Fragments of existence withdrawn from Time: these then were perhaps what the being three times, four times brought back to life within me had just now tasted, but the contemplation, though it was of eternity, had been fugitive. And yet I was vaguely aware that the pleasure which this contemplation had, at rare intervals, given me in my life, was the only genuine and fruitful pleasure that I had known. The unreality of the others is indicated clearly enough—is it not?—either by their inability to satisfy us, as is the case with social pleasures, the only consequence of which is likely to be the discomfort provoked by the ingestion of unwholesome food, or with friendship, which is a simulacrum, since, for whatever moral reasons he may do it, the artist who gives up an hour of work for an hour of conversation with a friend knows that he is sacrificing a reality for something that does not exist (our friends being friends only in the light of an agreeable folly which travels with us through life and to which we readily accommodate ourselves, but which at the bottom of our hearts we know to be no more reasonable than the delusion of the man who talks to the furniture because he believes that it is alive), or else by the sadness which follows their satisfaction, a sadness which I had felt, for instance, on the day when I had been introduced to Albertine, at having taken pains (not even in fact very great pains) in order to achieve something—getting to know this girl—which seemed to me trivial simply because I had achieved it. And even a more profound pleasure, like the pleasure which I might have hoped to feel when I was in love with Albertine, was in fact only experienced inversely, through the anguish which I felt when she was not there, for when I was sure that she would soon be with me, as on the day when she had returned from the Trocadéro, I had seemed to experience no more than a vague dissatisfaction, whereas my exaltation and my joy grew steadily greater as I probed more and more deeply into the noise of the spoon on the plate or the taste of the tea which had brought into my bedroom in Paris the bedroom of my aunt Léonie and in its train all Combray and the two ways of our walks.
To this contemplation of the essence of things I had decided therefore that in future I must attach myself, so as somehow to immobilise it. But how, by what means, was I to do this? Naturally, at the moment when the stiffness of the napkin had restored Balbec to me and for an instant caressed my imagination not only with the sight of the sea as it had been that morning but with the smell of my room, the speed of the wind, the sensation of looking forward to lunch, of wondering which of the different walks I should take (all this being attached to the feel of the linen like those thousand wings of the angels which revolve a thousand times in a minute), or at the moment when the unevenness of the two paving-stones had extended in every direction and dimension the desiccated and insubstantial images which I normally had of Venice and St Mark’s and of all the sensations which I had felt there, reuniting the piazza to the cathedral, the landing-stage to the piazza, the canal to the landing-stage, and to all that the eyes see the world of desires which is seen only by the mind—naturally at those moments I had been tempted, if not, because of the time of the year, to go and walk once more through the watery streets of Venice which for me were above all associated with the spring, at least to return to Balbec. But this thought did not for an instant detain me. I knew for one thing that countries were not such as their names painted them to my imagination, so that now it was scarcely ever except in my dreams, while I was asleep, that a place could lie spread before me wrought in that pure matter which is entirely distinct from the matter of the common things that we see and touch but of which, when I had imagined these common things without ever having seen them, they too had seemed to me to be composed: and I knew also that the same was true of that other species of image which is formed by the memory, so that not only had I failed to discover the beauty of Balbec as I had imagined it when I had gone there for the first time, I had failed also when I went back the second time to rediscover the remembered beauty which that first visit had left me. Experience had taught me only too well the impossibility of attaining in the real world to what lay deep within myself; I knew that Lost Time was not to be found again on the piazza of St Mark’s any more than I had found it again on my second visit to Balbec or on my return to Tansonville to see Gilberte, and that travel, which merely dangled once more before me the illusion that these vanished impressions existed outside myself, could not be the means which I sought. And I did not want to let myself be sidetracked once more, for the task before me was to discover at long last whether or no it was possible to attain to what—disappointed as I had always been by the actuality of places and people—I had, although once the septet of Vinteuil had seemed to point to the contrary conclusion, come to think of as unrealisable. I did not intend, then, to make yet another experiment in a direction which I had long known could lead nowhere. Impressions such as those to which I wished to give permanence could not but vanish at the touch of a direct enjoyment which had been powerless to engender them. The only way to savour them more fully was to try to get to know them more completely in the medium in which they existed, that is to say within myself, to try to make them translucid even to their very depths. I had not known pleasure at Balbec any more than I had known pleasure when I lived with Albertine, for the pleasure of living with her had been perceptible to me only in retrospect. When I recapitulated the disappointments of my life as a lived life, disappointments which made me believe that its reality must reside elsewhere than in action, what I was doing was not merely to link different disappointments together in a purely fortuitous manner and in following the circumstances of my personal existence. I saw clearly that the disappointment of travel and the disappointment of love were not different disappointments at all but the varied aspects which are assumed, according to the particular circumstances which bring it into play, by our inherent powerlessness to realise ourselves in material enjoyment or in effective action. And thinking again of the extra-temporal joy which I had been made to feel by the sound of the spoon or the taste of the madeleine, I said to myself: “Was this perhaps that happiness which the little phrase of the sonata promised to Swann and which he, because he was unable to find it in artistic creation, mistakenly assimilated to the pleasures of love, was this the happiness of which long ago I was given a presentiment—as something more supraterrestrial even than the mood evoked by the little phrase of the sonata—by the call, the mysterious, rubescent call of that septet which Swann was never privileged to hear, having died like so many others before the truth that was made for him had been revealed? A truth that in any case he could not have used, for though the phrase perhaps symbolised a call, it was incapable of creating new powers and making Swann the writer that he was not.”
