But then, even in the most insignificant details of our daily life, none of us can be said to constitute a material whole, which is identical for everyone, and need only be turned up like a page in an account-book or the record of a will; our social personality is created by the thoughts of other people. Even the simple act which we describe as “seeing someone we know” is, to some extent, an intellectual process. We pack the physical outline of the creature we see with all the ideas we have already formed about him, and in the complete picture of him which we compose in our minds those ideas have certainly the principal place. In the end they come to fill out so completely the curve of his cheeks, to follow so exactly the line of his nose, they blend so harmoniously in the sound of his voice that these seem to be no more than a transparent envelope, so that each time we see the face or hear the voice it is our own ideas of him which we recognise and to which we listen.
I feel that there is much to be said for the Celtic belief that the souls of those whom we have lost are held captive in some inferior being, in an animal, in a plant, in some inanimate object, and so effectively lost to us until the day (which to many never comes) when we happen to pass by the tree or to obtain possession of the object which forms their prison. Then they start and tremble, they call us by our name, and as soon as we have recognised their voice the spell is broken. We have delivered them: they have overcome death and return to share our life. And so it is with our own past. It is a labour in vain to attempt to recapture it: all the efforts of our intellect must prove futile. The past is hidden somewhere outside the realm, beyond the reach of intellect, in some material object (in the sensation which that material object will give us) which we do not suspect. And as for that object, it depends on chance whether we come upon it or not before we ourselves must die.
I put down my cup and examine my own mind. It is for it to discover the truth. But how? What an abyss of uncertainty whenever the mind feels that some part of it has strayed beyond its own borders; when it, the seeker, is at once the dark region through which it must go seeking, where all its equipment will avail it nothing. Seek? More than that: create. It is face to face with something which does not so far exist, to which it alone can give reality and substance, which it alone can bring into the light of day.
Without quite knowing why, my grandmother found in the steeple of Saint-Hilaire that absence of vulgarity, pretension, and meanness which made her love—and deem rich in beneficent influences—nature itself, when the hand of man had not, as did my great-aunt’s gardener, trimmed it, and the works of genius. And certainly every part one saw of the church served to distinguish the whole from any other building by a kind of general feeling which pervaded it, but it was in the steeple that the church seemed to display a consciousness of itself, to affirm its individual and responsible existence. It was the steeple which spoke for the church. I think, too, that in a confused way my grandmother found in the steeple of Combray what she prized above anything else in the world, namely, a natural air and an air of distinction.
He was one of that class of men who, apart from a scientific career in which they may well have proved brilliantly successful, have acquired an entirely different kind of culture, literary or artistic, of which they make no use in the specialised work of their profession, but by which their conversation profits. More “literary” than many “men of letters” (we were not aware at this period that M. Legrandin had a distinct reputation as a writer, and so were greatly astonished to find that a well-known composer had set some verses of his to music), endowed with a greater ease in execution than many painters, they imagine that the life they are obliged to lead is not that for which they are really fitted, and they bring to their regular occupations either a fantastic indifference or a sustained and lofty application, scornful, bitter, and conscientious. Tall, with a good figure, a fine, thoughtful face, drooping fair moustaches, a look of disillusionment in his blue eyes, an almost exaggerated refinement of courtesy; a talker such as we had never heard; he was in the sight of my family, who never ceased to quote him as an example, the very pattern of a gentleman, who took life in the noblest and most delicate manner.
As I did not wish to leave off my book, I would go on with it in the garden, under the chestnut-tree, in a little sentry-box of canvas and matting, in the farthest recesses of which I used to sit and feel that I was hidden from the eyes of anyone who might be coming to call upon the family. And then my thoughts, did not they form a similar sort of hiding-hole, in the depths of which I felt that I could bury myself and remain invisible even when I was looking at what went on outside? When I saw any external object, my consciousness that I was seeing it would remain between me and it, enclosing it in a slender, incorporeal outline which prevented me from ever coming directly in contact with the material form; for it would volatilise itself in some way before I could touch it, just as an incandescent body which is moved towards something wet never actually touches moisture, since it is always preceded, itself, by a zone of evaporation. Upon the sort of screen, patterned with different states and impressions, which my consciousness would quietly unfold while I was reading, and which ranged from the most deeply hidden aspirations of my heart to the wholly external view of the horizon spread out before my eyes at the foot of the garden, what was from the first the most permanent and the most intimate part of me, the lever whose incessant movements controlled all the rest, was my belief in the philosophic richness and beauty of the book I was reading, and my desire to appropriate these to myself, whatever the book might be.
We are very slow in recognising in the peculiar physiognomy of a new writer the type which is labelled “great talent” in our museum of general ideas. Simply because that physiognomy is new and strange, we can find in it no resemblance to what we are accustomed to call talent. We say rather originality, charm, delicacy, strength; and then one day we add up the sum of these, and find that it amounts simply to talent.
Once we believe that a fellow-creature has a share in some unknown existence to which that creature’s love for ourselves can win us admission, that is, of all the preliminary conditions which Love exacts, the one to which he attaches most importance, the one which makes him generous or indifferent as to the rest. Even those women who pretend that they judge a man by his exterior only, see in that exterior an emanation from some special way of life. And that is why they fall in love with a soldier or a fireman, whose uniform makes them less particular about his face; they kiss and believe that beneath the crushing breastplate there beats a heart different from the rest, more gallant, more adventurous, more tender; and so it is that a young king or a crown prince may travel in foreign countries and make the most gratifying conquests, and yet lack entirely that regular and classic profile which would be indispensable, I dare say, in an outside-broker.
The return of this asymmetrical Saturday was one of those petty occurrences, intramural, localised, almost civic, which, in uneventful lives and stable orders of society, create a kind of national unity, and become the favourite theme for conversation, for pleasantries, for anecdotes which can be embroidered as the narrator pleases; it would have provided a nucleus, ready-made, for a legendary cycle, if any of us had had the epic mind. At daybreak, before we were dressed, without rhyme or reason, save for the pleasure of proving the strength of our solidarity, we would call to one another good-humoredly, cordially, patriotically, “Hurry up; there’s no time to be lost; don’t forget, it’s Saturday!”
This was not to say, however, that she did not long, at times, for some even greater variation, that she did not pass through those abnormal hours in which one thirsts for something different from what one has, when those people who, through lack of energy or imagination, are unable to generate any motive power in themselves, cry out, as the clock strikes or the postman knocks, in their eagerness for news (even if it be bad news), for some emotion (even that of grief); when the heartstrings, which prosperity has silenced, like a harp laid by, yearn to be plucked and sounded again by some hand, even a brutal hand, even if it shall break them; when the will, which has with such difficulty brought itself to subdue its impulse, to renounce its right to abandon itself to its own uncontrolled desires, and consequent sufferings, would fain cast its guiding reins into the hands of circumstances, coercive and, it may be, cruel.
I had taken note of the fact that, apart from her own kinsfolk, the sufferings of humanity inspired in her a pity which increased in direct ratio to the distance separating the sufferers from herself. The tears which flowed from her in torrents when she read of the misfortunes of persons unknown to her, in a newspaper, were quickly stemmed once she had been able to form a more accurate mental picture of the victims.
She added that; in any event, even if, at the worst, he had been intentionally rude, it was far better for us to pretend that we had noticed nothing. And indeed my father himself, though more annoyed than any of us by the attitude which Legrandin had adopted, may still have held in reserve a final uncertainty as to its true meaning. It was like every attitude or action which reveals a man’s deep and hidden character; they bear no relation to what he has previously said, and we cannot confirm our suspicions by the culprit’s evidence, for he will admit nothing; we are reduced to the evidence of our own senses, and we ask ourselves, in the face of this detached and incoherent fragment of recollection, whether indeed our senses have not been the victims of a hallucination; with the result that such attitudes, and these alone are of importance in indicating character, are the most apt to leave us in perplexity.
This was not to say that M. Legrandin was anything but sincere when he inveighed against snobs. He could not (from his own knowledge, at least) be aware that he was one also, since it is only with the passions of others that we are ever really familiar, and what we come to find out about our own can be no more than what other people have shown us. Upon ourselves they react but indirectly, through our imagination, which substitutes for our actual, primary motives other, secondary motives, less stark and therefore more decent. Never had Legrandin’s snobbishness impelled him to make a habit of visiting a duchess as such. Instead, it would set his imagination to make that duchess appear, in Legrandin’s eyes, endowed with all the graces. He would be drawn towards the duchess, assuring himself the while that he was yielding to the attractions of her mind, and her other virtues, which the vile race of snobs could never understand. Only his fellow-snobs knew that he was of their number, for, owing to their inability to appreciate the intervening efforts of his imagination, they saw in close juxtaposition the social activities of Legrandin and their primary cause.
Suddenly I stood still, unable to move, as happens when something appears that requires not only our eyes to take it in, but involves a deeper kind of perception and takes possession of the whole of our being. A little girl, with fair, reddish hair, who appeared to be returning from a walk, and held a trowel in her hand, was looking at us, raising towards us a face powdered with pinkish freckles. Her black eyes gleamed, and as I did not at that time know, and indeed have never since learned how to reduce to its objective elements any strong impression, since I had not, as they say, enough “power of observation” to isolate the sense of their colour, for a long time afterwards, whenever I thought of her, the memory of those bright eyes would at once present itself to me as a vivid azure, since her complexion was fair; so much so that, perhaps, if her eyes had not been quite so black—which was what struck one most forcibly on first meeting her—I should not have been, as I was, especially enamoured of their imagined blue.
Sometimes in the afternoon sky a white moon would creep up like a little cloud, furtive, without display, suggesting an actress who does not have to “come on” for a while, and so goes “in front” in her ordinary clothes to watch the rest of the company for a moment, but keeps in the background, not wishing to attract attention to herself. I was glad to find her image reproduced in books and paintings, though these works of art were very different—at least in my earlier years, before Bloch had attuned my eyes and mind to more subtle harmonies—from those in which the moon seems fair to me today, but in which I should not have recognised her then. It might be, for instance, some novel by Saintine, some landscape by Gleyre, in which she is cut out sharply against the sky, in the form of a silver sickle, some work as unsophisticated and as incomplete as were, at that date, my own impressions, and which it enraged my grandmother’s sisters to see me admire. They held that one ought to set before children, and that children showed their own innate good taste in admiring, only such books and pictures as they would continue to admire when their minds were developed and mature. No doubt they regarded aesthetic values as material objects which an unclouded vision could not fail to discern, without needing to have their equivalent in experience of life stored up and slowly ripening in one’s heart.
There is probably no one, however rigid his virtue, who is not liable to find himself, by the complexity of circumstances, living at close quarters with the very vice which he himself has been most outspoken in condemning, without at first recognising it beneath the disguise which it assumes on entering his presence, so as to wound him and to make him suffer; the odd words, the unaccountable attitude, one evening, of a person whom he has a thousand reasons for loving.
And yet however much M. Vinteuil may have known of his daughter’s conduct it did not follow that his adoration of her grew any less. The facts of life do not penetrate to the sphere in which our beliefs are cherished; as it was not they that engendered those beliefs, so they are powerless to destroy them; they can aim at them continual blows of contradiction and disproof without weakening them; and an avalanche of miseries and maladies coming, one after another, without interruption into the bosom of a family, will not make it lose faith in either the clemency of its God or the capacity of its physician.
I would shrug my shoulders and say: “It is really very good of me to discuss the matter with an illiterate old woman who cannot speak her own language,” adopting, to deliver judgment on Françoise, the mean and narrow outlook of the pedant, whom those who are most contemptuous of him in the impartiality of their own minds are only too prone to copy when they are obliged to play a part upon the vulgar stage of life.
My walks, that autumn, were all the more delightful because I used to take them after long hours spent over a book. When I was tired of reading, after a whole morning in the house, I would throw my plaid across my shoulders and set out; my body, which in a long spell of enforced immobility had stored up an accumulation of vital energy, was now obliged, like a spinning-top wound and let go, to spend this in every direction. The walls of houses, the Tansonville hedge, the trees of Roussainville wood, the bushes against which Montjouvain leaned its back, all must bear the blows of my walking-stick or umbrella, must hear my shouts of happiness, blows and shouts being indeed no more than expressions of the confused ideas which exhilarated me, and which, not being developed to the point at which they might rest exposed to the light of day, rather than submit to a slow and difficult course of elucidation, found it easier and more pleasant to drift into an immediate outlet. And so it is that the bulk of what appear to be the emotional renderings of our inmost sensations do no more than relieve us of the burden of those sensations by allowing them to escape from us in an indistinct form which does not teach us how it should be interpreted. When I attempt to reckon up all that I owe to the “Méséglise way,” all the humble discoveries of which it was either the accidental setting or the direct inspiration and cause, I am reminded that it was in that same autumn, on one of those walks, near the bushy precipice which guarded Montjouvain from the rear, that I was struck for the first time by this lack of harmony between our impressions and their normal forms of expression.
And it was at that moment, too—thanks to a peasant who went past, apparently in a bad enough humour already, but more so when he nearly received my umbrella in his face, and who replied without any cordiality to my “Fine day, what! good to be out walking!”—that I learned that identical emotions do not spring up in the hearts of all men simultaneously, by a preestablished order. Later on I discovered that, whenever I had read for too long and was in a mood for conversation, the friend to whom I would be burning to say something would at that moment have finished indulging himself in the delights of conversation, and wanted nothing now but to be left to read undisturbed. And if I had been thinking with affection of my parents, and forming the most sensible and proper plans for giving them pleasure, they would have been using the same interval of time to discover some misdeed that I had already forgotten, and would begin to scold me severely, just as I flung myself upon them with a kiss.
Presently the course of the Vivonne became choked with water-plants. At first they appeared singly, a lily, for instance, which the current, across whose path it had unfortunately grown, would never leave at rest for a moment, so that, like a ferryboat mechanically propelled, it would drift over to one bank only to return to the other, eternally repeating its double journey. Thrust towards the bank, its stalk would be straightened out, lengthened, strained almost to breaking-point until the current again caught it, its green moorings swung back over their anchorage and brought the unhappy plant to what might fitly be called its starting-point, since it was fated not to rest there a moment before moving off once again. I would still find it there, on one walk after another, always in the same helpless state, suggesting certain victims of neurasthenia, among whom my grandfather would have included my aunt Léonie, who present without modification, year after year, the spectacle of their odd and unaccountable habits, which they always imagine themselves to be on the point of shaking off, but which they always retain to the end; caught in the treadmill of their own maladies and eccentricities, their futile endeavours to escape serve only to actuate its mechanism, to keep in motion the clockwork of their strange, ineluctable, fatal daily round. Such as these was the water-lily, and also like one of those wretches whose peculiar torments, repeated indefinitely throughout eternity, aroused the curiosity of Dante, who would have inquired of them at greater length and in fuller detail from the victims themselves, had not Virgil, striding on ahead, obliged him to hasten after him at full speed, as I must hasten after my parents.
How often have I watched, and longed to imitate, when I should be free to live as I chose, a rower who had shipped his oars and lay stretched out on his back, his head down, in the bottom of his boat, letting it drift with the current, seeing nothing but the sky which slipped quietly above him, showing upon his features a foretaste of happiness and peace.
Just as it is not by other men of intelligence that an intelligent man is afraid of being thought a fool, so it is not by the great gentleman but by boors and “bounders” that a man of fashion is afraid of finding his social value underrated. Three-fourths of the mental ingenuity displayed, of the social falsehoods scattered broadcast ever since the world began by people whose importance they have served only to diminish, have been aimed at inferiors.
