“Until then I had thought each book spoke of the things, human or divine, that lie outside books. Now I realized that not infrequently books speak of books: it is as if they spoke among themselves. In the light of this reflection, the library seemed all the more disturbing to me. It was then the place of a long, centuries-old murmuring, an imperceptible dialogue between one parchment and another, a living thing, a receptacle of powers not to be ruled by a human mind, a treasure of secrets emanated by many minds, surviving the death of those who had produced them or had been their conveyors.”
"When I read, a purple rim runs round the black edge of the textbook. Yet I cannot follow any word through its changes. I cannot follow any thought from present to past. I do not stand lost, like Susan, with tears in my eyes remembering home; or lie, like Rhoda, crumpled among the ferns, staining my pink cotton green, while I dream of plants that flower under the sea, and rocks through which the fish swim slowly. I do not dream."
“Do you know what a poem is, Esther?"
"No, what?", I would say.
"A piece of dust."
Then, just as he was smiling and starting to look proud, I would say, "So are the cadavers you cut up. So are the people you think you're curing. They're dust as dust as dust. I reckon a good poem lasts a whole lot longer than a hundred of those people put together".
And of course Buddy wouldn't have any answer to that, because what I said was true. People were made of nothing so much as dust, and I couldn't see that doctoring all that dust was a bit better than writing poems people would remember and repeat to themselves when they were unhappy or sick or couldn't sleep.
“Such are the visions which ceaselessly float up, pace beside, put their faces in front of, the actual thing; often overpowering the solitary traveller and taking away from him the sense of the earth, the wish to return, and giving him for substitute a general peace, as if (so he thinks as he advances down the forest ride) all this fever of living were simplicity itself; and myriads of things merged in one thing; and this figure, made of sky and branches as it is, had risen from the troubled sea (he is elderly, past fifty now) as a shape might be sucked up out of the waves to shower down from her magnificent hands, compassion, comprehension, absolution. So, he thinks, may I never go back to the lamplight; to the sitting-room; never finish my book; never knock out my pipe; never ring for Mrs. Turner to clear away; rather let me walk on to this great figure, who will, with a toss of her head, mount me on her streamers and let me blow to nothingness with the rest.”
“The real hopeless victims of mental illness are to be found among those who appear to be most normal. "Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does." They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted.”
"Porque é muito mais espessa
a vida que se desdobra
em mais vida,
como uma fruta
é mais espessa
que sua flor;
como a árvore
é mais espessa
que sua semente;
como a flor
é mais espessa
que sua árvore,
porque é mais espessa
a vida que se luta
o dia que se adquire
(como uma ave
que vai cada segundo
conquistando seu vôo)."
“Words! Mere words! How terrible they were! How clear, and vivid, and cruel! One could not escape from them. And yet what a subtle magic there was in them! They seemed to be able to give a plastic form to formless things, and to have a music of their own as sweet as that of viol or of lute. Mere words! Was there anything so real as words?”
“He must have felt that he had lost the old warm world, paid a high price for living too long with a single dream. He must have looked up at an unfamiliar sky through frightening leaves and shivered as he found what a grotesque thing a rose is and how raw the sunlight was upon the scarcely created grass. A new world, material without being real, where poor ghosts, breathing dreams like air, drifted fortuitously about...like that ashen, fantastic figure gliding toward him through the amorphous trees.”
“Emotions, in my experience, aren't covered by single words. I don't believe in "sadness," "joy," or "regret." Maybe the best proof that the language is patriarchal is that it oversimplifies feeling. I'd like to have at my disposal complicated hybrid emotions, Germanic train-car constructions like, say, "the happiness that attends disaster." Or: "the disappointment of sleeping with one's fantasy." I'd like to show how "intimations of mortality brought on by aging family members" connects with "the hatred of mirrors that begins in middle age." I'd like to have a word for "the sadness inspired by failing restaurants" as well as for "the excitement of getting a room with a minibar." I've never had the right words to describe my life, and now that I've entered my story, I need them more than ever. ”
“It struck him that in moments of crisis one is never fighting against an external enemy, but always against one’s own body... On the battlefield, in the torture chamber, on a sinking ship, the issues that you are fighting for are always forgotten, because the body swells up until it fills the universe, and even when you are not paralysed by fright or screaming with pain, life is a moment-to-moment struggle against hunger or cold or sleeplessness, against a sour stomach or an aching tooth.”