And then, after I had dwelt for some little time upon these resurrections of the memory, the thought came to me that in another fashion certain obscure impressions, already even at Combray on the Guermantes way, had solicited my attention in a fashion somewhat similar to these reminiscences, except that they concealed within them not a sensation dating from an earlier time, but a new truth, a precious image which I had sought to uncover by efforts of the same kind as those that we make to recall something that we have forgotten, as if our finest ideas were like tunes which, as it were, come back to us although we have never heard them before and which we have to make an effort to hear and to transcribe. I remembered—with pleasure because it showed me that already in those days I had been the same and that this type of experience sprang from a fundamental trait in my character, but with sadness also when I thought that since that time I had never progressed—that already at Combray I used to fix before my mind for its attention some image which had compelled me to look at it, a cloud, a triangle, a church spire, a flower, a stone, because I had the feeling that perhaps beneath these signs there lay something of a quite different kind which I must try to discover, some thought which they translated after the fashion of those hieroglyphic characters which at first one might suppose to represent only material objects. No doubt the process of
decipherment was difficult, but only by accomplishing it could one arrive at whatever truth there was to read. For the truths which the intellect apprehends directly in the world of full and unimpeded light have something less profound, less necessary than those which life communicates to us against our will in an impression which is material because it enters us through the senses but yet has a spiritual meaning which it is possible for us to extract. In fact, both in the one case and in the other, whether I was concerned with impressions like the one which I had received from the sight of the steeples of Martinville or with reminiscences like that of the unevenness of the two steps or the taste of the madeleine, the task was to interpret the given sensations as signs of so many laws and ideas, by trying to think—that is to say, to draw forth from the shadow—what I had merely felt, by trying to convert it into its spiritual equivalent. And this method, which seemed to me the sole method, what was it but the creation of a work of art? Already the consequences came flooding into my mind: first, whether I considered reminiscences of the kind evoked by the noise of the spoon or the taste of the madeleine, or those truths written with the aid of shapes for whose meaning I searched in my brain, where—church steeples or wild grass growing in a wall—they composed a magical scrawl, complex and elaborate, their essential character was that I was not free to choose them, that such as they were they were given to me. And I realised that this must be the mark of their authenticity. I had not gone in search of the two uneven paving-stones of the courtyard upon which I had stumbled. But it was precisely the fortuitous and inevitable fashion in which this and the other sensations had been encountered that proved the trueness of the past which they brought back to life, of the images which they released, since we feel, with these sensations, the effort that they make to climb back towards the light, feel in ourselves the joy of rediscovering what is real. And here too was the proof of the trueness of the whole picture formed out of those contemporaneous impressions which the first sensation brings back in its train, with those unerring proportions of light and shade, emphasis and omission, memory and forgetfulness to which conscious recollection and conscious observation will never know how to attain.
As for the inner book of unknown symbols (symbols carved in relief they might have been, which my attention, as it explored my unconscious, groped for and stumbled against and followed the contours of, like a diver exploring the ocean-bed), if I tried to read them no one could help me with any rules, for to read them was an act of creation in which no one can do our work for us or even collaborate with us. How many for this reason turn aside from writing! What tasks do men not take upon themselves in order to evade this task! Every public event, be it the Dreyfus case, be it the war, furnishes the writer with a fresh excuse for not attempting to decipher this book: he wants to ensure the triumph of justice, he wants to restore the moral unity of the nation, he has no time to think of literature. But these are mere excuses, the truth being that he has not or no longer has genius, that is to say instinct. For instinct dictates our duty and the intellect supplies us with pretexts for evading it. But excuses have no place in art and intentions count for nothing: at every moment the artist has to listen to his instinct, and it is this that makes art the most real of all things, the most austere school of life, the true last judgment. This book, more laborious to decipher than any other, is also the only one which has been dictated to us by reality, the only one of which the “impression” has been printed in us by reality itself. When an idea—an idea of any kind—is left in us by life, its material pattern, the outline of the impression that it made upon us, remains behind as the token of its necessary truth. The ideas formed by the pure intelligence have no more than a logical, a possible truth, they are arbitrarily chosen. The book whose hieroglyphs are patterns not traced by us is the only book that really belongs to us. Not that the ideas which we form for ourselves cannot be correct in logic; that they may well be, but we cannot know whether they are true. Only the impression, however trivial its material may seem to be, however faint its traces, is a criterion of truth and deserves for that reason to be apprehended by the mind, for the mind, if it succeeds in extracting this truth, can by the impression and by nothing else be brought to a state of greater perfection and given a pure joy. The impression is for the writer what experiment is for the scientist, with the difference that in the scientist the work of the intelligence precedes the experiment and in the writer it comes after the impression. What we have not had to decipher, to elucidate by our own efforts, what was clear before we looked at it, is not ours. From ourselves comes only that which we drag forth from the obscurity which lies within us, that which to others is unknown.
(A level ray of the setting sun recalls to me instantaneously an episode in my early childhood to which I had never since that time given a thought: my aunt Léonie had a fever which Doctor Percepied feared might be typhoid and for a week I was made to sleep in Eulalie’s little room looking out on the Place de l’Eglise, which had nothing but rush mats on the floor and over the window a muslin curtain that was always buzzing with a sunshine to which I was not accustomed. And seeing how the recollection of this little old-fashioned servant’s bedroom suddenly added to my past life a long stretch of time so different from the rest and so delicious, I thought by contrast of the nullity of the impressions which had been contributed to it by the most sumptuous entertainments in the most princely mansions. The only thing at all sad about this room of Eulalie’s was that at night, because the viaduct was so near, one heard the hooting of the trains. But as I knew that these were bellowings produced by machines under human control, they did not terrify me as, in a prehistoric age, I might have been terrified by the ululations of a neighbouring mammoth taking a free and unco-ordinated stroll.)