In his younger days a man dreams of possessing the heart of the woman whom he loves; later, the feeling that he possesses the heart of a woman may be enough to make him fall in love with her. And so, at an age when it would appear—since one seeks in love before everything else a subjective pleasure—that the taste for feminine beauty must play the larger part in its procreation, love may come into being, love of the most physical order, without any foundation in desire. At this time of life a man has already been wounded more than once by the darts of love; it no longer evolves by itself, obeying its own incomprehensible and fatal laws, before his passive and astonished heart. We come to its aid; we falsify it by memory and by suggestion; recognising one of its symptoms we recall and recreate the rest. Since we possess its hymn, engraved on our hearts in its entirety, there is no need of any woman to repeat the opening lines, potent with the admiration which her beauty inspires, for us to remember all that follows. And if she begin in the middle, where it sings of our existing, henceforward, for one another only, we are well enough attuned to that music to be able to take it up and follow our partner, without hesitation, at the first pause in her voice.
In telling the Verdurins that Swann was extremely “smart,” Odette had alarmed them with the prospect of another “bore.” When he arrived, however, he made an excellent impression, an indirect cause of which, though they did not know it, was his familiarity with the best society. He had, indeed, one of those advantages which men who have lived and moved in the world enjoy over others, even men of intelligence and refinement, who have never gone into society, namely that they no longer see it transfigured by the longing or repulsion with which it fills the imagination, but regard it as quite unimportant. Their good nature, freed from all taint of snobbishness and from the fear of seeming too friendly, grown independent, in fact, has the ease, the grace of movement of a trained gymnast each of whose supple limbs will carry out precisely the movement that is required without any clumsy participation by the rest of his body. The simple and elementary gestures used by a man of the world when he courteously holds out his hand to the unknown youth who is being introduced to him, and when he bows discreetly before the Ambassador to whom he is being introduced, had gradually pervaded, without his being conscious of it, the whole of Swann’s social deportment, so that in the company of people of a lower grade than his own, such as the Verdurins and their friends, he instinctively showed an assiduity, and made overtures with which, by their account, any of their “bores” would have dispensed.
Both he, however, and Mme. Cottard, with a kind of common sense which is shared by many people of humble origin, would always take care not to express an opinion, or to pretend to admire a piece of music which they would confess to each other, once they were safely at home, that they no more understood than they could understand the art of “Master” Biche. Inasmuch as the public cannot recognise the charm, the beauty, even the outlines of nature save in the stereotyped impressions of an art which they have gradually assimilated, while an original artist starts by rejecting those impressions, so M. and Mme. Cottard, typical, in this respect, of the public, were incapable of finding, either in Vinteuil’s sonata or in Biche’s portraits, what constituted harmony, for them, in music or beauty in painting. It appeared to them, when the pianist played his sonata, as though he were striking haphazard from the piano a medley of notes which bore no relation to the musical forms to which they themselves were accustomed, and that the painter simply flung the colours haphazard upon his canvas. When, on one of these, they were able to distinguish a human form, they always found it coarsened and vulgarised (that is to say lacking all the elegance of the school of painting through whose spectacles they themselves were in the habit of seeing the people—real, living people, who passed them in the streets) and devoid of truth, as though M. Biche had not known how the human shoulder was constructed, or that a woman’s hair was not, ordinarily, purple.
Among all the methods by which love is brought into being, among all the agents which disseminate that blessed bane, there are few so efficacious as the great gust of agitation which, now and then, sweeps over the human spirit. For then the creature in whose company we are seeking amusement at the moment, her lot is cast, her fate and ours decided, that is the creature whom we shall henceforward love. It is not necessary that she should have pleased us, up till then, any more, or even as much as others. All that is necessary is that our taste for her should become exclusive. And that condition is fulfilled so soon as—in the moment when she has failed to meet us—for the pleasure which we were on the point of enjoying in her charming company is abruptly substituted an anxious torturing desire, whose object is the creature herself, an irrational, absurd desire, which the laws of civilised society make it impossible to satisfy and difficult to assuage—the insensate, agonising desire to possess her.
To such an extent does passion manifest itself in us as a temporary and distinct character, which not only takes the place of our normal character but actually obliterates the signs by which that character has hitherto been discernible.
Other people are, as a rule, so immaterial to us that, when we have entrusted to any one of them the power to cause so much suffering or happiness to ourselves, that person seems at once to belong to a different universe, is surrounded with poetry, makes of our lives a vast expanse, quick with sensation, on which that person and ourselves are ever more or less in contact.
People who enjoyed “picking-up” things, who admired poetry, despised sordid calculations of profit and loss, and nourished ideals of honour and love, she placed in a class by themselves, superior to the rest of humanity. There was no need actually to have those tastes, provided one talked enough about them; when a man had told her at dinner that he loved to wander about and get his hands all covered with dust in the old furniture shops, that he would never be really appreciated in this commercial age, since he was not concerned about the things that interested it, and that he belonged to another generation altogether, she would come home saying: “Why, he’s an adorable creature; so sensitive! I had no idea,” and she would conceive for him a strong and sudden friendship. But, on the other hand, men who, like Swann, had these tastes but did not speak of them, left her cold. She was obliged, of course, to admit that Swann was most generous with his money, but she would add, pouting: “It’s not the same thing, you see, with him,” and, as a matter of fact, what appealed to her imagination was not the practice of disinterestedness, but its vocabulary.
“They are magnanimous creatures, and magnanimity is, after all, the one thing that matters, the one thing that gives us distinction here on earth. Look you, there are only two classes of men, the magnanimous, and the rest; and I have reached an age when one has to take sides, to decide once and for all whom one is going to like and dislike, to stick to the people one likes, and, to make up for the time one has wasted with the others, never to leave them again as long as one lives. Very well!” he went on, with the slight emotion which a man feels when, even without being fully aware of what he is doing, he says something, not because it is true but because he enjoys saying it, and listens to his own voice uttering the words as though they came from someone else, “The die is now cast; I have elected to love none but magnanimous souls, and to live only in an atmosphere of magnanimity. You ask me whether Mme. Verdurin is really intelligent. I can assure you that she has given me proofs of a nobility of heart, of a loftiness of soul, to which no one could possibly attain—how could they?—without a corresponding loftiness of mind. Without question, she has a profound understanding of art. But it is not, perhaps, in that that she is most admirable; every little action, ingeniously, exquisitely kind, which she has performed for my sake, every friendly attention, simple little things, quite domestic and yet quite sublime, reveal a more profound comprehension of existence than all your textbooks of philosophy.”
For he had that curiosity, that superstitious outlook on life, which, combined with a certain amount of scepticism with regard to the object of their studies, earn for men of intelligence, whatever their profession, for doctors who do not believe in medicine, for schoolmasters who do not believe in Latin exercises, the reputation of having broad, brilliant, and indeed superior minds. He affected, when at Mme. Verdurin’s, to choose his illustrations from among the most topical subjects of the day, when he spoke of philosophy or history, principally because he regarded those sciences as no more, really, than a preparation for life itself, and imagined that he was seeing put into practice by the “little clan” what hitherto he had known only from books; and also, perhaps, because, having had drilled into him as a boy, and having unconsciously preserved, a feeling of reverence for certain subjects, he thought that he was casting aside the scholar’s gown when he ventured to treat those subjects with a conversational licence, which seemed so to him only because the folds of the gown still clung.
For the moment, while he lavished presents upon her, and performed all manner of services, he could rely on advantages not contained in his person, or in his intellect, could forego the endless, killing effort to make himself attractive. And this delight in being a lover, in living by love alone, of the reality of which he was inclined to be doubtful, the price which, in the long run, he must pay for it, as a dilettante in immaterial sensations, enhanced its value in his eyes—as one sees people who are doubtful whether the sight of the sea and the sound of its waves are really enjoyable, become convinced that they are, as also of the rare quality and absolute detachment of their own taste, when they have agreed to pay several pounds a day for a room in an hotel, from which that sight and that sound may be enjoyed.
At every other period in his life, the little everyday words and actions of another person had always seemed wholly valueless to Swann; if gossip about such things were repeated to him, he would dismiss it as insignificant, and while he listened it was only the lowest, the most commonplace part of his mind that was interested; at such moments he felt utterly dull and uninspired. But in this strange phase of love the personality of another person becomes so enlarged, so deepened, that the curiosity which he could now feel aroused in himself, to know the least details of a woman’s daily occupation, was the same thirst for knowledge with which he had once studied history. And all manner of actions, from which, until now, he would have recoiled in shame, such as spying, tonight, outside a window, tomorrow, for all he knew, putting adroitly provocative questions to casual witnesses, bribing servants, listening at doors, seemed to him, now, to be precisely on a level with the deciphering of manuscripts, the weighing of evidence, the interpretation of old monuments, that was to say, so many different methods of scientific investigation, each one having a definite intellectual value and being legitimately employable in the search for truth.
She had, of course, heard him knocking at the window. Swann could at once detect in this story one of those fragments of literal truth which liars, when taken by surprise, console themselves by introducing into the composition of the falsehood which they have to invent, thinking that it can be safely incorporated, and will lend the whole story an air of verisimilitude. It was true that, when Odette had just done something which she did not wish to disclose, she would take pains to conceal it in a secret place in her heart. But as soon as she found herself face to face with the man to whom she was obliged to lie, she became uneasy, all her ideas melted like wax before a flame, her inventive and her reasoning faculties were paralysed, she might ransack her brain but would find only a void; still, she must say something, and there lay within her reach precisely the fact which she had wished to conceal, which, being the truth, was the one thing that had remained. She broke off from it a tiny fragment, of no importance in itself, assuring herself that, after all, it was the best thing to do, since it was a detail of the truth, and less dangerous, therefore, than a falsehood. “At any rate, this is true,” she said to herself; “that’s always something to the good; he may make inquiries; he will see that this is true; it won’t be this, anyhow, that will give me away.” But she was wrong; it was what gave her away; she had not taken into account that this fragmentary detail of the truth had sharp edges which could not be made to fit in, except to those contiguous fragments of the truth from which she had arbitrarily detached it, edges which, whatever the fictitious details in which she might embed it, would continue to show, by their overlapping angles and by the gaps which she had forgotten to fill, that its proper place was elsewhere. “She admits that she heard me ring, and then knock, that she knew it was myself, that she wanted to see me,” Swann thought to himself. “But that doesn’t correspond with the fact that she did not let me in.”
Swann had, in fact, reached an age the philosophy of which—supported, in his case, by the current philosophy of the day, as well as by that of the circle in which he had spent most of his life, the group that surrounded the Princesse des Laumes, in which one’s intelligence was understood to increase with the strength of one’s disbelief in everything, and nothing real and incontestable was to be discovered, except the individual tastes of each of its members—is no longer that of youth, but a positive, almost a medical philosophy, the philosophy of men who, instead of fixing their aspirations upon external objects, endeavour to separate from the accumulation of the years already spent a definite residue of habits and passions which they can regard as characteristic and permanent, and with which they will deliberately arrange, before anything else, that the kind of existence which they choose to adopt shall not prove inharmonious. Swann deemed it wise to make allowance in his life for the suffering which he derived from not knowing what Odette had done, just as he made allowance for the impetus which a damp climate always gave to his eczema; to anticipate in his budget the expenditure of a considerable sum on procuring, with regard to the daily occupations of Odette, information the lack of which would make him unhappy, just as he reserved a margin for the gratification of other tastes from which he knew that pleasure was to be expected (at least, before he had fallen in love) such as his taste for collecting things, or for good cooking.
Mme. Verdurin, seeing that Swann was within earshot, assumed that expression in which the twofold desire to make the speaker be quiet and to preserve, oneself, an appearance of guilelessness in the eyes of the listener, is neutralised in an intense vacuity; in which the unflinching signs of intelligent complicity are overlaid by the smiles of innocence, an expression invariably adopted by anyone who has noticed a blunder, the enormity of which is thereby at once revealed if not to those who have made it, at any rate to him in whose hearing it ought not to have been made.
Odette had shown signs of increasing emotion and uncertainty. Although the meaning of his tirade was beyond her, she grasped that it was to be included among the scenes of reproach or supplication, scenes which her familiarity with the ways of men enabled her, without paying any heed to the words that were uttered, to conclude that men would not make unless they were in love; that, from the moment when they were in love, it was superfluous to obey them, since they would only be more in love later on.
It is true that Swann was little the wiser for such information as he did receive. To know a thing does not enable us, always, to prevent its happening, but after all the things that we know we do hold, if not in our hands, at any rate in our minds, where we can dispose of them as we choose, which gives us the illusion of a sort of power to control them.
“If she didn’t love me, just a little,” he told himself, “she would not wish to have me altered. To alter me, she will have to see me more often.” And so he was able to trace, in these faults which she found in him, a proof at least of her interest, perhaps even of her love; and, in fact, she gave him so little, now, of the last, that he was obliged to regard as proofs of her interest in him the various things which, every now and then, she forbade him to do.
She belonged to that one of the two divisions of the human race in which the untiring curiosity which the other half feels about the people whom it does not know is replaced by an unfailing interest in the people whom it does.
Like many other men, Swann had a naturally lazy mind, and was slow in invention. He knew quite well as a general truth, that human life is full of contrasts, but in the case of any one human being he imagined all that part of his or her life with which he was not familiar as being identical with the part with which he was. He imagined what was kept secret from him in the light of what was revealed. At such times as he spent with Odette, if their conversation turned upon an indelicate act committed, or an indelicate sentiment expressed by some third person, she would ruthlessly condemn the culprit by virtue of the same moral principles which Swann had always heard expressed by his own parents, and to which he himself had remained loyal; and then, she would arrange her flowers, would sip her tea, would show an interest in his work. So Swann extended those habits to fill the rest of her life, he reconstructed those actions when he wished to form a picture of the moments in which he and she were apart. If anyone had portrayed her to him as she was, or rather as she had been for so long with himself, but had substituted some other man, he would have been distressed, for such a portrait would have struck him as lifelike. But to suppose that she went to bad houses, that she abandoned herself to orgies with other women, that she led the crapulous existence of the most abject, the most contemptible of mortals—would be an insane wandering of the mind, for the realisation of which, thank heaven, the chrysanthemums that he could imagine, the daily cups of tea, the virtuous indignation left neither time nor place.
“Odette, my darling,” he began, “I know, I am being simply odious, but I must ask you a few questions. You remember what I once thought about you and Mme. Verdurin? Tell me, was it true? Have you, with her or anyone else, ever?” She shook her head, pursing her lips together; a sign which people commonly employ to signify that they are not going, because it would bore them to go, when someone has asked, “Are you coming to watch the procession go by?”, or “Will you be at the review?” But this shake of the head, which is thus commonly used to decline participation in an event that has yet to come, imparts for that reason an element of uncertainty to the denial of participation in an event that is past. Furthermore, it suggests reasons of personal convenience, rather than any definite repudiation, any moral impossibility. When he saw Odette thus make him a sign that the insinuation was false, he realised that it was quite possibly true.
But, often enough, the things that he did not know, that he dreaded, now, to learn, it was Odette herself who, spontaneously and without thought of what she did, revealed them to him; for the gap which her vices made between her actual life and the comparatively innocent life which Swann had believed, and often still believed his mistress to lead, was far wider than she knew. A vicious person, always affecting the same air of virtue before people whom he is anxious to keep from having any suspicion of his vices, has no register, no gauge at hand from which he may ascertain how far those vices (their continuous growth being imperceptible by himself) have gradually segregated him from the normal ways of life. In the course of their cohabitation, in Odette’s mind, with the memory of those of her actions which she concealed from Swann, her other, her innocuous actions were gradually coloured, infected by these, without her being able to detect anything strange in them, without their causing any explosion in the particular region of herself in which she made them live, but when she related them to Swann, he was overwhelmed by the revelation of the duplicity to which they pointed.
