The Modern Library In Search of Lost Time, Complete and Unabridged : 6-Book Bundle (446 page)

But my train of thought led me yet further. If reality were indeed a sort of waste product of experience, more or less identical for each one of us, since when we speak of bad weather, a war, a taxi rank, a brightly lit restaurant, a garden full of flowers, everybody knows what we mean, if reality were no more than this, no doubt a sort of cinematograph film of these things would be sufficient and the “style,” the “literature” that departed from the simple data that they provide would be superfluous and artificial. But was it true that reality was no more than this? If I tried to understand what actually happens at the moment when a thing makes some particular impression upon one—on the day, for instance, when as I crossed the bridge over the Vivonne the shadow of a cloud upon
the water had made me cry: “Gosh!” and jump for joy; or the occasion when, hearing a phrase of Bergotte’s, all that I had disengaged from my impression was the not specially relevant remark: “How splendid!”; or the words I had once heard Bloch use in exasperation at some piece of bad behaviour, words quite inappropriate to a very commonplace incident: “I must say that that sort of conduct seems to me absolutely fffantastic!”; or that evening when, flattered at the politeness which the Guermantes had shown to me as their guest and also a little intoxicated by the wines which I had drunk in their house, I could not help saying to myself half aloud as I came away alone: “They really are delightful people and I should be happy to see them every day of my life”—I realised that the words in each case were a long way removed from the impressions that I or Bloch had in fact received. So that the essential, the only true book, though in the ordinary sense of the word it does not have to be “invented” by a great writer—for it exists already in each one of us—has to be translated by him. The function and the task of a writer are those of a translator.

And if in some cases—where we are dealing, for instance, with the inaccurate language of our own vanity—the rectification of an oblique interior discourse (which deviates gradually more and more widely from the first and central impression) until it merges with the straight line which the impression ought to have produced is a laborious undertaking which our idleness would prefer to shirk, there are other circumstances—for example, where love is involved—in which this same process is actually painful. Here all our feigned indifferences, all our indignation at the lies of whoever it is whom we love (lies which
are so natural and so like those that we perpetrate ourselves), in a word all that we have not ceased, whenever we are unhappy or betrayed, not only to say to the loved one but, while we are waiting for a meeting with her, to repeat endlessly to ourselves, sometimes aloud in the silence of our room, which we disturb with remarks like: “No, really, this sort of behaviour is intolerable,” and: “I have consented to see you once more, for the last time, and I don’t deny that it hurts me,” all this can only be brought back into conformity with the felt truth from which it has so widely diverged by the abolition of all that we have set most store by, all that in our solitude, in our feverish projects of letters and schemes, has been the substance of our passionate dialogue with ourselves.

