mysterious entity of which he had become aware, before ever he knew the Verdurins, at that earlier party when for the first time he had heard the sonata played. He knew that the very memory of the piano falsified still further the perspective in which he saw the elements of music, that the field open to the musician is not a miserable stave of seven notes, but an immeasurable keyboard (still almost entirely unknown) on which, here and there only, separated by the thick darkness of its unexplored tracts, some few among the millions of keys of tenderness, of passion, of courage, of serenity, which compose it, each one differing from all the rest as one universe differs from another, have been discovered by a few great artists who do us the service, when they awaken in us the emotion corresponding to the theme they have discovered, of showing us what richness, what variety lies hidden, unknown to us, in that vast, unfathomed and forbidding night of our soul which we take to be an impenetrable void. Vinteuil had been one of those musicians. In his little phrase, although it might present a clouded surface to the eye of reason, one sensed a content so solid, so consistent, so explicit, to which it gave so new, so original a force, that those who had once heard it preserved the memory of it on an equal footing with the ideas of the intellect. Swann referred back to it as to a conception of love and happiness whose distinctive character he recognised at once as he would that of the Princesse de Clèves, or of René, should either of those titles occur to him. Even when he was not thinking of the little phrase, it existed latent in his mind on the same footing as certain other notions without material equivalent, such as our notions of light, of sound, of perspective, of physical pleasure, the rich possessions wherewith our inner temple is diversified and adorned. Perhaps we shall lose them, perhaps they will be obliterated, if we return to nothingness. But so long as we are alive, we can no more bring ourselves to a state in which we shall not have known them than we can with regard to any material object, than we can, for example, doubt the luminosity of a lamp that has just been lit, in view of the changed aspect of everything in the room, from which even the memory of the darkness has vanished. In that way Vinteuil’s phrase, like some theme, say, in Tristan, which represents to us also a certain emotional accretion, had espoused our mortal state, had endued a vesture of humanity that was peculiarly affecting. Its destiny was linked to the future, to the reality of the human soul, of which it was one of the most special and distinctive ornaments. Perhaps it is not-being that is the true state, and all our dream of life is inexistent; but, if so, we feel that these phrases of music, these conceptions which exist in relation to our dream, must be nothing either. We shall perish, but we have as hostages these divine captives who will follow and share our fate. And death in their company is somehow less bitter, less inglorious, perhaps even less probable.
So Swann was not mistaken in believing that the phrase of the sonata really did exist. Human as it was from this point of view, it yet belonged to an order of supernatural beings whom we have never seen, but whom, in spite of that, we recognise and acclaim with rapture when some explorer of the unseen contrives to coax one forth, to bring it down, from that divine world to which he has access, to shine for a brief moment in the firmament of ours. This was what Vinteuil had done with the little phrase. Swann felt that the composer had been content (with the musical instruments at his disposal) to unveil it, to make it visible, following and respecting its outlines with a hand so loving, so prudent, so delicate and so sure that the sound altered at every moment, softening and blurring to indicate a shadow, springing back into life when it must follow the curve of some bolder projection. And one proof that Swann was not mistaken when he believed in the real existence of this phrase,