In former times, having often thought with terror that a day must come when he would cease to be in love with Odette, he had determined to keep a sharp lookout, and as soon as he felt that love was beginning to escape him, to cling tightly to it and to hold it back. But now, to the faintness of his love there corresponded a simultaneous faintness in his desire to remain her lover. For a man cannot change, that is to say become another person, while he continues to obey the dictates of the self which he has ceased to be.
As the different changes and chances that bring us into the company of certain other people in this life do not coincide with the periods in which we are in love with those people, but, overlapping them, may occur before love has begun, and may be repeated after love is ended, the earliest appearances, in our life, of a creature who is destined to afford us pleasure later on, assume retrospectively in our eyes a certain value as an indication, a warning, a presage. It was in this fashion that Swann had often carried back his mind to the image of Odette, encountered in the theatre, on that first evening when he had no thought of ever seeing her again—and that he now recalled the party at Mme. de Saint-Euverte’s, at which he had introduced General de Froberville to Mme. de Cambremer. So manifold are our interests in life that it is not uncommon that, on a single occasion, the foundations of a happiness which does not yet exist are laid down simultaneously with aggravations of a grief from which we are still suffering. And, no doubt, that might have occurred to Swann elsewhere than at Mme. de Saint-Euverte’s. Who, indeed, can say whether, in the event of his having gone, that evening, somewhere else, other happinesses, other griefs would not have come to him, which, later, would have appeared to have been inevitable? But what did seem to him to have been inevitable was what had indeed taken place, and he was not far short of seeing something providential in the fact that he had at last decided to go to Mme. de Saint-Euverte’s that evening, because his mind, anxious to admire the richness of invention that life shows, and incapable of facing a difficult problem for any length of time, such as to discover what, actually, had been most to be wished for, came to the conclusion that the sufferings through which he had passed that evening, and the pleasures, at that time unsuspected, which were already being brought to birth—the exact balance between which was too difficult to establish—were linked by a sort of concatenation of necessity.
I longed for nothing more than to behold a storm at sea, less as a mighty spectacle than as a momentary revelation of the true life of nature; or rather there were for me no mighty spectacles save those which I knew to be not artificially composed for my entertainment, but necessary and unalterable—the beauty of landscapes or of great works of art. I was not curious, I did not thirst to know anything save what I believed to be more genuine than myself, what had for me the supreme merit of showing me a fragment of the mind of a great genius, or of the force or the grace of nature as she appeared when left entirely to herself, without human interference. Just as the lovely sound of her voice, reproduced, all by itself, upon the phonograph, could never console a man for the loss of his mother, so a mechanical imitation of a storm would have left me as cold as did the illuminated fountains at the Exhibition. I required also, if the storm was to be absolutely genuine, that the shore from which I watched it should be a natural shore, not an embankment recently constructed by a municipality. Besides, nature, by all the feelings that she aroused in me, seemed to me the most opposite thing in the world to the mechanical inventions of mankind. The less she bore their imprint, the more room she offered for the expansion of my heart.
I did not then represent to myself towns, landscapes, historic buildings, as pictures more or less attractive, cut out here and there of a substance that was common to them all, but looked on each of them as on an unknown thing, different from all the rest, a thing for which my soul was athirst, by the knowledge of which it would benefit. How much more individual still was the character that they assumed from being designated by names, names that were only for themselves, proper names such as people have. Words present to us little pictures of things, lucid and normal, like the pictures that are hung on the walls of schoolrooms to give children an illustration of what is meant by a carpenter’s bench, a bird, an anthill; things chosen as typical of everything else of the same sort. But names present to us—of persons and of towns which they accustom us to regard as individual, as unique, like persons—a confused picture, which draws from the names, from the brightness or darkness of their sound, the colour in which it is uniformly painted, like one of those posters, entirely blue or entirely red, in which, on account of the limitations imposed by the process used in their reproduction, or by a whim on the designer’s part, are blue or red not only the sky and the sea, but the ships and the church and the people in the streets.
And besides, even from the point of view of mere quantity, in our life the days are not all equal. To reach the end of a day, natures that are slightly nervous, as mine was, make use, like motorcars, of different “speeds.” There are mountainous, uncomfortable days, up which one takes an infinite time to pass, and days downward sloping, through which one can go at full tilt, singing as one goes.
They were just women, in whose elegance I had no belief, and whose clothes seemed to me unimportant. But when a belief vanishes, there survives it—more and more ardently, so as to cloak the absence of the power, now lost to us, of imparting reality to new phenomena—an idolatrous attachment to the old things which our belief in them did once animate, as if it was in that belief and not in ourselves that the divine spark resided, and as if our present incredulity had a contingent cause—the death of the gods.
The places that we have known belong now only to the little world of space on which we map them for our own convenience. None of them was ever more than a thin slice, held between the contiguous impressions that composed our life at that time; remembrance of a particular form is but regret for a particular moment; and houses, roads, avenues are as fugitive, alas, as the years.
Our virtues themselves are not free and floating qualities over which we retain a permanent control and power of disposal; they come to be so closely linked in our minds with the actions in conjunction with which we make it our duty to practise them, that, if we are suddenly called upon to perform some action of a different order, it takes us by surprise, and without our supposing for a moment that it might involve the bringing of those very same virtues into play. Swann, in his intense consciousness of his new social surroundings, and in the pride with which he referred to them, was like those great artists—modest or generous by nature—who, if at the end of their career they take to cooking or to gardening, display a childlike gratification at the compliments that are paid to their dishes or their borders, and will not listen to any of the criticism which they heard unmoved when it was applied to their real achievements; or who, after giving away a canvas, cannot conceal their annoyance if they lose a couple of francs at dominoes.
But just as I did not wish to see any storms except on those coasts where they raged with most violence, so I should not have cared to hear the great actress except in one of those classic parts in which Swann had told me that she touched the sublime. For when it is in the hope of making a priceless discovery that we desire to receive certain impressions from nature or from works of art, we have certain scruples about allowing our soul to gather, instead of these, other, inferior, impressions, which are liable to make us form a false estimate of the value of Beauty
Then, at last, a sense of admiration did possess me, provoked by the frenzied applause of the audience. I mingled my own with theirs, endeavouring to prolong the general sound so that Berma, in her gratitude, should surpass herself, and I be certain of having heard her on one of her great days. A curious thing, by the way, was that the moment when this storm of public enthusiasm broke loose was, as I afterwards learned, that in which Berma reveals one of her richest treasures. It would appear that certain transcendent realities emit all around them a radiance to which the crowd is sensitive. So it is that when any great event occurs, when on a distant frontier an army is in jeopardy, or defeated, or victorious, the vague and conflicting reports which we receive, from which an educated man can derive little enlightenment, stimulate in the crowd an emotion by which that man is surprised, and in which, once expert criticism has informed him of the actual military situation, he recognises the popular perception of that “aura” which surrounds momentous happenings, and which may be visible hundreds of miles away. One learns of a victory either after the war is over, or at once, from the hilarious joy of one’s hall porter. One discovers the touch of genius in Berma’s acting a week after one has heard her, in the criticism of some review, or else on the spot, from the thundering acclamation of the stalls.
Practically everyone was surprised at the marriage, and this, in itself, is surprising. No doubt very few people understand the purely subjective nature of the phenomenon that we call love, or how it creates, so to speak, a fresh, a third, a supplementary person, distinct from the person whom the world knows by the same name, a person most of whose constituent elements are derived from ourself, the lover. And so there are very few who can regard as natural the enormous proportions that a creature comes to assume in our eyes who is not the same as the creature that they see.
For it is difficult for any of us to calculate exactly on what scale his words or his gestures are apparent to others. Partly from the fear of exaggerating our own importance, and also because we enlarge to enormous proportions the field over which the impressions formed by other people in the course of their lives are obliged to extend, we imagine that the accessories of our speech and attitudes scarcely penetrate the consciousness, still less remain in the memory of those with whom we converse. It is, we may suppose, to a prompting of this sort that criminals yield when they “touch up” the wording of a statement already made, thinking that the new variant cannot be confronted with any existing version.
In theory one is aware that the earth revolves, but in practice one does not perceive it, the ground upon which one treads seems not to move, and one can live undisturbed. So it is with Time in one’s life. And to make its flight perceptible novelists are obliged, by wildly accelerating the beat of the pendulum, to transport the reader in a couple of minutes over ten, or twenty, or even thirty years. At the top of one page we have left a lover full of hope; at the foot of the next we meet him again, a bowed old man of eighty, painfully dragging himself on his daily walk about the courtyard of an almshouse, scarcely replying to what is said to him, oblivious of the past. In saying of me, “He is no longer a child,” “His tastes will not change now,” and so forth, my father had suddenly made me apparent to myself in my position in Time, and caused me the same kind of depression as if I had been, not yet the enfeebled old pensioner, but one of those heroes of whom the author, in a tone of indifference which is particularly galling, says to us at the end of a book: “He very seldom comes up now from the country. He has finally decided to end his days there.”
The questing, anxious, exacting way that we have of looking at the person we love, our eagerness for the word which shall give us or take from us the hope of an appointment for the morrow, and, until that word is uttered, our alternative if not simultaneous imaginings of joy and of despair, all these make our observation, in the beloved object’s presence, too tremulous to be able to carry away a dear impression of her. Perhaps, also, that activity of all the senses at once which endeavours to learn from the visible aspect alone what lies behind it is overindulgent to the thousand forms, to the changing fragrance, to the movements of the living person whom as a rule, when we are not in love, we regard as fixed in one permanent position. Whereas the beloved model does not stay still; and our mental photographs of her are always blurred.
It is only people incapable of analysing, in their perception, what at first sight appears indivisible who believe that one’s position is consolidated with one’s person. One and the same man, taken at successive points in his life, will be found to breathe, at different stages on the social ladder, in atmospheres that do not of necessity become more and more refined; whenever, in any period of our existence, we form or reform associations with a certain environment, and feel that we can move at ease in it and are made comfortable, we begin quite naturally to make ourselves fast to it by putting out roots and tendrils.
And so—just as Bergotte’s way of speaking would no doubt have been charming if he himself had been merely an amateur repeating imitations of Bergotte, whereas it was attached to the mind of Bergotte, at work and in action, by essential ties which the ear did not at once distinguish—so it was because Bergotte applied that mind with precision to the reality which pleased him that his language had in it something positive, something over-rich, disappointing those who expected to hear him speak only of the “eternal torrent of forms,” and of the “mystic thrills of beauty.” Moreover the quality, always rare and new, of what he wrote was expressed in his conversation by so subtle a manner of approaching a question, ignoring every aspect of it that was already familiar, that he appeared to be seizing hold of an unimportant detail, to be quite wrong about it, to be speaking in paradox, so that his ideas seemed as often as not to be in confusion, for each of us finds lucidity only in those ideas which are in the same state of confusion as his own. Besides, as all novelty depends upon the elimination, first, of the stereotyped attitude to which we have grown accustomed, and which has seemed to us to be reality itself, every new conversation, as well as all original painting and music, must always appear laboured and tedious. It is founded upon figures of speech with which we are not familiar, the speaker appears to us to be talking entirely in metaphors; and this wearies us, and gives us the impression of a want of truth. (After all, the old forms of speech must in their time have been images difficult to follow when the listener was not yet cognisant of the universe which they depicted. But he has long since decided that this must be the real universe, and so relies confidently upon it.)
These young Bergottes—the future writer and his brothers and sisters—were doubtless in no way superior, far from it, to other young people, more refined, more intellectual than themselves, who found the Bergottes rather “loud,” that is to say a trifle vulgar, irritating one by the witticisms which characterised the tone, at once pretentious and puerile, of their household. But genius, and even what is only great talent, spring less from seeds of intellect and social refinement superior to those of other people than from the faculty of transposing, and so transforming them. To heat a liquid over an electric lamp one requires to have not the strongest lamp possible, but one of which the current can cease to illuminate, can be diverted so as instead of light to give heat. To mount the skies it is not necessary to have the most powerful of motors, one must have a motor which, instead of continuing to run along the earth’s surface, intersecting with a vertical line the horizontal which it began by following, is capable of converting its speed into ascending force. Similarly the men who produce works of genius are not those who live in the most delicate atmosphere, whose conversation is most brilliant or their culture broadest, but those who have had the power, ceasing in a moment to live only for themselves, to make use of their personality as of a mirror, in such a way that their life, however unimportant it may be socially, and even, in a sense, intellectually speaking, is reflected by it, genius consisting in the reflective power of the writer and not in the intrinsic quality of the scene reflected. The day on which young Bergotte succeeded in showing to the world of his readers the tasteless household in which he had passed his childhood, and the not very amusing conversations between himself and his brothers, on that day he climbed far above the friends of his family, more intellectual and more distinguished than himself; they in their fine Rolls Royces might return home expressing due contempt for the vulgarity of the Bergottes; but he, with his modest engine which had at last left the ground, he soared above their heads.
Just as in pathology certain conditions similar in appearance are due, some to an excess others to an insufficiency of tension, of secretion and so forth, so there may be vice arising from supersensitiveness just as much as from the lack of it. Perhaps it is only in really vicious lives that the moral problem can arise in all its disquieting strength. And of this problem the artist finds a solution in the terms not of his own personal life but of what is for him the true life, a general, a literary solution. As the great Doctors of the Church began often, without losing their virtue, by acquainting themselves with the sins of all mankind, out of which they extracted their own personal sanctity, so great artists often, while being thoroughly wicked, make use of their vices in order to arrive at a conception of the moral law that is binding upon us all. It is the vices (or merely the weaknesses and follies) of the circle in which they live, the meaningless conversation, the frivolous or shocking lives of their daughters, the infidelity of their wives, or their own misdeeds that writers have most often castigated in their books, without, however, thinking it necessary to alter their domestic economy or to improve the tone of their households.
And so, when Bergotte had to express an opinion which was the opposite of my own, he in no way reduced me to silence, to the impossibility of framing any reply, as M. de Norpois would have done. This does not prove that Bergotte’s opinions were of less value than the Ambassador’s; far from it. A powerful idea communicates some of its strength to him who challenges it. Being itself a part of the riches of the universal Mind, it makes its way into, grafts itself upon the mind of him whom it is employed to refute, slips in among the ideas already there, with the help of which, gaining a little ground, he completes and corrects it; so that the final utterance is always to some extent the work of both parties to a discussion. It is to ideas which are not, properly speaking, ideas at all, to ideas which, founded upon nothing, can find no support, no kindred spirit among the ideas of the adversary, that he, grappling with something which, is not there, can find no word to say in answer. The arguments of M. de Norpois (in the matter of art) were unanswerable simply because they were without reality.
It is, of course, common knowledge that a child takes after both its father and its mother. And yet the distribution of the merits and defects which it inherits is so oddly planned that, of two good qualities which seemed inseparable in one of the parents you will find but one in the child, and allied to that very fault in the other parent which seemed most irreconcilable with it. Indeed, the incarnation of a good moral quality in an incompatible physical blemish is often one of the laws of filial resemblance. Of two sisters, one will combine with the proud bearing of her father the mean little soul of her mother; the other, abundantly endowed with the paternal intelligence, will present it to the world in the aspect which her mother has made familiar; her mother’s shapeless nose and scraggy bosom are become the bodily covering of talents which you had learned to distinguish beneath a superb presence. With the result that of each of the sisters one can say with equal justification that it is she who takes more after one or other of her parents.
