to the lesson they imparted. And even in the case of the poor kitchen-maid, was not our attention incessantly drawn to her belly by the load which filled it; and in the same way, again, are not the thoughts of men and women in the agony of death often turned towards the practical, painful, obscure, internal, intestinal aspect, towards that ‘seamy side’ of death which is, as it happens, the side that death actually presents to them and forces them to feel, a side which far more closely resembles a crushing burden, a difficulty in breathing, a destroying thirst, than the abstract idea to which we are accustomed to give the name of Death?

      There must have been a strong element of reality in those Virtues and Vices of Padua, since they appeared to me to be as much alive as the pregnant servant-girl, while she herself appeared scarcely less allegorical than they. And, quite possibly, this lack (or seeming lack) of participation by a person’s soul in the significant marks of its own special virtue has, apart from its aesthetic meaning, a reality which, if not strictly psychological, may at least be called physiognomical. Later on, when, in the course of my life, I have had occasion to meet with, in convents for instance, literally saintly examples of practical charity, they have generally had the brisk, decided, undisturbed, and slightly brutal air of a busy surgeon, the face in which one can discern no commiseration, no tenderness at the sight of suffering humanity, and no fear of hurting it, the face devoid of gentleness or sympathy, the sublime face of true goodness.

      Then while the kitchen-maid—who, all unawares, made the superior qualities of Françoise shine with added lustre, just as Error, by force of contrast, enhances the triumph of Truth—took in coffee which (according to Mamma) was nothing more than hot water, and then carried up to our rooms hot water which was barely tepid, I would be lying stretched out on my bed, a book in my hand, in my room which trembled with the effort to defend its frail, transparent coolness against the afternoon sun, behind its almost closed shutters through which, however, a reflection of the sunlight had contrived to slip in on its golden wings, remaining motionless, between glass and woodwork, in a corner, like a butterfly poised upon a flower. It was hardly light enough for me to read, and my feeling of the day’s brightness and splendour was derived solely from the blows struck down below, in the Rue de la Curé, by Camus (whom Françoise had assured that my aunt was not ‘resting’ and that he might therefore make a noise), upon some old packing-cases from which nothing would really be sent flying but the dust, though the din of them, in the resonant atmosphere that accompanies hot weather, seemed to scatter broadcast a rain of blood-red stars; and from the flies who performed for my benefit, in their small concert, as it might be the chamber music of summer; evoking heat and light quite differently from an air of human music which, if you happen to have heard it during a fine summer, will always bring that summer back to your mind, the flies’ music is bound to the season by a closer, a more vital tie—born of sunny days, and not to be reborn but with them, containing something of their essential nature, it not merely calls up their image in our memory, but gives us a guarantee that they do really exist, that they are close around us, immediately accessible.

      This dim freshness of my room was to the broad daylight of the street what the shadow is to the sunbeam, that is to say, equally luminous, and presented to my imagination the entire panorama of summer, which my senses, if I had been out walking, could have tasted and enjoyed in fragments only; and so was quite in harmony with my state of repose, which (thanks to the adventures related in my books, which had just excited it) bore, like a hand reposing motionless in a stream of running water, the shock and animation of a torrent of activity and life.

      But my grandmother, even if the weather, after growing too hot, had broken, and a storm, or just a shower, had burst over us, would come up and beg me to go outside. And as I did not wish to leave off my book, I would go on with it in the garden, under the chestnut-tree, in a little sentry-box of canvas and matting, in the farthest recesses of which I used to sit and feel that I was hidden from the eyes of anyone who might be coming to call upon the family.

      And then my thoughts, did not they form a similar sort of hiding-hole, in the depths of which I felt that I could bury myself and remain invisible even when I was looking at what went on outside? When I saw any external object, my consciousness that I was seeing it would remain between me and it, enclosing it in a slender, incorporeal outline which prevented me from ever coming directly in contact with the material form; for it would volatilise itself in some way before I could touch it, just as an incandescent body which is moved towards something wet never actually touches moisture, since it is always preceded, itself, by a zone of evaporation. Upon the sort of screen, patterned with different states and impressions, which my consciousness would quietly unfold while I was reading, and which ranged from the most deeply hidden aspirations of my heart to the wholly external view of the horizon spread out before my eyes at the foot of the garden, what was from the first the most permanent and the most intimate part of me, the lever whose incessant movements controlled all the rest, was my belief in the philosophic richness and beauty of the book I was reading, and my desire to appropriate these to myself, whatever the book might be. For even if I had purchased it at Combray, having seen it outside Borange’s, whose grocery lay too far from our house for Françoise to be able to deal there, as she did with Camus, but who enjoyed better custom as a stationer and bookseller; even if I had seen it, tied with string to keep it in its place in the mosaic of monthly parts and pamphlets which adorned either side of his doorway, a doorway more mysterious, more teeming with suggestion than that of a cathedral, I should have noticed and bought it there simply because I had recognised it as a book which had been well spoken of, in my hearing, by the school-master or the school-friend who, at that particular time, seemed to me to be entrusted with the secret of Truth and Beauty, things half-felt by me, half-incomprehensible, the full understanding of which was the vague but permanent object of my thoughts.

      Next to this central belief, which, while I was reading, would be constantly a motion from my inner self to the outer world, towards the discovery of Truth, came the emotions aroused in me by the action in which I would be taking part, for these afternoons were crammed with more dramatic and sensational events than occur, often, in a whole lifetime. These were the events which took place in the book I was reading. It is true that the people concerned in them were not what Françoise would have called ‘real people.’ But none of the feelings which the joys or misfortunes of a ‘real’ person awaken in us can be awakened except through a mental picture of those joys or misfortunes; and the ingenuity of the first novelist lay in his understanding that, as the picture was the one essential element in the complicated structure of our emotions, so that simplification of it which consisted in the suppression, pure and simple, of ‘real’ people would be a decided improvement. A ‘real’ person, profoundly as we may sympathise with him, is in a great measure perceptible only through our senses, that is to say, he remains opaque, offers a dead weight which our sensibilities have not the strength to lift. If some misfortune comes to him, it is only in one small section of the complete idea we have of him that we are capable of feeling any emotion; indeed it is only in one small section of the complete idea he has of himself that he is capable of feeling any emotion either. The novelist’s happy discovery was to think of substituting for those opaque sections, impenetrable by the human spirit, their equivalent in immaterial sections, things, that is, which the spirit can assimilate to itself. After which it matters not that the actions, the feelings of this new order of creatures appear to us in the guise of truth, since we have made them our own, since it is in ourselves that they are happening, that they are holding in thrall, while we turn over, feverishly, the pages of the book, our quickened breath and staring eyes. And once the novelist has brought us to that state, in which, as in all purely mental states, every emotion is multiplied ten-fold, into which his book comes to disturb us as might a dream, but a dream more lucid, and of a more lasting impression than those which come to us in sleep; why, then, for the space of an

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