Or rather we associate them with movements, and in that way they serve the purpose of warning us of those movements, of appearing to make them necessary and natural. Certainly it happens commonly enough that a sick man whose ears have been stopped with cotton-wool ceases to hear the noise of a fire such as was crackling at that moment in Saint-Loup’s fireplace, labouring at the formation of brands and cinders, which it then lets fall into the fender, nor would he hear the passage of the tramway-cars whose music took its flight, at regular intervals, over the Grand’place of Doncières. Let the sick man then read a book, and the pages will turn silently before him, as though they were moved by the fingers of a god. The dull thunder of a bath which is being filled becomes thin, faint and distant as the twittering of birds in the sky. The withdrawal of sound, its dilution, take from it all its power to hurt us; driven mad a moment ago by hammer-blows which seemed to be shattering the ceiling above our head, it is with a quiet delight that we now gather in their sound, light, caressing, distant, like the murmur of leaves playing by the roadside with the passing breeze. We play games of patience with cards which we do not hear, until we imagine that we have not touched them, that they are moving of their own accord, and, anticipating our desire to play with them, have begun to play with us. And in this connexion we may ask ourselves whether, in the case of love (to which indeed we may add the love of life and the love of fame, since there are, it appears, persons who are acquainted with these latter sentiments), we ought not to act like those who, when a noise disturbs them, instead of praying that it may cease, stop their ears; and, with them for our pattern, bring our attention, our defensive strength to bear on ourselves, give ourselves as an objective to capture not the “other person” with whom we are in love but our capacity for suffering at that person’s hands.