“This is all between ourselves,” said Bergotte as he left me outside my own door. A few years later I should have answered: “I never repeat things.” That is the ritual phrase of society, from which the slanderer always derives a false reassurance. It is what I should have said then and there to Bergotte, for one does not invent all one’s speeches, especially when, one is acting merely as a card in the social pack. But I did not yet know the formula. What my great-aunt, on the other hand, would have said on a similar occasion was: “If you don’t wish it to be repeated, why do you say it?” That is the answer of the unsociable, of the quarrelsome. I was nothing of that sort: I bowed my head in silence.
And so there was not from the Swanns any more than from my parents, that is to say from those who, at different times, had seemed bound to place obstacles in my way, any further opposition to that pleasant existence in which I might see Gilberte as often as I chose, with enjoyment if not with peace of mind. There can be no peace of mind in love, since the advantage one has secured is never anything but a fresh starting-point for further desires. So long as I had not been free to go to her, having my eyes fixed upon that inaccessible goal of happiness, I could not so much as imagine the fresh grounds for anxiety that lay in wait for me there. Once the resistance of her parents was broken, and the problem solved at last, it began to set itself anew, and always in different terms. Each evening, on arriving home, I reminded myself that I had things to say to Gilberte of prime importance, things upon which our whole friendship hung, and these things were never the same. But at least I was happy, and no further menace arose to threaten my happiness. One was to appear, alas, from a quarter in which I had never detected any peril, namely from Gilberte and myself. And yet I ought to have been tormented by what, on the contrary, reassured me, by what I mistook for happiness. We are, when we love, in an abnormal state, capable of giving at once to an accident, the most simple to all appearance and one that may at any moment occur, a serious aspect which that accident by itself would not bear. What makes us so happy is the presence in our heart of an unstable element which we are perpetually arranging to keep in position, and of which we cease almost to be aware so long as it is not displaced. Actually, there is in love a permanent strain of suffering which happiness neutralises, makes conditional only, procrastinates, but which may at any moment become what it would long since have been had we not obtained what we were seeking, sheer agony.
Grief that is caused one by a person with whom one is in love can be bitter, even when it is interpolated among preoccupations, occupations, pleasures in which that person is not directly involved and from which our attention is diverted only now and again to return to it. But when such a grief has its birth—as was now happening—at a moment when the happiness of seeing that person fills us to the exclusion of all else, the sharp depression that then affects our spirits, sunny hitherto, sustained and calm, lets loose in us a raging tempest against which we know not whether we are capable of struggling to the end.
Granted that the intellectual distinction of a house and its smartness are generally in inverse rather than direct ratio, one must suppose, since Swann found Mme. Bontemps attractive, that any forfeiture of position once accepted has the consequence of making us less particular with regard to the people among whom we have resigned ourselves to finding entertainment, less particular with regard to their intelligence as to everything else about them. And if this be true, men, like nations, must see their culture and even their language disappear with their independence. One of the effects of this indulgence is to aggravate the tendency which after a certain age we have towards finding pleasure in speeches that are a homage to our own turn of mind, to our weaknesses, an encouragement to us to yield to them; that is the age at which a great artist prefers to the company of original minds that of pupils who have nothing in common with him save the letter of his doctrine, who listen to him and offer incense; at which a man or woman of mark, who is living entirely for love, will find that the most intelligent person in a gathering is one perhaps of no distinction, but one who has shown by some utterance that he can understand and approve what is meant by an existence devoted to gallantry, and has thus pleasantly excited the voluptuous instincts of the lover or mistress;
When we are in love, our love is too big a thing for us to be able altogether to contain it within us. It radiates towards the beloved object, finds in her a surface which arrests it, forcing it to return to its starting-point, and it is this shock of the repercussion of our own affection which we call the other’s regard for ourselves, and which pleases us more then than on its outward journey because we do not recognise it as having originated in ourselves.
The time which we have at our disposal every day is elastic; the passions that we feel expand it, those that we inspire contract it; and habit fills up what remains.
One felt that she did not dress simply for the comfort or the adornment of her body; she was surrounded by her garments as by the delicate and spiritualised machinery of a whole form of civilisation.
So it is that the different periods of our life overlap one another. We scornfully decline, because of one whom we love and who will some day be of so little account, to see another who is of no account today, with whom we shall be in love tomorrow, with whom we might, perhaps, had we consented to see her now, have fallen in love a little earlier and who would thus have put a term to our present sufferings, bringing others, it is true, in their place.
I had arrived at a state almost of complete indifference to Gilberte when, two years later, I went with my grandmother to Balbec. When I succumbed to the attraction of a strange face, when it was with the help of some other girl that I hoped to discover gothic cathedrals, the palaces and gardens of Italy, I said to myself sadly that this love of ours, in so far as it is love for one particular creature, is not perhaps a very real thing, since if the association of pleasant or unpleasant trains of thought can attach it for a time to a woman so as to make us believe that it has been inspired by her, in a necessary sequence of effect to cause, yet when we detach ourselves, deliberately or unconsciously, from those associations, this love, as though it were indeed a spontaneous thing and sprang from ourselves alone, will revive in order to bestow itself on another woman.
I heard someone who passed me on the seafront at Balbec refer to the “Secretary to the Ministry of Posts and his family.” Now, seeing that as yet I knew nothing of the influence which that family was to exercise over my life, this remark ought to have passed unheeded; instead, it gave me at once an acute twinge, which a self that had for the most part long since been outgrown in me felt at being parted from Gilberte. Because I had never given another thought to a conversation which Gilberte had had with her father in my hearing, in which allusion was made to the Secretary to the Ministry of Posts and his family. Now our love memories present no exception to the general rules of memory, which in turn are governed by the still more general rules of Habit. And as Habit weakens every impression, what a person recalls to us most vividly is precisely what we had forgotten, because it was of no importance, and had therefore left in full possession of its strength. That is why the better part of our memory exists outside ourself, in a blatter of rain, in the smell of an unaired room or of the first crackling brushwood fire in a cold grate: wherever, in short, we happen upon what our mind, having no use for it, had rejected, the last treasure that the past has in store, the richest, that which when all our flow of tears seems to have dried at the source can make us weep again. Outside ourself, did I say; rather within ourself, but hidden from our eyes in an oblivion more or less prolonged. It is thanks to this oblivion alone that we can from time to time recover the creature that we were, range ourself face to face with past events as that creature had to face them, suffer afresh because we are no longer ourself but he, and because he loved what leaves us now indifferent. In the broad daylight of our ordinary memory the images of the past turn gradually pale and fade out of sight, nothing remains of them, we shall never find them again. Or rather we should never find them again had not a few words (such as this “Secretary to the Ministry of Posts”) been carefully locked away in oblivion, just as an author deposits in the National Library a copy of a book which might otherwise become unobtainable.
There are cases (though not, I admit, commonly) in which, one’s days being paralysed by a sedentary life, the best way to save time is to change one’s place of residence. My journey to Balbec was like the first outing of a convalescent who needed only that to convince him that he was cured.
Of thought, in relation to Françoise, one could hardly speak. She knew nothing, in that absolute sense in which to know nothing means to understand nothing, save the rare truths to which the heart is capable of directly attaining. The vast world of ideas existed not for her. But when one studied the clearness of her gaze, the lines of nose and lips, all those signs lacking from so many people of culture in whom they would else have signified a supreme distinction, the noble detachment of a chosen spirit, one was disquieted, as one is by the frank, intelligent eyes of a dog, to which, nevertheless, one knows that all our human concepts must be alien, and was led to ask oneself whether there might not be, among those other humble brethren, our peasant countrymen, creatures who were, like the great ones of the earth, of simple mind, or rather, doomed by a harsh fate to live among the simple-minded, deprived of heavenly light, were yet more naturally, more instinctively akin to the chosen spirits than most educated people, were, so to speak, all members, though scattered, straying, robbed of their heritage of reason, of the celestial family, kinsfolk, that have been lost in infancy, of the loftiest minds to whom—as is apparent from the unmistakable light in their eyes, although they can concentrate that light on nothing—there has been lacking, to endow them with talent, knowledge only.
As a rule it is with our being reduced to a minimum that we live, most of our faculties lie dormant because they can rely upon Habit, which knows what there is to be done and has no need of their services. But on this morning of travel, the interruption of the routine of my existence, the change of place and time had made their presence indispensable. My habits, which were sedentary and not matutinal, played me false, and all my faculties came hurrying to take their place, viewing with one another in their zeal, rising, each of them, like waves in a storm, to the same unaccustomed level, from the basest to the most exalted, from breath, appetite, the circulation of my blood to receptivity and imagination.
Whether my exaltation had been produced by this girl or had on the other hand been responsible for most of the pleasure that I had found in the sight of her, in the sense of her presence, in either event she was so closely associated with it that my desire to see her again was really not so much a physical as a mental desire, not to allow this state of enthusiasm to perish utterly, not to be separated forever from the person who, although quite unconsciously, had participated in it. It was not only because this state was a pleasant one. It was principally because (just as increased tension upon a cord or accelerated vibration of a nerve produces a different sound or colour) it gave another tonality to all that I saw, introduced me as an actor upon the stage of an unknown and infinitely more interesting universe; that handsome girl whom I still could see, while the train gathered speed, was like part of a life other than the life that I knew, separated from it by a clear boundary, in which the sensations that things produced in me were no longer the same, from which to return now to my old life would be almost suicide.
I decided to return to the hotel and to wait for her there: the manager himself came forward and pressed a button, and a person whose acquaintance I had not yet made, labelled “lift” (who at that highest point in the building, which corresponded to the lantern in a Norman church, was installed like a photographer in his darkroom or an organist in his loft) came rushing down towards me with the agility of a squirrel, tamed, active, caged. Then, sliding upwards again along a steel pillar, he bore me aloft in his train towards the dome of this temple of Mammon. On each floor, on either side of a narrow communicating stair, opened out fanwise a range of shadowy galleries, along one of which, carrying a bolster, a chambermaid came past. I lent to her face, which the gathering dusk made featureless, the mask of my most impassioned dreams of beauty, but read in her eyes as they turned towards me the horror of my own nonentity. Meanwhile, to dissipate, in the course of this interminable assent, the mortal anguish which I felt in penetrating thus in silence the mystery of this chiaroscuro so devoid of poetry, lighted by a single vertical line of little windows which were those of the solitary water-closet on each landing, I addressed a few words to the young organist, artificer of my journey and my partner in captivity, who continued to manipulate the registers of his instrument and to finger the stops. I apologised for taking up so much room, for giving him so much trouble, and asked whether I was not obstructing him in the practice of an art to which, so as to flatter the performer, I did more than display curiosity, I confessed my strong attachment. But he vouchsafed no answer, whether from astonishment at my words, preoccupation with what he was doing, regard for convention, hardness of hearing, respect for holy ground, fear of danger, slowness of understanding, or by the manager’s orders.
Certainly Bloch had been the means of opening a new era and had altered the value of life for me on the day when he had told me that the dreams which I had entertained on my solitary walks along the Méséglise way, when I hoped that some peasant girl might pass whom I could take in my arms, were not a mere fantasy which corresponded to nothing outside myself, but that all the girls one met, whether villagers or “young ladies,” were alike ready and willing to give ear to such prayers. And even if I were fated, now that I was ill and did not go out by myself, never to be able to make love to them, I was happy all the same, like a child born in a prison or a hospital, who, having always supposed that the human organism was capable of digesting only dry bread and “physic,” has learned suddenly that peaches, apricots and grapes are not simply part of the decoration of the country scene but delicious and easily assimilated food. Even if his gaoler or his nurse does not allow him to pluck those tempting fruits, still the world seems to him a better place and existence in it more clement. For a desire seems to us more attractive, we repose on it with more confidence, when we know that outside ourself there is a reality which conforms to it, even if, for us, it is not to be realised. And we think with more joy of a life in which (on condition that we eliminate for a moment from our mind the tiny obstacle, accidental and special, which prevents us personally from doing so) we can imagine ourself to be assuaging that desire. As to the pretty girls who went past, from the day on which I had first known that their cheeks could be kissed, I had become curious about their souls. And the universe had appeared to me more interesting.
My intelligence might have told me the opposite. But the characteristic feature of the silly phase through which I was passing—a phase by no means irresponsive, indeed highly fertile—is that we do not consult our intelligence and that the most trivial attributes of other people seem to us then to form an inseparable part of their personality. In a world thronged with monsters and with gods, we are barely conscious of tranquillity. There is hardly one of the actions which we performed in that phase which we would not give anything, in later life, to be able to erase from our memory. Whereas what we ought to regret is that we no longer possess the spontaneity which made us perform them. In later life we look at things in a more practical way, in full conformity with the rest of society, but youth was the only time in which we learned anything.
“Oh, you say ‘lift,’ do you?” And then, in a dry and lofty tone: “Not that it is of the slightest importance.” A phrase that is like a reflex action of the body, the same in all men whose self-esteem is great, in the gravest circumstances as well as in the most trivial, betraying there as clearly as on this occasion how important the thing in question seems to him who declares that it is of no importance; a tragic phrase at times, the first to escape (and then how heartbreaking) the lips of every man at all proud from whom we have just taken the last hope to which he still clung by refusing to do him a service. “Oh, well, it’s not of the slightest importance; I shall make some other arrangement:” the other arrangement which it is not of the slightest importance that he should be driven to adopt being often suicide.
In the human race the frequency of the virtues that are identical in us all is not more wonderful than the multiplicity of the defects that are peculiar to each one of us.
I have hardly any choice now save between honest brutes, insensible and loyal, in whom the mere sound of their voices shows at once that they take absolutely no interest in one’s life—and another kind of men who so long as they are with one understand one, cherish one, grow sentimental even to tears, take their revenge a few hours later by making some cruel joke at one’s expense, but return to one, always just as comprehending, as charming, as closely assimilated, for the moment, to oneself, I think that it is of this latter sort that I prefer if not the moral worth at any rate the society.
Saint-Loup indeed belonged to that type of young men of fashion, situated at an altitude at which it has been possible to cultivate such expressions as: “What is really rather nice about him,” “His rather nice side,” precious seeds which produce very rapidly a way of looking at things in which one counts oneself as nothing and the “people” as everything; the exact opposite, in a word, of plebeian pride.
Besides, sir, the greatest folly of all is to laugh at or to condemn in others what one does not happen oneself to feel. I love the night, and you tell me that you are afraid of it. I love the scent of roses, and I have a friend whom it throws into a fever. Do you suppose that I think, for that reason, that he is inferior to me? I try to understand everything and I take care to condemn nothing. After all, you must not be too sorry for yourself; I do not say that these moods of depression are not painful, I know that one can be made to suffer by things which the world would not understand.
People in society, because they know men of talent, original characters, and have them to dine in their houses, do not on that account understand them any better. But when one has lived to some extent in society, the silliness of its inhabitants makes one too anxious to live, suppose too high a standard of intelligence in the obscure circles in which people know only “without actually knowing.”
He lived in the world of “very nearlies,” where people salute the empty air and arrive at wrong judgments. Inexactitude, incompetence do not modify their assurance; quite the contrary. It is the propitious miracle of self-esteem that, since few of us are in a position to enjoy the society of distinguished people, or to form intellectual friendships, those to whom they are denied still believe themselves to be the best endowed of men, because the optics of our social perspective make every grade of society seem the best to him who occupies it, and beholds as less favoured than himself, less fortunate and therefore to be pitied, the greater men whom he names and calumniates without knowing, judges and despises without understanding them. Even in cases where the multiplication of his modest personal advantages by his self-esteem would not suffice to assure a man the dose of happiness, superior to that accorded to others, which is essential to him, envy is always there to make up the balance. It is true that if envy finds expression in scornful phrases, we must translate “I have no wish to know him” by “I have no means of knowing him.” That is the intellectual sense. But the emotional sense is indeed, “I have no wish to know him.” The speaker knows that it is not true, but he does not, all the same, say it simply to deceive; he says it because it is what he feels, and that is sufficient to bridge the gulf between them, that is to say to make him happy.