Even where the joys of art are concerned, although we seek and value them for the sake of the impression that they give us, we contrive as quickly as possible to set aside, as being inexpressible, precisely that element in them which is the impression that we sought, and we concentrate instead upon that other ingredient in aesthetic emotion which allows us to savour its pleasure without penetrating its essence and lets us suppose that we are sharing it with other art-lovers, with whom we find it possible to converse just because, the personal root of our own impression having been suppressed, we are discussing with them a thing which is the same for them and for us. Even in those moments when we are the most disinterested spectators of nature, or of society or of love or of art itself, since every impression is double and the one half which is sheathed in the object is prolonged in ourselves by another half which we alone can know, we speedily find means to neglect this second half, which is the one
on which we ought to concentrate, and to pay attention only to the first half which, as it is external and therefore cannot be intimately explored, will occasion us no fatigue. To try to perceive the little furrow which the sight of a hawthorn bush or of a church has traced in us is a task that we find too difficult. But we play a symphony over and over again, we go back repeatedly to see a church until—in that flight to get away from our own life (which we have not the courage to look at) which goes by the name of erudition—we know them, the symphony and the church, as well as and in the same fashion as the most knowledgeable connoisseur of music or archaeology. And how many art-lovers stop there, without extracting anything from their impression, so that they grow old useless and unsatisfied, like celibates of Art! They suffer, but their sufferings, like the sufferings of virgins and of lazy people, are of a kind that fecundity or work would cure. They get more excited about works of art than real artists, because for them their excitement is not the object of a laborious and inward-directed study but a force which bursts outwards, which heats their conversations and empurples their cheeks; at concerts they will shout “Bravo, bravo” till they are hoarse at the end of a work they admire and imagine as they do so that they are discharging a duty. But demonstrations of this kind do not oblige them to clarify the nature of their admiration and of this they remain in ignorance. Meanwhile, like a stream which can find no useful channel, their love of art flows over into even their calmest conversations, so that they make wild gestures and grimace and toss their heads whenever they mention the subject. “I was at a concert the other day. They played the first piece and I must say it left me cold.
Then they started on the quartet. By Jove, what a difference!” (At this moment the face of the music-lover expresses a sudden anxiety, as if he were thinking: “Don’t I see sparks? And I smell burning! Something’s on fire.”) “It’s the most exasperating thing I’ve ever heard, damn it! It’s not exactly a good composition, but it’s stunning, it’s something quite out of the ordinary.” And yet, ludicrous though they may be, such people are not altogether to be despised. They are the first attempts of nature in her struggle to create the artist, experiments as misshapen, as unviable as those first animals that came before the species of today and were so constituted that they could not survive for long. And, with their sterile velleities, the art-lovers are as touching to contemplate as those early machines which tried to leave the ground and could not, but which yet held within them, if not the secret, the still to be discovered means, at least the desire of flight. “You know, old boy,” goes on the music-lover, as he takes you by the elbow, “this is the eighth time I’ve heard it, and I promise you it won’t be the last.” And indeed, since they fail to assimilate what is truly nourishing in art, they need artistic pleasures all the time, they are victims of a morbid hunger which is never satisfied. So they go to concert after concert to applaud the same work and think that they have a duty to put in an appearance whenever it is performed just as other people think they have a duty to attend a board meeting or a funeral. Then presently, whether it be in music or in literature or in painting, other works come along, works that may even be the very opposite of the ones which they supersede. For the ability to launch ideas and systems—and still more of course the ability to assimilate them—has always been much commoner
than genuine taste, even among those who themselves produce works of art, and with the multiplication of reviews and literary journals (and with them of factitious vocations as writer or artist) has become very much more widespread. Not so long ago, for instance, the best part of the younger generation, the most intelligent and the most disinterested of them, through a change of fashion admired nothing but works with a lofty moral and sociological, and even religious, significance. This they imagined to be the criterion of a work’s value, renewing the old error of David and Chenavard and Brunetière and all those who in the past thought like them. Bergotte, whose prettiest phrases had in fact demanded much deeper reflexion on the part of the reader, was rated lower now than writers who seemed more profound simply because they wrote less well. The intricacy of his style was all right for fashionable people but not for anybody else, said democratic critics, paying to fashionable people a tribute which they did not deserve. The truth is that as soon as the reasoning intelligence takes upon itself to judge works of art, nothing is any longer fixed or certain: you can prove anything you wish to prove. Whereas the reality of talent is something universal, whether it be a gift or an acquirement, and the first thing that a reader has to do is to find out whether this reality is present beneath a writer’s superficial mannerisms of thought and style, it is upon just these superficial mannerisms that criticism seizes when it sets out to classify authors. Because he has a peremptory tone, because he parades his contempt for the school that preceded him, criticism hails as a prophet a writer who in fact has no message that is new. And so frequent are these aberrations of criticism that a writer might almost
with reason prefer to be judged by the general public (were not the public incapable even of understanding what an artist has attempted in a realm of discovery which is outside its experience). For there is a closer analogy between the instinctive life of the public and the talent of a great writer, which is simply an instinct religiously listened to in the midst of a silence imposed upon all other voices, an instinct made perfect and understood, than between this same talent and the superficial verbiage and changing criteria of the established judges of literature. From decade to decade their wordy battles are renewed, for it is not only social groups that are kaleidoscopic but ideas too about society and politics and religion; refracted through large bodies they can assume a momentary amplitude but their life-span is the brief one of ideas which owe their success to their novelty and gain the adherence only of such minds as are not particular about proof. So it is that parties and schools follow upon one another’s heels, attaching to themselves always the same minds, those men of moderate intelligence who are an easy prey to the successive enthusiasms into which others more scrupulous and less easily satisfied in the matter of proof will decline to plunge. And unfortunately, just because those in the first category are no more than half-minds, they need to buttress themselves in action, with the result that, being more active than the better minds, they draw the crowd after them and create around them not only inflated reputations and victims of undeserved contempt but wars too, both civil and foreign, which a little self-examination of an old-fashioned Jansenist kind might well have prevented.