“I will remember what I was, I am sick of rope and chains -
I will remember my old strength and all my forest affairs.
I will not sell my back to man for a bundle of sugar cane;
I will go out to my own kind, and the wood-folk in their lairs.
I will go out until the day, until the morning break -
Out to the wind's untainted kiss, the water's clean caress;
I will forget my ankle-ring and snap my picket stake.
I will revisit my lost love and playmates masterless!”
“But now, Mr. Bates didn't scream or try to get the truck's license plate, nor did Mrs. Bates, who had once wept when we set off firecrackers in her state-fair tulips - they said nothing, and our parents said nothing, so that we sensed how ancient they were, how accustomed to trauma, depressions, and wars. We realized that the version of the world that they rendered for us was not the world they really believed in, and that for all their caretaking and bitching about crabgrass they didn't give a damn about lawns.”
“I hated the mountains and the hills, the rivers and the rain. I hated the sunsets of whatever colour, I hated its beauty and its magic and the secret I would never know. I hated its indifference and the cruelty which was part of its loveliness. Above all I hated her. For she belonged to the magic and the loveliness. She had left me thirsty and all my life would be thirst and longing for what I had lost before I found it.”
“Because he knows you have to laugh at the things that hurt you just to keep yourself in balance, just to keep the world from running you plumb crazy. He knows there's a painful side; he knows my thumb smarts and his girl friend has a bruised breast and the doctor is losing his glasses, but he won't let the pain blot out the humor no more'n he'll let the humor blot out the pain.”
“We are familiar with people who seek out solitude: penitents, failures, saints, or prophets. They retreat to deserts, preferably, where they live on locusts and honey. Others, however, live in caves or cells on remote islands; some-more spectacularly-squat in cages mounted high atop poles swaying in the breeze. They do this to be nearer God. Their solitude is a self-moritification by which they do penance. They act in the belief that they are living a life pleasing to God. Or they wait months, years, for their solitude to be broken by some divine message that they hope then speedily to broadcast among mankind.
Grenouille's case was nothing of the sort. There was not the least notion of God in his head. He was not doing penance or wating for some supernatural inspiration. He had withdrawn solely for his own pleasure, only to be near to himself. No longer distracted by anything external, he basked in his own existence and found it splendid. He lay in his stony crypt like his own corpse, hardly breathing, his heart hardly beating-and yet lived as intensively and dissolutely as ever a rake lived in the wide world outside.”
“Oh, pride, pride. I was so wrong. It defeated me. It simply proved insurmountable. There was so much, oh, far too much for me. I mean, there's the weather, there's the water and the land, there are the animals, and the buildings, and the past and the future, there's space, there's history. There's this thread or something caught between my teeth, there's the old woman across the way, did you notice she switched the donkey and the squirrel on her windowsill? And, of course, there's time. And place. And there's you, Mrs. D. I wanted to tell part of the story of part of you. Oh, I'd love to have done that."
"Richard. You wrote a whole book."
"But everything's left out of it, almost everything. And then I just stuck on a shock ending. Oh, now, I'm not looking for sympathy, really. We want so much, don't we?"
"Não chegamos realmente a viver durante a maior parte da nossa vida. Desperdiçamo-nos numa espraiada letargia a que, para nosso próprio engano e consolo, chamamos existência. No resto, vamos vagalumeando, acesos apenas por breves intermitências."
“A morte é como o umbigo: o quanto nela existe é a sua cicatriz, a lembrança de uma anterior existência. … E o gesto gasto de Mariano aponta o horizonte: ali onde se afunda o astro é o mpela djambo, o umbigo celeste. A cicatriz tão longe de uma ferida tão dentro: a ausente permanência de quem morreu. No Avô Mariano confirmo: morto amado nunca mais pára de morrer.”