I was passing through one of those periods of our youth, unprovided with any one definite love, vacant, in which at all times and in all places—as a lover the woman by whose charms he is smitten—we desire, we seek, we see Beauty. Let but a single real feature—the little that one distinguishes of a woman seen from afar or from behind—enable us to project the form of beauty before our eyes, we imagine that we have seen her before, our heart beats, we hasten in pursuit, and will always remain half-persuaded that it was she, provided that the woman has vanished: it is only if we manage to overtake her that we realise our mistake.
It was not perhaps, in this life of ours, mere chance that had, in forming this group of friends, chosen them all of such beauty; perhaps these girls (whose attitude was enough to reveal their nature, bold, frivolous and hard), extremely sensitive to everything that was ludicrous or ugly, incapable of yielding to an intellectual or moral attraction, had naturally felt themselves, among companions of their own age, repelled by all those in whom a pensive or sensitive disposition was betrayed by shyness, awkwardness, constraint, by what, they would say, “didn’t appeal” to them, and from such had held aloof; while they attached themselves, on the other hand, to others to whom they were drawn by a certain blend of grace, suppleness, and physical neatness, the only form in which they were able to picture the frankness of a seductive character and the promise of pleasant hours in one another’s company. Perhaps, too, the class to which they belonged, a class which I should not have found it easy to define, was at that point in its evolution at which, whether thanks to its growing wealth and leisure, or thanks to new athletic habits, extended now even to certain plebeian elements, and a habit of physical culture to which had not yet been added the culture of the mind, a social atmosphere, comparable to that of smooth and prolific schools of sculpture, which have not yet gone in for tortured expressions, produces naturally and in abundance fine bodies with fine legs, fine hips, wholesome and reposeful faces, with an air of agility and guile. And were they not noble and calm models of human beauty that I beheld there, outlined against the sea, like statues exposed to the sunlight upon a Grecian shore?
They had, for whatever did not form part of their group, no affectation of contempt; their genuine contempt was sufficient. But they could not set eyes on an obstacle without amusing themselves by crossing it, either in a running jump or with both feet together, because they were all filled to the brim, exuberant with that youth which we need so urgently to spend that even when we are unhappy or unwell, obedient rather to the necessities of our age than to the mood of the day, we can never pass anything that can be jumped over or slid down without indulging ourselves conscientiously, interrupting, interspersing our slow progress—as Chopin his most melancholy phrase—with graceful deviations in which caprice is blended with virtuosity.
If we thought that the eyes of a girl like that were merely two glittering sequins of mica, we should not be athirst to know her and to unite her life to ours. But we feel that what shines in those reflecting discs is not due solely to their material composition; that it is, unknown to us, the dark shadows of the ideas that the creature is conceiving, relative to the people and places that she knows—the turf of racecourses, the sand of cycling tracks over which, pedalling on past fields and woods, she would have drawn me after her, that little peri, more seductive to me than she of the Persian paradise—the shadows, too, of the home to which she will presently return, of the plans that she is forming or that others have formed for her; and above all that it is she, with her desires, her sympathies, her revulsions, her obscure and incessant will. I knew that I should never possess this young cyclist if I did not possess also what there was in her eyes. And it was consequently her whole life that filled me with desire; a sorrowful desire because I felt that it was not to be realised, but exhilarating, because what had hitherto been my life, having ceased of a sudden to be my whole life, being no more now than a little part of the space stretching out before me, which I was burning to cover and which was composed of the lives of these girls, offered me that prolongation, that possible multiplication of oneself which is happiness.
This fleetingness of persons who are not known to us, who force us to put out from the harbour of life, in which the women whose society we frequent have all, in course of time, laid bare their blemishes, urges us into that state of pursuit in which there is no longer anything to arrest the imagination. But to strip our pleasures of imagination is to reduce them to their own dimensions, that is to say to nothing. Offered me by one of those procuresses (whose good offices, all the same, the reader has seen that I by no means scorned), withdrawn from the element which gave them so many fine shades and such vagueness, these girls would have enchanted me less. We must have imagination, awakened by the uncertainty of being able to attain our object, to create a goal which hides our other goal from us, and by substituting for sensual pleasures the idea of penetrating into a life prevents us from recognising that pleasure, from tasting its true savour, from restricting it to its own range. There must be, between us and the fish which, if we saw it for the first time cooked and served on a table, would not appear worth the endless trouble, craft and stratagem that are necessary if we are to catch it, interposed, during our afternoons with the rod, the ripple to whose surface come wavering, without our quite knowing what we intend to do with them, the burnished gleam of flesh, the indefiniteness of a form, in the fluidity of a transparent and flowing azure.
For just as it is not the desire to become famous but the habit of being laborious that enables us to produce a finished work, so it is not the activity of the present moment but wise reflections from the past that help us to safeguard the future.
I ought here to add that this insignificance into which the most serious matters subsided, by contrast with the violence of my exaltation, came in the end to include Mlle. Simonet and her friends. The enterprise of knowing them seemed to me easy now but hardly worth the trouble, for my immediate sensation alone, thanks to its extraordinary intensity, to the joy that its slightest modifications, its mere continuity provoked, had any importance for me; all the rest, parents, work, pleasures, girls at Balbec, weighed with me no more than does a flake of foam in a strong wind that will not let it find a resting place, existed no longer save in relation to this internal power: intoxication makes real for an hour or two a subjective idealism, pure phenomenism; nothing is left now but appearances, nothing exists save as a function of our sublime self. This is not to say that a genuine love, if we have one, cannot survive in such conditions. But we feel so unmistakably, as though in a new atmosphere, that unknown pressures have altered the dimensions of that sentiment that we can no longer consider it in the old way. It is indeed still there and we shall find it, but in a different place, no longer weighing upon us, satisfied by the sensation which the present affords it, a sensation that is sufficient for us, since for what is not actually present we take no thought. Unfortunately the coefficient which thus alters our values alters them only in the hour of intoxication. The people who had lost all their importance, whom we scattered with our breath like soap-bubbles, will tomorrow resume their density; we shall have to try afresh to settle down to work which this evening had ceased to have any significance. A more serious matter still, these mathematics of the morrow, the same as those of yesterday, in whose problems we shall find ourselves inexorably involved, it is they that govern us even in these hours, and we alone are unconscious of their rule. If there should happen to be, near us, a woman, virtuous or inimical, that question so difficult an hour ago—to know whether we should succeed in finding favour with her—seems to us now a million times easier of solution without having become easier in any respect, for it is only in our own sight, in our own inward sight that we have altered. And she is as much annoyed with us at this moment as we shall be next day at the thought of our having given a hundred francs to the messenger, and for the same reason which in our case has merely been delayed in its operation, namely the absence of intoxication.
As for Robert, scarcely able to keep in his place at table, concealing beneath a courtier’s smile his warrior’s thirst for action—when I examined him I could see how closely the vigorous structure of his triangular face must have been modelled on that of his ancestors’ faces, a face devised rather for an ardent bowman than for a delicate student. Beneath his fine skin the bold construction, the feudal architecture were apparent. His head made one think of those old dungeon keeps on which the disused battlements are still to be seen, although inside they have been converted into libraries.
Suddenly I was asleep, I had fallen into that deep slumber in which are opened to us a return to childhood, the recapture of past years, of lost feelings, the disincarnation, the transmigration of the soul, the evoking of the dead, the illusions of madness, retrogression towards the most elementary of the natural kingdoms (for we say that we often see animals in our dreams, but we forget almost always that we are ourself then an animal deprived of that reasoning power which projects upon things the light of certainty; we present on the contrary to the spectacle of life only a dubious vision, destroyed afresh every moment by oblivion, the former reality fading before that which follows it as one projection of a magic lantern fades before the next as we change the slide), all those mysteries which we imagine ourselves not to know and into which we are in reality initiated almost every night, as we are into the other great mystery of annihilation and resurrection
Philosophy distinguishes often between free and necessary acts. Perhaps there is none to the necessity of which we are more completely subjected than that which, by virtue of an ascending power held in check during the act itself, makes so unfailingly (once our mind is at rest) spring up a memory that was levelled with other memories by the distributed pressure of our indifference, and rush to the surface, because unknown to us it contained, more than any of the others, a charm of which we do not become aware until the following day. And perhaps there is not, either, any act so free, for it is still unprompted by habit, by that sort of mental hallucination which, when we are in love, facilitates the invariable reappearance of the image of one particular person.
I had no reason, after all, to know that they were not about to sail for America, or to return to Paris. This was enough to make me begin to love them. One can feel an attraction towards a particular person. But to release that fount of sorrow, that sense of the irreparable, those agonies which prepare the way for love, there must be—and this is, perhaps, more than any person can be, the actual object which our passion seeks so anxiously to embrace—the risk of an impossibility.
I had guessed long ago in the Champs-Élysées, and had since established to my own satisfaction, that when we are in love with a woman we simply project into her a state of our own soul, that the important thing is, therefore, not the worth of the woman but the depth of the state; and that the emotions which a young girl of no kind of distinction arouses in us can enable us to bring to the surface of our consciousness some of the most intimate parts of our being, more personal, more remote, more essential than would be reached by the pleasure that we derive from the conversation of a great man or even from the admiring contemplation of his work.
I caught sight of myself in a glass. To add to the disaster of my not having been introduced to the girls, I noticed that my necktie was all crooked, my hat left long wisps of hair showing, which did not become me; but it was a piece of luck, all the same, that they should have seen me, even thus attired, in Elstir’s company and so could not forget me; also that I should have put on, that morning, at my grandmother’s suggestion, my smart waistcoat, when I might so easily have been wearing one that was simply hideous, and be carrying my best stick. For while an event for which we are longing never happens quite in the way we have been expecting, failing the advantages on which we supposed that we might count, others present themselves for which we never hoped, and make up for our disappointment; and we have been so dreading the worst that in the end we are inclined to feel that, taking one thing with another, chance has, on the whole, been rather kind to us.
“There is no man,” he began, “however wise, who has not at some period of his youth said things, or lived in a way the consciousness of which is so unpleasant to him in later life that he would gladly, if he could, expunge it from his memory. And yet he ought not entirely to regret it, because he cannot be certain that he has indeed become a wise man—so far as it is possible for any of us to be wise—unless he has passed through all the fatuous or unwholesome incarnations by which that ultimate stage must be preceded. I know that there are young fellows, the sons and grandsons of famous men, whose masters have instilled into them nobility of mind and moral refinement in their schooldays. They have, perhaps, when they look back upon their past lives, nothing to retract; they can, if they choose, publish a signed account of everything they have ever said or done; but they are poor creatures, feeble descendants of doctrinaires, and their wisdom is negative and sterile. We are not provided with wisdom, we must discover it for ourselves, after a journey through the wilderness which no one else can take for us, an effort which no one can spare us, for our wisdom is the point of view from which we come at last to regard the world. The lives that you admire, the attitudes that seem noble to you are not the result of training at home, by a father, or by masters at school, they have sprung from beginnings of a very different order, by reaction from the influence of everything evil or commonplace that prevailed round about them. They represent a struggle and a victory. I can see that the picture of what we once were, in early youth, may not be recognisable and cannot, certainly, be pleasing to contemplate in later life. But we must not deny the truth of it, for it is evidence that we have really lived, that it is in accordance with the laws of life and of the mind that we have, from the common elements of life, of the life of studios, of artistic groups—assuming that one is a painter—extracted something that goes beyond them.”
Since I had seen such things depicted in watercolours by Elstir, I sought to find again in reality, I cherished, as though for their poetic beauty, the broken gestures of the knives still lying across one another, the swollen convexity of a discarded napkin upon which the sun would patch a scrap of yellow velvet, the half-empty glass which thus showed to greater advantage the noble sweep of its curved sides, and, in the heart of its translucent crystal, clear as frozen daylight, a dreg of wine, dusky but sparkling with reflected lights, the displacement of solid objects, the transmutation of liquids by the effect of light and shade, the shifting colour of the plums which passed from green to blue and from blue to golden yellow in the half-plundered dish, the chairs, like a group of old ladies, that came twice daily to take their places round the white cloth spread on the table as on an altar at which were celebrated the rites of the palate, where in the hollows of oyster-shells a few drops of lustral water had gathered as in tiny holy water stoups of stone; I tried to find beauty there where I had never imagined before that it could exist, in the most ordinary things, in the profundities of “still life.”
On entering any social gathering, when we are young, we lose consciousness of our old self, we become a different man, every drawing-room being a fresh universe, in which, coming under the sway of a new moral perspective, we fasten our attention, as if they were to matter to us for all time, on people, dances, card-tables, all of which we shall have forgotten by the morning. Obliged to follow, if I was to arrive at the goal of conversation with Albertine, a road in no way of my own planning, which first brought me to a halt at Elstir, passed by other groups of guests to whom I was presented, then along the table, at which I was offered, and ate a strawberry tart or two, while I listened, motionless, to the music that was beginning in another part of the room, I found myself giving to these various incidents the same importance as to my introduction to Mlle. Simonet, an introduction which was now nothing more than one among several such incidents, having entirely forgotten that it had been, but a few minutes since, my sole object in coming there that day. But is it not ever thus in the bustle of daily life, with every true happiness, every great sorrow. In a room full of other people we receive from her whom we love the answer, propitious or fatal, which we have been awaiting for the last year. But we must go on talking, ideas come, one after another, forming a smooth surface which is pricked, at the very most, now and then by a dull throb from within of the memory, deep-rooted enough but of very slender growth, that misfortune has come upon us. If, instead of misfortune, it is happiness, it may be that not until many years have elapsed will we recall that the most important event in our sentimental life occurred without our having time to give it any prolonged attention, or even to become aware of it almost, at a social gathering, it may have been, to which we had gone solely in expectation of that event.
This is not to say that the introduction which followed did not give me any pleasure, nor assume a definite importance in my eyes. But so far as the pleasure was concerned, I was not conscious of it, naturally, until some time later, when, once more in the hotel, and in my room alone, I had become myself again. Pleasure in this respect is like photography. What we take, in the presence of the beloved object, is merely a negative film; we develop it later, when we are at home, and have once again found at our disposal that inner darkroom, the entrance to which is barred to us so long as we are with other people.
The good and bad qualities which a person presents to us, exposed to view on the surface of his or her face, rearrange themselves in a totally different order if we approach them from another angle—just as, in a town, buildings that appear strung irregularly along a single line, from another aspect retire into a graduated distance, and their relative heights are altered.
But this was merely a second impression and there were doubtless others through which I was successively to pass. Thus it can be only after one has recognised, not without having had to feel one’s way, the optical illusions of one’s first impression that one can arrive at an exact knowledge of another person, supposing such knowledge to be ever possible. But it is not; for while our original impression of him undergoes correction, the person himself, not being an inanimate object, changes in himself, we think that we have caught him, he moves, and, when we imagine that at last we are seeing him clearly, it is only the old impressions which we had already formed of him that we have succeeded in making clearer, when they no longer represent him. And yet, whatever the inevitable disappointments that it must bring in its train, this movement towards what we have only half seen, what we have been free to dwell upon and imagine at our leisure, this movement is the only one that is wholesome for the senses, that whets the appetite. How dreary a monotony must pervade those people’s lives who, from indolence or timidity, drive in their carriages straight to the doors of friends whom they have got to know without having first dreamed of knowing them, without ever daring, on the way, to stop and examine what arouses their desire.