As for the enjoyment which is derived by a really discerning
mind and a truly living heart from a thought beautifully expressed in the writings of a great writer, this is no doubt an entirely wholesome enjoyment, but, precious though the men may be who are truly capable of enjoying this pleasure—and how many of them are there in a generation?—they are nevertheless in the very process reduced to being no more than the full consciousness of another. If, for instance, a man of this type has done everything in his power to make himself loved by a woman who could only have made him unhappy, but has not even succeeded, in spite of efforts redoubled over the years, in persuading her to meet him in private, instead of seeking to express his sufferings and the danger from which he has escaped, he reads over and over again, appending to it “a million words” and the most moving memories of his own life, this observation of La Bruyère: “Men often want to love where they cannot hope to succeed; they seek their own undoing without being able to compass it, and, if I may put it thus, they are forced against their will to remain free.” Whether or no this is the meaning that the aphorism had for the man who wrote it (to give it this meaning, which would make it finer, he should have said “to be loved” instead of “to love”), there is no doubt that, with this meaning, the sensitive lover of literature reanimates it and swells it with meaning until it is ready to burst, he cannot repeat it to himself without overflowing with joy, so true and beautiful does he find it—but in spite of all this he has added to it nothing, it remains merely an observation of La Bruyère.

How could the literature of description possibly have any value, when it is only beneath the surface of the little
things which such a literature describes that reality has its hidden existence (grandeur, for example, in the distant sound of an aeroplane or the outline of the steeple of Saint-Hilaire, the past in the taste of a madeleine, and so on) and when the things in themselves are without significance until it has been extracted from them? Gradually, thanks to its preservation by our memory, the chain of all those inaccurate expressions in which there survives nothing of what we have really experienced comes to constitute for us our thought, our life, our “reality,” and this lie is all that can be reproduced by the art that styles itself “true to life,” an art that is as simple as life, without beauty, a mere vain and tedious duplication of what our eyes see and our intellect records, so vain and so tedious that one wonders where the writer who devotes himself to it can have found the joyous and impulsive spark that was capable of setting him in motion and making him advance in his task. The greatness, on the other hand, of true art, of the art which M. de Norpois would have called a dilettante’s pastime, lay, I had come to see, elsewhere: we have to rediscover, to reapprehend, to make ourselves fully aware of that reality, remote from our daily preoccupations, from which we separate ourselves by an ever greater gulf as the conventional knowledge which we substitute for it grows thicker and more impermeable, that reality which it is very easy for us to die without ever having known and which is, quite simply, our life. Real life, life at last laid bare and illuminated—the only life in consequence which can be said to be really lived—is literature, and life thus defined is in a sense all the time immanent in ordinary men no less than in the artist. But most men do not see it because they do not seek to shed light upon
it. And therefore their past is like a photographic darkroom encumbered with innumerable negatives which remain useless because the intellect has not developed them. But art, if it means awareness of our own life, means also awareness of the lives of other people—for style for the writer, no less than colour for the painter, is a question not of technique but of vision: it is the revelation, which by direct and conscious methods would be impossible, of the qualitative difference, the uniqueness of the fashion in which the world appears to each one of us, a difference which, if there were no art, would remain for ever the secret of every individual. Through art alone are we able to emerge from ourselves, to know what another person sees of a universe which is not the same as our own and of which, without art, the landscapes would remain as unknown to us as those that may exist on the moon. Thanks to art, instead of seeing one world only, our own, we see that world multiply itself and we have at our disposal as many worlds as there are original artists, worlds more different one from the other than those which revolve in infinite space, worlds which, centuries after the extinction of the fire from which their light first emanated, whether it is called Rembrandt or Vermeer, send us still each one its special radiance.