In Irena’s head the alcohol plays a double role: it frees her fantasy, encourages her boldness, makes her sensual, and at the same time it dims her memory. She makes love wildly, lasciviously, and at the same time the curtain of oblivion wraps her lewdness in an all-concealing darkness. As if a poet were writing his greatest poem with ink that instantly disappears.

Suspending moral judgment is not the immorality of the novel; it is its morality.

The very beginning of Genesis tells us that God created man in order to give him dominion over fish and fowl and all creatures. Of course, Genesis was written by a man, not a horse. There is no certainty that God actually did grant man dominion over other creatures. What seems more likely, in fact, is that man invented God to sanctify the dominion that he usurped for himself over the cow and the horse.

We don't know when our name came into being or how some distant ancestor acquired it. We don't understand our name at all, we don't know its history and yet we bear it with exalted fidelity, we merge with it, we like it, we are ridiculously proud of it as if we had thought it up ourselves in a moment of brilliant inspiration.

The body was a cage, and inside that cage was something which looked, listened, feared, thought and marveled; that something, that remainder left over after the body had been accounted for, was the soul.

Mysticism and exaggeration go together. A mystic must not fear ridicule if he is to push all the way to the limits of humility or the limits of delight.

Until that time, her betrayals had filled her with excitement and joy, because they opened up new paths to new adventures of betrayal. But what if the paths came to an end? One could betray one's parents, husband, country, love, but when parents, husband, country, and love were gone - what was left to betray?