Bloch belonged to a section of society in which, between the free and easy customs of the “smart set” and the regard for good manners which a man is supposed to show who “does not soil his hands,” a sort of special compromise has been reached which differs from the manners of the world and is nevertheless a peculiarly unpleasant form of worldliness. When he was introduced to anyone he would bow with a sceptical smile, and at the same time with an exaggerated show of respect, and, if it was to a man, would say: “Pleased to meet you, sir,” in a voice which ridiculed the words that it was uttering, though with a consciousness of belonging to someone who was no fool.
I had talked to her without being any more conscious of where my words were falling, of what became of them, than if I were dropping pebbles into a bottomless pit. That our words are, as a general rule, filled, by the person to whom we address them, with a meaning which that person derives from her own substance, a meaning widely different from that which we had put into the same words when we uttered them, is a fact which the daily round of life is perpetually demonstrating. But if we find ourself as well in the company of a person whose education (as Albertine’s was to me) is inconceivable, her tastes, her reading, her principles unknown, we cannot tell whether our words have aroused in her anything that resembles their meaning, any more than in an animal, although there are things that even an animal may be made to understand. So that to attempt any closer friendship with Albertine seemed to me like placing myself in contact with the unknown, if not the impossible, an occupation as arduous as breaking a horse, as reposeful as keeping bees or growing roses.
In those periods of my life in which I was not actually, but desired to be in love, I carried in my mind not only an ideal form of beauty once seen, which I recognised at a glance in every passing stranger who kept far enough from me for her confused features to resist any attempt at identification, but also the moral phantom—ever ready to be incarnate—of the woman who was going to fall in love with me, to take up her cues in the amorous comedy which I had had written out in my mind from my earliest boyhood, and in which every nice girl seemed to me to be equally desirous of playing, provided that she had also some of the physical qualifications required. In this play, whoever the new star might be whom I invited to create or to revive the leading part, the plot, the incidents, the lines themselves preserved an unalterable form.
Alas! in the freshest flower it is possible to discern those just perceptible signs which to the instructed mind indicate already what will be, by the desiccation or fructification of the flesh that is today in bloom, the ultimate form, immutable and already predestinate, of the autumnal seed. The eye rapturously follows a nose like a wavelet that deliciously curls the water’s face at daybreak and seems not to move, to be capturable by the pencil, because the sea is so calm then that one does not notice its tidal flow. Human faces seem not to change while we are looking at them, because the revolution which they perform is too slow for us to perceive it. But we have only to see, by the side of any of those girls, her mother or her aunt, to realise the distance over which, obeying the gravitation of a type that is, generally speaking, deplorable, her features will have travelled in less than thirty years, and must continue to travel until the sunset hour, until her face, having vanished altogether below the horizon, catches the light no more. I knew that, as deep, as ineluctable as is their Jewish patriotism or Christian atavism in those who imagine themselves to be the most emancipated of their race, there dwelt beneath the rosy inflorescence of Albertine, Rosemonde, Andrée, unknown to themselves, held in reserve until the circumstances should arise, a coarse nose, a protruding jaw, a bust that would create a sensation when it appeared, but was actually in the wings, ready to “come on,” just as it might be a burst of Dreyfusism, or clericalism, sudden, unforeseen, fatal, some patriotic, some feudal form of heroism emerging suddenly when the circumstances demand it from a nature anterior to that of the man himself, by means of which he thinks, lives, evolves, gains strength himself or dies, without ever being able to distinguish that nature from the successive phases which in turn he takes for it. Even mentally, we depend a great deal more than we think upon natural laws, and our mind possesses already, like some cryptogamous plant, every little peculiarity that we imagine ourselves to be selecting. For we can see only the derived ideas, without detecting the primary cause (Jewish blood, French birth or whatever it may be) that inevitably produced them, and which at a given moment we expose. And perhaps, while the former appear to us to be the result of deliberate thought, the latter that of an imprudent disregard for our own health, we take from our family, as the papilionaceae take the form of their seed, as well the ideas by which we live as the malady from which we shall die.
A certain similarity exists, although the type evolves, between all the women we love, a similarity that is due to the fixity of our own temperament, which it is that chooses them, eliminating all those who would not be at once our opposite and our complement, fitted that is to say to gratify our senses and to wring our heart. They are, these women, a product of our temperament, an image inversely projected, a negative of our sensibility. So that a novelist might, in relating the life of his hero, describe his successive love-affairs in almost exactly similar terms, and thereby give the impression not that he was repeating himself but that he was creating, since an artificial novelty is never so effective as a repetition that manages to suggest a fresh truth. He ought, moreover, to indicate in the character of the lover a variability which becomes apparent as the story moves into fresh regions, into different latitudes of life. And perhaps he would be stating yet another truth if while investing all the other persons of his story with distinct characters he refrained from giving any to the beloved. We understand the characters of people who do not interest us; how can we ever grasp that of a person who is an intimate part of our existence, whom after a little we no longer distinguish in any way from ourself, whose motives provide us with an inexhaustible supply of anxious hypotheses which we perpetually reconstruct. Springing from somewhere beyond our understanding, our curiosity as to the woman whom we love overleaps the bounds of that woman’s character, which we might if we chose but probably will not choose to stop and examine. The object of our uneasy investigation is something more essential than those details of character comparable to the tiny particles of epidermis whose varied combinations form the florid originality of human flesh. Our intuitive radiography pierces them, and the images which it photographs for us, so far from being those of any single face, present rather the joyless universality of a skeleton.
When we had finished eating we would play games which until then I should have thought boring, sometimes such childish games as King of the Castle, or Who Laughs First; not for a kingdom would I have renounced them now; the rosy dawn of adolescence, with which the faces of these girls were still aglow, and from which I, young as I was, had already emerged, shed its light on everything round about them and, like the fluid painting of some of the Primitives, brought out the most insignificant details of their daily lives in relief against a golden background. Even the faces of the girls were, for the most part, clouded with this misty effulgence of a dawn from which their actual features had not yet emerged. One saw only a charming sheet of colour beneath which what in a few years’ time would be a profile was not discernible. The profile of today had nothing definite about it, and could be only a momentary resemblance to some deceased member of the family to whom nature had paid this commemorative courtesy. It comes so soon, the moment when there is nothing left to wait for, when the body is fixed in an immobility which holds no fresh surprise in store, when one loses all hope on seeing—as on a tree in the height of summer leaves already brown—round a face still young hair that is growing thin or turning grey; it is so short, that radiant morning time that one comes to like only the very youngest girls, those in whom the flesh, like a precious leaven, is still at work. They are no more yet than a stream of ductile matter, moulded ever afresh by the fleeting impression of the moment. You would say that each of them was in turn a little statuette of childish gaiety, of a child grown earnest, coaxing, surprised, taking its pattern from an expression frank and complete, but fugitive. This plasticity gives a wealth of variety and charm to the pretty attentions which a little girl pays to us. Of course, such attentions are indispensable in the woman also, and she whom we do not attract, or who fails to let us see that we have attracted her, tends to assume in our eyes a somewhat tedious uniformity. But even these pretty attentions, after a certain age, cease to send gentle ripples over a face which the struggle for existence has hardened, has rendered unalterably militant or ecstatic. One—owing to the prolonged strain of the obedience that subjects wife to husband—will seem not so much a woman’s face as a soldier’s; another, carved by the sacrifices which a mother has consented to make, day after day, for her children, will be the face of an apostle. A third is, after a stormy passage through the years, the face of an ancient mariner, upon a body of which its garments alone indicate the sex. Certainly the attentions that a woman pays us can still, so long as we are in love with her, scatter fresh charms over the hours that we spend in her company. But she is not then for us a series of different women. Her gaiety remains external to an unchanging face. Whereas adolescence is anterior to this complete solidification; and from this it follows that we feel, in the company of young girls, the refreshing sense that is afforded us by the spectacle of forms undergoing an incessant process of change, a play of unstable forces which makes us think of that perpetual recreation of the primordial elements of nature which we contemplate when we stand by the sea.
And yet I had not been wrong, perhaps, after all, in sacrificing not only the vain pleasures of the world but the real pleasure of friendship to that of spending the whole day in this green garden. People who enjoy the capacity—it is true that such people are artists, and I had long been convinced that I should never be that—are also under an obligation to live for themselves. And friendship is a dispensation from this duty, an abdication of self. Even conversation, which is the mode of expression of friendship, is a superficial digression which gives us no new acquisition. We may talk for a lifetime without doing more than indefinitely repeat the vacuity of a minute, whereas the march of thought in the solitary travail of artistic creation proceeds downwards, into the depths, in the only direction that is not closed to us, along which we are free to advance—though with more effort, it is true—towards a goal of truth. And friendship is not merely devoid of virtue, like conversation, it is fatal to us as well. For the sense of boredom which it is impossible not to feel in a friend’s company (when, that is to say, we must remain exposed on the surface of our consciousness, instead of pursuing our voyage of discovery into the depths) for those of us in whom the law of development is purely internal—that first impression of boredom our friendship impels us to correct when we are alone again, to recall with emotion the words uttered by our friend, to look upon them as a valuable addition to our substance, albeit we are not like buildings to which stones can be added from without, but like trees which draw from their own sap the knot that duly appears on their trunks, the spreading roof of their foliage. I was lying to myself, I was interrupting the process of growth in that direction in which I could indeed really be enlarged and made happy, when I congratulated myself on being liked, admired, by so good, so clever, so rare a creature as Saint-Loup, when I focused my mind, not upon my own obscure impressions which duty bade me unravel, but on the words uttered by my friend, in which, when I repeated them to myself—when I had them repeated to me by that other self who dwells in us and on to whom we are always so ready to transfer the burden of taking thought—I strove to make myself find a beauty very different from that which I used to pursue in silence when I was really alone, but one that would enhance the merit of Robert, of myself, of my life. In the life which a friend like this provided for me, I seemed to myself to be comfortably preserved from solitude, nobly desirous of sacrificing myself for him, in fact quite incapable of realising myself. Among the girls, on the other hand, if the pleasure which I enjoyed was selfish, at least it was not based on the lie which seeks to make us believe that we are not irremediably alone, and which, when we talk to another person, prevents us from admitting that it is no longer we who speak, that we are fashioning ourself in the likeness of strangers and not of our own ego, which is quite different from them.
The features of our face are hardly more than gestures which force of habit has made permanent. Nature, like the destruction of Pompeii, like the metamorphosis of a nymph into a tree, has arrested us in an accustomed movement. Similarly, our intonations embody our philosophy of life, what a person says to himself about things at any given moment. No doubt these peculiarities were to be found not only in the girls. They were those of their parents. The individual is a part of something that is more generally diffused than himself. By this reckoning, our parents furnish us not only with those habitual gestures which are the outlines of our face and voice, but also with certain mannerisms in speech, certain favourite expressions, which, almost as unconscious as an intonation, almost as profound, indicate likewise a definite point of view towards life.
At the start of a new love as at its ending, we are not exclusively attached to the object of that love, but rather the desire to be loving from which it will presently emerge (and, later on, the memory which it leaves behind) wanders voluptuously through a zone of interchangeable charms—simply natural charms, it may be, gratification of appetite, enjoyment of one’s surroundings—which are so far harmonised among themselves that it does not in the presence of any one of them feel itself out of place.
Tact is the attribute of those people who, if we have called a man out in a duel, congratulate us and add that there was no necessity, really; so as to enhance still further in our own eyes the courage of which we have given proof without having been forced to do so. They are the opposite of the people who, in similar circumstances, say: “It must have been a horrid nuisance for you, fighting a duel, but on the other hand you couldn’t possibly swallow an insult like that, there was nothing else to be done.” But as there is always something to be said on both sides, if the pleasure, or at least the indifference shown by our friends in repeating something offensive that they have heard said about us, proves that they do not exactly put themselves in our skin at the moment of speaking, but thrust in the pinpoint, turn the knife-blade as though it were gold-beater’s skin and not human, the art of always keeping hidden from us what might be disagreeable to us in what they have heard said about our actions, or in the opinion which those actions have led the speakers themselves to form of us, proves that there is in the other kind of friends, in the friends who are so full of tact, a strong vein of dissimulation. It does no harm if indeed they are incapable of thinking evil, and if what is said by other people only makes them suffer as it would make us.
Love is born; one would like to remain, for her whom one loves, the unknown whom she may love in turn, but one has need of her, one requires contact not so much with her body as with her attention, her heart. One slips into a letter some spiteful expression which will force the indifferent reader to ask for some little kindness in compensation, and love, following an unvarying procedure, sets going with an alternating movement the machinery in which one can no longer either refrain from loving or be loved.
The “sensibility” claimed by neurotic people is matched by their egotism; they cannot abide the flaunting by others of the sufferings to which they pay an ever increasing attention in themselves.
Riches were for her, so to speak, a necessary condition of virtue, failing which virtue itself would lack both merit and charm. She distinguished so little between them that she had come in time to invest each with the other’s attributes, to expect some material comfort from virtue, to discover something edifying in riches.
The impression given us by a person or a work (or a rendering, for that matter) of marked individuality is peculiar to that person or work. We have brought to it the ideas of “beauty,” “breadth of style,” “pathos” and so forth which we might, failing anything better, have had the illusion of discovering in the commonplace show of a “correct” face or talent, but our critical spirit has before it the insistent challenge of a form of which it possesses no intellectual equivalent, in which it must detect and isolate the unknown element. It hears a shrill sound, an oddly interrogative intonation. It asks itself: “Is that good? Is what I am feeling just now admiration? Is that richness of colouring, nobility, strength?” And what answers it again is a shrill voice, a curiously questioning tone, the despotic impression caused by a person whom one does not know, wholly material, in which there is no room left for “breadth of interpretation.” And for this reason it is the really beautiful works that, if we listen to them with sincerity, must disappoint us most keenly, because in the storehouse of our ideas there is none that corresponds to an individual impression.
The friendship, the admiration that Saint-Loup felt for me seemed to me undeserved and had hitherto left me unmoved. All at once I attached a value to them, I would have liked him to disclose them to Mme. de Guermantes, I was quite prepared even to ask him to do so. For when we are in love, all the trifling little privileges that we enjoy we would like to be able to divulge to the woman we love, as people who have been disinherited and bores of other kinds do to us in everyday life. We are distressed by her ignorance of them; we seek consolation in the thought that just because they are never visible she has perhaps added to the opinion which she already had of us this possibility of further advantages that must remain unknown.
I went to bed, but the presence of the eiderdown quilt, of the pillars, of the neat fireplace, by straining my attention to a pitch beyond that of Paris, prevented me from letting myself go upon my habitual train of fancies. And as it is this particular state of strained attention that enfolds our slumbers, acts upon them, modifies them, brings them into line with this or that series of past impressions, the images that filled my dreams that first night were borrowed from a memory entirely distinct from that on which I was in the habit of drawing. If I had been tempted while asleep to let myself be swept back upon my ordinary current of remembrance, the bed to which I was not accustomed, the comfortable attention which I was obliged to pay to the position of my various limbs when I turned over were sufficient to correct my error, to disentangle and to keep running the new thread of my dreams. It is the same with sleep as with our perception of the external world. It needs only a modification in our habits to make it poetic, it is enough that while undressing we should have dozed off unconsciously upon the bed, for the dimensions of our dreamworld to be altered and its beauty felt. We awake, look at our watch, see “four o’clock”; it is only four o’clock in the morning, but we imagine that the whole day has gone by, so vividly does this nap of a few minutes, unsought by us, appear to have come down to us from the skies, by virtue of some divine right, full-bodied, vast, like an Emperor’s orb of gold.