“Before I knowed it, I was sayin' out loud, 'The hell with it! There ain't no sin and there ain't no virtue. There's just stuff people do. It's all part of the same thing.' . . . . I says, 'What's this call, this sperit?' An' I says, 'It's love. I love people so much I'm fit to bust, sometimes.' . . . . I figgered, 'Why do we got to hang it on God or Jesus? Maybe,' I figgered, 'maybe it's all men an' all women we love; maybe that's the Holy Sperit-the human sperit-the whole shebang. Maybe all men got one big soul ever'body's a part of.' Now I sat there thinkin' it, an' all of a suddent-I knew it. I knew it so deep down that it was true, and I still know it.”
“What do you want out of life?" I asked, and I used to ask that all the time of girls.
I don't know," she said. "Just wait on tables and try to get along." She yawned. I put my hand over her mouth and told her not to yawn. I tried to tell her how excited I was about life and the things we could do together; saying that, and planning to leave Denver in two days. She turned away wearily. We lay on our backs, looking at the ceiling and wondering what God had wrought when He made life so sad.”
“They don't go into what is the cause of goodness, so why of the other shop? If lewdies are good that's because they like it, and I wouldn't ever interfere with their pleasures, and so of the other shop. And I was patronizing the other shop. More, badness is of the self, the one, the you or me on our oddy knockies, and that self is made by old Bog or God and is his great pride and radosty. But the not-self cannot have the bad, meaning they of the government and the judges and the schools cannot allow the bad because they cannot allow the self. And is not our modern history, my brothers, the story of the brave malenky selves fighting these big machines?”
"He always looked forward to the evening drives through the centre of Shanghai, this electric and lurid city, more exciting than any other in the world. As they reached the Bubbling Well Road he pressed his face to the windshield and gazed at the pavements lined with night-clubs and gambling dens, crowded with bar-girls and gangsters and rich beggars with their bodyguards. Crowds of gamblers pushed their way into the jai alai stadiums, blocking the traffic in the Bubbling Well Road. An armoured police van with two Thompson guns mounted in a steel turret above the driver swung in front of the Packard and cleared the pavement. A party of young Chinese women in sequinned dresses tripped over a child's coffin decked with paper flowers. Arms linked together, they lurched against the radiator grille of the Packard and swayed past Jim's window, slapping the windshield with their small hands and screaming obscenities. Nearby, along the windows of the Sun Sun department store in the Nanking Road, a party of young European jews were fighting in and out of the strolling crowds with a gang of older German boys in the swastika armbands of the Graf Zeppelin Club. Chased by the police sirens, they ran through the entrance of the Cathay Theatre, the world's largest cinema, where a crowd of Chinese shopgirls and typists, beggars and pickpockets spilled in the street to watch people arriving for the evening performance. As they stepped from their limousines the women steered their long skirts through the honour guard of fifty hunchbacks in mediaeval costume. Three months earlier, when his parents had taken Jim to the premiere of The Hunchback of Notre Dame, there had been two hundred hunchbacks, recruited by the management of the theatre from every back alley in Shanghai. As always, the spectacle outside the theatre for exceeded anything shown on its screen."
“It'll be no use their putting their heads down and saying "Come up again, dear!"
I shall only look up and say "Who am I then? Tell me that first, and then,
if I like being that person, I'll come up: if not, I'll stay down here
till I'm somebody else"--but, oh dear!' cried Alice, with a sudden burst
of tears, 'I do wish they WOULD put their heads down! I am so VERY tired
of being all alone here!”
"Foi trabalhoso abrir a cova. A terra estava dura, calcada, havia raízes a um palmo do chão. Cavaram à vez o motorista, os dois policiais e o primeiro cego. Perante a morte, o que se espera da natureza é que percam os rancores a força e o veneno, é certo que se diz que o ódio velho não cansa, e disso não faltam provas na literatura e na vida, mas isto aqui, a bem dizer, não era ódio, e de velho nada, pois que vale um roubo de um automóvel ao lado do morto que o tinha roubado, e menos ainda no mísero estado em que se encontra, que não são precisos olhos para cavar mais fundo que três palmos."