What one has meant to do during the day, as it turns out, sleep intervening, one accomplishes only in one’s dreams, that is to say after it has been distorted by sleep into following another line than one would have chosen when awake. The same story branches off and has a different ending. When all is said, the world in which we live when we are asleep is so different that people who have difficulty in going to sleep seek first of all to escape from the waking world. After having desperately, for hours on end, with shut eyes, revolved in their minds thoughts similar to those which they would have had with their eyes open, they take heart again on noticing that the last minute has been crawling under the weight of an argument in formal contradiction of the laws of thought, and their realisation of this, and the brief “absence” to which it points, indicate that the door is now open through which they will perhaps be able, presently, to escape from the perception of the real, to advance to a resting-place more or less remote on the other side, which will mean their having a more or less “good” night. But already a great stride has been made when we turn our back on the real, when we reach the cave in which “autosuggestions” prepare—like witches—the hell-broth of imaginary maladies or of the recurrence of nervous disorders, and watch for the hour at which the storm that has been gathering during our unconscious sleep will break with sufficient force to make sleep cease.
Sometimes I had heard nothing, being in one of those slumbers into which we fall as into a pit from which we are heartily glad to be drawn up a little later, heavy, overfed, digesting all that has been brought to us (as by the nymphs who fed the infant Hercules) by those agile, vegetative powers whose activity is doubled while we sleep. That kind of sleep is called “sleeping like lead,” and it seems as though one has become, oneself, and remains for a few moments after such a sleep is ended, simply a leaden image. One is no longer a person. How then, seeking for one’s mind, one’s personality, as one seeks for a thing that is lost, does one recover one’s own self rather than any other? Why, when one begins again to think, is it not another personality than yesterday’s that is incarnate in one? One fails to see what can dictate the choice, or why, among the millions of human beings any one of whom one might be, it is on him who one was overnight that unerringly one lays one’s hand? What is it that guides us, when there has been an actual interruption—whether it be that our unconsciousness has been complete or our dreams entirely different from ourself? There has indeed been death, as when the heart has ceased to beat and a rhythmical friction of the tongue revives us. No doubt the room, even if we have seen it only once before, awakens memories to which other, older memories cling. Or were some memories also asleep in us of which we now become conscious? The resurrection at our awakening—after that healing attack of mental alienation which is sleep—must after all be similar to what occurs when we recapture a name, a line, a refrain that we had forgotten. And perhaps the resurrection of the soul after death is to be conceived as a phenomenon of memory.
We do not change; we introduce into the feeling with which we regard a person many slumbering elements which that feeling revives but which are foreign to it. Besides, with these feelings for particular people, there is always something in us that is trying to bring them nearer to the truth, that is to say, to absorb them in a more general feeling, common to the whole of humanity, with which people and the suffering that they cause us are merely a means to enable us to communicate. What brought a certain pleasure into my grief was that I knew it to be a tiny fragment of the universal love.
It has been said that silence is a force; in another and widely different sense it is a tremendous force in the hands of those who are loved. It increases the anxiety of the lover who has to wait. Nothing so tempts us to approach another person as what is keeping us apart; and what barrier is there so insurmountable as silence? It has been said also that silence is a torture, capable of goading to madness him who is condemned to it in a prison cell. But what a torture—keener than that of having to keep silence—to have to endure the silence of the person one loves!
My request to be allowed to inspect the Elstirs in Mme. de Guermantes’s collection had been met by Saint-Loup with: “I will answer for her.” And indeed, as ill luck would have it, it was he and he alone who did answer. We answer readily enough for other people when, setting our mental stage with the little puppets that represent them, we manipulate these to suit our fancy. No doubt even then we take into account the difficulties due to another person’s nature being different from our own, and we do not fail to have recourse to some plan of action likely to influence that nature, an appeal to his material interest, persuasion, the rousing of emotion, which will neutralise contrary tendencies on his part. But these differences from our own nature, it is still our own nature that is imagining them, these difficulties, it is we that are raising them; these compelling motives, it is we that are applying them. And so with the actions which before our mind’s eye we have made the other person rehearse, and which make him act as we choose; when we wish to see him perform them in real life, the case is altered, we come up against unseen resistances which may prove insuperable. One of the strongest is doubtless that which may be developed in a woman who is not in love with him by the disgust inspired in her, a fetid, insurmountable loathing, by the man who is in love with her; during the long weeks in which Saint-Loup still did not come to Paris, his aunt, to whom I had no doubt of his having written begging her to do so, never once asked me to call at her house to see the Elstirs.
If only I had been able to start writing! But whatever the conditions in which I approached the task (as, too, alas, the undertakings not to touch alcohol, to go to bed early, to sleep, to keep fit), whether it were with enthusiasm, with method, with pleasure, in depriving myself of a walk, or postponing my walk and keeping it in reserve as a reward of industry, taking advantage of an hour of good health, utilising the inactivity forced on me by a day of illness, what always emerged in the end from all my effort was a virgin page, undefiled by any writing, ineluctable as that forced card which in certain tricks one invariably is made to draw, however carefully one may first have shuffled the pack. I was merely the instruments of habits of not working, of not going to bed, of not sleeping, which must find expression somehow, cost what it might; if I offered them no resistance, if I contented myself with the pretext they seized from the first opportunity that the day afforded them of acting as they chose, I escaped without serious injury, I slept for a few hours after all, towards morning, I read a little, I did not overexert myself; but if I attempted to thwart them, if I pretended to go to bed early, to drink only water, to work, they grew restive, they adopted strong measures, they made me really ill, I was obliged to double my dose of alcohol, did not lie down in bed for two days and nights on end, could not even read, and I vowed that another time I would be more reasonable, that is to say less wise, like the victim of an assault who allows himself to be robbed for fear, should he offer resistance, of being murdered.
These ephemeral vivid personalities which the characters are in a play that is entertaining also, whom one loves, admires, pities, whom one would like to see again after one has left the theatre, but who by that time are already disintegrated into a comedian who is no longer in the position which he occupied in the play, a text which no longer shows one the comedian’s face, a coloured powder which a handkerchief wipes off, who have returned in short to elements that contain nothing of them, since their dissolution, effected so soon after the end of the show, make us—like the dissolution of a dear friend—begin to doubt the reality of our ego and meditate on the mystery of death.
Thus it is that such judgments, subversive, isolated, and yet after all just, are delivered in the world of fashion by those rare minds that are superior to the rest. And they sketch then the first rough outlines of the hierarchy of values as the next generation will establish it, instead of abiding eternally by the old standards.
“In fact, it was drolatic,” put in M. de Guermantes, whose odd vocabulary enabled people in society to declare that he was no fool and literary people, at the same time, to regard him as a complete imbecile.
The human mind, hovering perpetually between the two planes of experience and imagination, seeks to fathom the ideal life of the people it knows and to know the people whose life it has had to imagine.
Being a great lady means playing the great lady, that is to say, to a certain extent, playing at simplicity. It is a pastime which costs an extremely high price, all the more because simplicity charms people only on condition that they know that you are not bound to live simply, that is to say that you are very rich.
Each of our actions, our words, our attitudes is cut off from the “world,” from the people who have not directly perceived it, by a medium the permeability of which is of infinite variation and remains unknown to ourself; having learned by experience that some important utterance which we eagerly hoped would be disseminated (such as those so enthusiastic speeches which I used at one time to make to all comers and on every occasion on the subject of Mme. Swann) has found itself, often simply on account of our anxiety, immediately hidden under a bushel, how immeasurably less do we suppose that some tiny word, which we ourself have forgotten, or else a word never uttered by us but formed on its course by the imperfect refraction of a different word, can be transported without ever halting for any obstacle to infinite distances—in the present instance to the Princesse de Guermantes—and succeed in diverting at our expense the banquet of the gods. What we actually recall of our conduct remains unknown to our nearest neighbour; what we have forgotten that we ever said, or indeed what we never did say flies to provoke hilarity even in another planet, and the image that other people form of our actions and behaviour is no more like that which we form of them ourself, than is like an original drawing a spoiled copy in which, at one point, for a black line, we find an empty gap, and for a blank space an unaccountable contour. It may be, all the same, that what has not been transcribed is some nonexistent feature which we behold merely in our purblind self-esteem, and that what seems to us added is indeed a part of ourself, but so essential a part as to have escaped our notice. So that this strange print which seems to us to have so little resemblance to ourself bears sometimes the same stamp of truth, scarcely flattering, indeed, but profound and useful, as a photograph taken by X-rays. Not that that is any reason why we should recognise ourself in it. A man who is in the habit of smiling in the glass at his handsome face and stalwart figure, if you show him their radiograph, will have, face to face with that rosary of bones, labelled as being the image of himself, the same suspicion of error as the visitor to an art gallery who, on coming to the portrait of a girl, reads in his catalogue: “Dromedary resting.” Later on, this discrepancy between our portraits, according as it was our own hand that drew them or another, I was to register in the case of others than myself, living placidly in the midst of a collection of photographs which they themselves had taken while round about them grinned frightful faces, invisible to them as a rule, but plunging them in stupor if an accident were to reveal them with the warning: “This is you.”
Certainly Robert was not in the least of the type of son who, when he goes out with his mother, feels that an attitude of exasperation towards her ought to balance the smiles and bows which he bestows on strangers. Nothing is more common than this odious form of vengeance on the part of those who appear to believe that rudeness to one’s own family is the natural complement to one’s ceremonial behaviour. Whatever the wretched mother may say, her son, as though he had been taken to the house against his will and wished to make her pay dearly for his presence, refutes immediately, with an ironical, precise, cruel contradiction, the timidly ventured assertion; the mother at once conforms, though without thereby disarming him, to the opinion of this superior being of whom she will continue to boast to everyone, when he is not present, as having a charming nature, and who all the same spares her none of his keenest thrusts.
And he heaped on his mother the reproaches which no doubt he felt that he himself perhaps deserved; thus it is that egoists have always the last word; having laid down at the start that their determination is unshakeable, the more the sentiment in them to which one appeals to make them abandon it is touched, the more fault they find, not with themselves who resist the appeal but with those persons who put them under the necessity of resisting it, with the result that their own firmness may be carried to the utmost degree of cruelty, which only aggravates all the more in their eyes the culpability of the person who is so indelicate as to be hurt, to be in the right, and to cause them thus treacherously the pain of acting against their natural instinct of pity.
“There is nothing so pleasant as to give oneself trouble for a person who is worth one’s while. For the best of us, the study of the arts, a taste for old things, collections, gardens are all mere ersatz, succedanea, alibis. In the heart of our tub, like Diogenes, we cry out for a man. We cultivate begonias, we trim yews, as a last resort, because yews and begonias submit to treatment. But we should like to give our time to a plant of human growth, if we were sure that he was worth the trouble. That is the whole question: you must know something about yourself. Are you worth my trouble or not?”
It is in moments of illness that we are compelled to recognise that we live not alone but chained to a creature of a different kingdom, whole worlds apart, who has no knowledge of us and by whom it is impossible to make ourself understood: our body. Say that we met a brigand by the way; we might yet convince him by an appeal to his personal interest, if not to our own plight. But to ask pity of our body is like discoursing before an octopus, for which our words can have no more meaning than the sound of the tides, and with which we should be appalled to find ourself condemned to live.
We may, indeed, say that the hour of death is uncertain, but when we say so we represent that hour to ourselves as situated in a vague and remote expanse of time, it never occurs to us that it can have any connection with the day that has already dawned, or may signify that death—or its first assault and partial possession of us, after which it will never leave hold of us again—may occur this very afternoon, so far from uncertain, this afternoon every hour of which has already been allotted to some occupation. You make a point of taking your drive every day so that in a month’s time you will have had the full benefit of the fresh air; you have hesitated over which cloak you will take, which cabman to call, you are in the cab, the whole day lies before you, short because you have to be at home early, as a friend is coming to see you; you hope that it will be as fine again tomorrow; and you have no suspicion that death, which has been making its way towards you along another plane, shrouded in an impenetrable darkness, has chosen precisely this day of all days to make its appearance, in a few minutes’ time, more or less, at the moment when the carriage has reached the Champs-Élysées. Perhaps those who are haunted as a rule by the fear of the utter strangeness of death will find something reassuring in this kind of death—in this kind of first contact with death—because death thus assumes a known, familiar guise of everyday life. A good luncheon has preceded it, and the same outing that people take who are in perfect health.
The general rule is, no doubt, that only after his death does a writer become famous. But it was while he still lived, and during his slow progress towards a death that he had not yet reached that this writer was able to watch the progress of his works towards Renown. A dead writer can at least be illustrious without any strain on himself. The effulgence of his name is stopped short by the stone upon his grave. In the deafness of the eternal sleep he is not importuned by Glory. But for Bergotte the antithesis was still incomplete. He existed still sufficiently to suffer from the tumult. He was moving still, though with difficulty, while his books, bounding about him, like daughters whom one loves but whose impetuous youthfulness and noisy pleasures tire one, brought day after day, to his very bedside, a crowd of fresh admirers.
People foolishly imagine that the vast dimensions of social phenomena afford them an excellent opportunity to penetrate farther into the human soul; they ought, on the contrary, to realise that it is by plumbing the depths of a single personality that they might have a chance of understanding those phenomena.
“Forgive me for disturbing your sleep,” she said to me. “I was not asleep,” I answered as I awoke. I said this in good faith. The great modification which the act of awakening effects in us is not so much that of introducing us to the clear life of consciousness, as that of making us lose all memory of that other, rather more diffused light in which our mind has been resting, as in the opaline depths of the sea. The tide of thought, half veiled from our perception, over which we were drifting still a moment ago, kept us in a state of motion perfectly sufficient to enable us to refer to it by the name of wakefulness. But then our actual awakenings produce an interruption of memory. A little later we describe these states as sleep because we no longer remember them. And when shines that bright star which at the moment of waking illuminates behind the sleeper the whole expanse of his sleep, it makes him imagine for a few moments that this was not a sleeping but a waking state; a shooting star, it must be added, which blots out with the fading of its light not only the false existence but the very appearance of our dream, and merely enables him who has awoken to say to himself: “I was asleep.”
Albeit it was simply a Sunday in autumn, I had been born again, life lay intact before me, for that morning, after a succession of mild days, there had been a cold mist which had not cleared until nearly midday. A change in the weather is sufficient to create the world and oneself anew. Formerly, when the wind howled in my chimney, I would listen to the blows which it struck on the iron trap with as keen an emotion as if, like the famous bow-taps with which the C Minor Symphony opens, they had been the irresistible appeal of a mysterious destiny. Every change in the aspect of nature offers us a similar transformation by adapting our desires so as to harmonise with the new form of things. The mist, from the moment of my awakening, had made of me, instead of the centrifugal being which one is on fine days, a self-centred man, longing for the chimney corner and the nuptial couch, a shivering Adam in quest of a sedentary Eve, in this different world.
There is nothing like desire for preventing the thing one says from bearing any resemblance to what one has in one’s mind. Time presses, and yet it seems as though we were seeking to gain time by speaking of subjects absolutely alien to that by which we are obsessed. We then arrange that the sentence which we should like to utter shall be accompanied, or rather preluded by a gesture, supposing that is to say that we have not to give ourself the pleasure of an immediate demonstration and to gratify the curiosity we feel as to the reactions which will follow it, without a word said, without even a “By your leave,” already made this gesture.
One has seen a woman, a mere image in the decorative setting of life, like Albertine, outlined against the sea, and then one has been able to take that image, to detach it, to bring it close to oneself, gradually to discern its solidity, its colours, as though one had placed it behind the glasses of a stereoscope. It is for this reason that the women who are a little difficult, whose resistance one does not at once overcome, of whom one does not indeed know at first whether one ever will overcome it, are alone interesting. For to know them, to approach them, to conquer them is to make fluctuate in form, in dimensions, in relief the human image, is an example of relativity in the appreciation of an image which it is delightful to see afresh when it has resumed the slender proportions of a silhouette in the setting of one’s life. The women one meets first of all in a brothel are of no interest because they remain invariable.
It is the terrible deception of love that it begins by engaging us in play not with a woman of the external world but with a puppet fashioned and kept in our brain, the only form of her moreover that we have always at our disposal, the only one that we shall ever possess, one which the arbitrary power of memory, almost as absolute as that of imagination, may have made as different from the real woman as had been from the real Balbec the Balbec of my dreams; an artificial creation to which by degrees, and to our own hurt, we shall force the real woman into resemblance.
I decided that, by reason not only of the things he said but of the way in which he said them, M. de Charlus must be a little mad. The first time that one listens to a barrister or an actor, one is surprised by his tone, so different from the conversational. But, observing that everyone else seems to find this quite natural, one says nothing about it to other people, one says nothing in fact to oneself, one is content with appreciating the degree of talent shown. At the most, one may think, of an actor at the Théâtre-Français: “Why, instead of letting his raised arm fall naturally, did he make it drop in a series of little jerks broken by pauses for at least ten minutes?” or of a Labori: “Why, whenever he opened his mouth, did he utter those tragic, unexpected sounds to express the simplest things?” But as everybody admits these actions to be necessary and obvious one is not shocked by them. So, upon thinking it over, one said to oneself that M. de Charlus spoke of himself with undue emphasis in a tone which was not in the least that of ordinary speech. It seemed as though one might have at any moment interrupted him with: “But why do you shout so? Why are you so offensive?” only everyone seemed to have tacitly agreed that it was all right. And one took one’s place in the circle which applauded his outbursts. But certainly, at certain moments, a stranger might have thought that he was listening to the ravings of a maniac.
Robert having finished giving his instructions to the driver joined me now in the carriage. The ideas that had appeared before me took flight. Ideas are goddesses who deign at times to make themselves visible to a solitary mortal, at a turning in the road, even in his bedroom while he sleeps, when they, standing framed in the doorway, bring him the annunciation of their tidings. But as soon as a companion joins him they vanish, in the society of his fellows no man has ever beheld them.
An artist has no need to express his mind directly in his work for it to express the quality of that mind; it has indeed been said that the highest praise of God consists in the denial of Him by the atheist, who finds creation so perfect that it can dispense with a creator.
The people of bygone ages seem to us infinitely remote. We do not feel justified in ascribing to them any underlying intention apart from those to which they give formal expression; we are amazed when we come upon a sentiment more or less akin to what we are feeling today in a Homeric hero, or upon a skilful tactical feint in Hannibal, during the battle of Cannae, where he let his flank be driven back in order to take the enemy by surprise and surround him; it would seem that we imagined the epic poet and the Punic general as being as remote from ourselves as an animal seen in a zoological garden. Even in certain personages of the court of Louis XIV, when we find signs of courtesy in the letters written by them to some man of inferior rank who could be of no service to them whatever, they leave us bewildered because they reveal to us suddenly, as existing among these great gentlemen, a whole world of beliefs to which they never give any direct expression but which govern their conduct, and especially the belief that they are bound in politeness to feign certain sentiments and to carry out with the most scrupulous care certain obligations of friendship.
But we learn nothing from any lesson because we have not the wisdom to work backwards from the particular to the general, and imagine ourselves always to be going through an experience which is without precedents in the past.
Very likely; and it seems that in a society without distinctions of rank politeness would vanish, not, as is generally supposed, from want of breeding, but because from one class would have vanished the deference due to a distinction which must be imaginary to be effective, and, more completely still, from the other class the affability in the distribution of which one is prodigal so long as one knows it to be, to the recipient, of an untold value which, in a world based on equality, would at once fall to nothing like everything that has only a promissory worth. But this disappearance of politeness in a reconstructed society is by no means certain, and we are at times too ready to believe that the present is the only possible state of things. People of first-rate intelligence have held the opinion that a Republic could not have any diplomacy or foreign alliances, and, more recently, that the peasant class would not tolerate the separation of Church and State. After all, the survival of politeness in a society levelled to uniformity would be no more miraculous than the practical success of the railway or the use of the aeroplane in war. Besides, even if politeness were to vanish, there is nothing to show that this would be a misfortune. Lastly, would not society become secretly more hierarchical as it became outwardly more democratic. This seems highly probable. The political power of the Popes has grown enormously since they ceased to possess either States or an Army; our cathedrals meant far less to a devout Catholic of the seventeenth century than they mean to an atheist of the twentieth, and if the Princesse de Parme had been the sovereign ruler of a State, no doubt I should have felt myself impelled to speak of her almost as I should speak of a President of the Republic, that is to say not at all.
Mme. de Guermantes turned to me, fixing on me a tender, smiling gaze, because, as an accomplished hostess, she was anxious to display her own knowledge of the artist who interested me specially, to give me, if I required it, an opportunity for exhibiting mine. “Wait,” she urged me, gently waving her feather fan, so conscious was she at this moment that she was performing in full the duties of hospitality, and, that she might be found wanting in none of them, making a sign also to the servants to help me to more of the asparagus and mousseline sauce: “wait, now, I do believe that Zola has actually written an essay on Elstir, the painter whose things you were looking at just now—the only ones of his, really, that I care for,” she concluded. As a matter of fact she hated Elstir’s work, but found a unique quality in anything that was in her own house.
His hatred of snobs was a derivative of his snobbishness, but made the simpletons (in other words, everyone) believe that he was immune from snobbishness.
With the palms and the golden crown at the side of it was most moving, it was just the arrangement of Gustave Moreau’s Death and the Young Man (your Highness must know that great work, of course).” The Princesse de Parme, who did not know so much as the painter’s name, made violent movements with her head and smiled ardently, in order to manifest her admiration for his picture. But the intensity of her mimicry could not fill the place of that light which is absent from our eyes so long as we do not understand what people are trying to tell us.
We can at pleasure abandon ourselves to one or other of two forces, of which one rises in ourselves, emanates from our deepest impressions, the other comes to us from without. The first carries with it naturally a joy, the joy that springs from the life of the creator. The other current, that which endeavours to introduce into us the movement by which persons external to ourselves are stirred, is not accompanied by pleasure; but we can add a pleasure to it, by the shock of reaction, in an intoxication so feigned that it turns swiftly into boredom, into melancholy, whence the gloomy faces of so many men of fashion, and all those nervous conditions which may make them end in suicide.
Just as there may always come a day when we are glad to know the person whom we despise more than anyone in the world because he happens to be connected with a girl with whom we are in love, to whom he can introduce us, and thus offers us both utility and gratification, attributes in each of which we should have supposed him to be entirely lacking, so there is no conversation, any more than there are personal relations, from which we can be certain that we shall not one day derive some benefit.
M. de Charlus misled me at times as to the imaginary value and variety of people in society only because he was himself at times misled. And this, perhaps, because he did nothing, did not write, did not paint, did not even read anything in a serious and thorough manner. But, superior by several degrees to the people in society, if it was from them and the spectacle they afforded that he drew the material for his conversation, he was not for that reason understood by them. Speaking as an artist, he could at the most reveal the fallacious charm of people in society. But reveal it to artists alone, with relation to whom he might be said to play the part played by the reindeer among the Eskimo. This precious animal plucks for them from the barren rocks lichens and mosses which they themselves could neither discover nor utilise, but which, once they have been digested by the reindeer, become for the inhabitants of the far North a nourishing form of food.
I found in him something altered; it was simply that he was indeed greatly “altered” because he was very ill, and illness produces in the face modifications as profound as are created by growing a beard or by changing the line of one’s parting. (Swann’s illness was the same that had killed his mother, who had been attacked by it at precisely the age which he had now reached. Our existences are in truth, owing to heredity, as full of cabalistic ciphers, of horoscopic castings as if there really were sorcerers in the world. And just as there is a certain duration of life for humanity in general, so there is one for families in particular, that is to say, in any one family, for the members of it who resemble one another.)
From the beginning of this scene a revolution, in my unsealed eyes, had occurred in M. de Charlus, as complete, as immediate as if he had been touched by a magician’s wand. Until then, because I had not understood, I had not seen. The vice (we use the word for convenience only), the vice of each of us accompanies him through life after the manner of the familiar genius who was invisible to men so long as they were unaware of his presence. Our goodness, our meanness, our name, our social relations do not disclose themselves to the eye, we carry them hidden within us. Even Ulysses did not at once recognise Athena. But the gods are immediately perceptible to one another, as quickly like to like, and so too had M. de Charlus been to Jupien. Until that moment I had been, in the presence of M. de Charlus, in the position of an absentminded man who, standing before a pregnant woman whose distended outline he has failed to remark, persists, while she smilingly reiterates: “Yes, I am a little tired just now,” in asking her indiscreetly: “Why, what is the matter with you?” But let someone say to him: “She is expecting a child,” suddenly he catches sight of her abdomen and ceases to see anything else. It is the explanation that opens our eyes; the dispelling of an error gives us an additional sense.
I tried to recall her own name as I talked to her; I remembered quite well having met her at dinner, I could remember things that she had said. But my attention, concentrated upon the inward region in which these memories of her lingered, was unable to discover her name there. It was there, nevertheless. My thoughts began playing a sort of game with it to grasp its outlines, its initial letter, and so finally to bring the whole name to light. It was labour in vain, I could more or less estimate its mass, its weight, but as for its forms, confronting them with the shadowy captive lurking in the inward night, I said to myself: “It is not that.” Certainly my mind would have been capable of creating the most difficult names. Unfortunately, it had not to create but to reproduce. All action by the mind is easy, if it is not subjected to the test of reality. Here, I was forced to own myself beaten. Finally, in a flash, the name came back to me as a whole: “Madame d’Arpajon.” I am wrong in saying that it came, for it did not, I think, appear to me by a spontaneous propulsion. I do not think either that the many slight memories which associated me with the lady, and to which I did not cease to appeal for help (by such exhortations as: “Come now, it is the lady who is a friend of Mme. de Souvré, who feels for Victor Hugo so artless an admiration, mingled with so much alarm and horror,”)—I do not believe that all these memories, hovering between me and her name, served in any way to bring it to light. In that great game of hide and seek which is played in our memory when we seek to recapture a name, there is not any series of gradual approximations. We see nothing, then suddenly the name appears in its exact form and very different from what we thought we could make out. It is not the name that has come to us. No, I believe rather that, as we go on living, we pass our time in keeping away from the zone in which a name is distinct, and it was by an exercise of my will and attention which increased the acuteness of my inward vision that all of a sudden I had pierced the semidarkness and seen daylight. In any case, if there are transitions between oblivion and memory, then, these transitions are unconscious. For the intermediate names through which we pass, before finding the real name, are themselves false, and bring us nowhere nearer to it. They are not even, properly speaking, names at all, but often mere consonants which are not to be found in the recaptured name. And yet, this operation of the mind passing from a blank to reality is so mysterious, that it is possible after all that these false consonants are really handles, awkwardly held out to enable us to seize hold of the correct name.
I was beginning to learn the exact value of the language, spoken or mute, of aristocratic affability, an affability that is happy to shed balm upon the sense of inferiority in those persons towards whom it is directed, though not to the point of dispelling that sense, for in that case it would no longer have any reason to exist. “But you are our equal, if not our superior,” the Guermantes seemed, in all their actions, to be saying; and they said it in the most courteous fashion imaginable, to be loved, admired, but not to be believed; that one should discern the fictitious character of this affability was what they called being well-bred; to suppose it to be genuine, a sign of ill-breeding.
The similarity between the evanescent greetings of the Duchesse de Lambresac and those of my grandmother’s friends had first aroused my interest, by showing me how in all narrow and exclusive societies, be they those of the minor gentry or of the great nobility, the old manners persist, allowing us to recapture, like an archaeologist, what might have been the standard of upbringing, and the side of life which it reflects, in the days of the Vicomte d’Arlincourt and Loïsa Puget. Better still now, the perfect conformity in appearance between a man of business from Combray of his generation and the Duc de Bouillon reminded me of what had already struck me so forcibly when I had seen Saint-Loup’s maternal grandfather, the Duc de La Rochefoucauld, in a daguerreotype in which he was exactly similar, in dress, air and manner, to my great-uncle, that social, and even individual differences are merged when seen from a distance in the uniformity of an epoch. The truth is that the similarity of dress, and also the reflection, from a person’s face, of the spirit of his age occupy so much more space than his caste, which bulks largely only in his own self-esteem and the imagination of other people, that in order to discover that a great nobleman of the time of Louis Philippe differs less from a citizen of the time of Louis Philippe than from a great nobleman of the time of Louis XV, it is not necessary to visit the galleries of the Louvre.
There are certain Israelites, superior people for all that and refined men of the world, in whom there remain in reserve and in the wings, ready to enter at a given moment in their lives, as in a play, a bounder and a prophet. Swann had arrived at the age of the prophet.
Robert was quite wrong in finding it extraordinary that lessons in worldly wisdom should be given to a young man by people who had done foolish things, or were still doing them. Even if we take into account only atavism, family likenesses, it is inevitable that the uncle who delivers the lecture should have more or less the same faults as the nephew whom he has been deputed to scold. Nor is the uncle in the least hypocritical in so doing, taken in as he is by the faculty that people have of believing, in every fresh experience, that “this is quite different,” a faculty which allows them to adopt artistic, political and other errors without perceiving that they are the same errors which they exposed, ten years ago, in another school of painters, whom they condemned, another political affair which, they considered, merited a loathing that they no longer feel, and espouse those errors without recognising them in a fresh disguise. Besides, even if the faults of the uncle are different from those of the nephew, heredity may none the less be responsible, for the effect does not always resemble the cause, as a copy resembles its original, and even if the uncle’s faults are worse, he may easily believe them to be less serious.
He had arrived at that stage of exhaustion in which a sick man’s body becomes a mere retort in which we study chemical reactions. His face was mottled with tiny spots of Prussian blue, which seemed not to belong to the world of living things, and emitted the sort of odour which, at school, after the “experiments,” makes it so unpleasant to have to remain in a “science” classroom.
“Tell me, what have I done to offend M. de Charlus? They say that he doesn’t consider me smart enough for him,” she said, laughing from ear to ear. I remained serious. For one thing, I thought it stupid of her to appear to believe or to wish other people to believe that nobody, really, was as smart as herself. For another thing, people who laugh so heartily at what they themselves have said, when it is not funny, dispense us accordingly, by taking upon themselves the responsibility for the mirth, from joining in it.
“I am too tired to walk about, let us sit down somewhere in a corner, I cannot remain on my feet any longer.” This was true, and yet the act of beginning to talk had already given him back a certain vivacity. This was because, in the most genuine exhaustion, there is, especially in neurotic people, an element that depends upon attracting their attention and is kept going only by an act of memory. We at once feel tired as soon as we are afraid of feeling tired, and, to throw off our fatigue, it suffices us to forget about it.
After we have passed a certain degree of enfeeblement, whether it be caused by age or by ill health, all pleasure taken at the expense of sleep, in departure from our habits, every breach of the rules becomes a nuisance. The talker continues to talk, out of politeness, from excitement, but he knows that the hour at which he might still have been able to go to sleep has already passed, and he knows also the reproaches that he will heap upon himself during the insomnia and fatigue that must ensue. Already, moreover, even the momentary pleasure has come to an end, body and brain are too far drained of their strength to welcome with any readiness what seems to the other person entertaining. They are like a house on the morning before a journey or removal, where visitors become a perfect plague, to be received sitting upon locked trunks, with our eyes on the clock.
I was no longer in love with Gilberte. She was for me like a dead person for whom one has long mourned, then forgetfulness has come, and if she were to be resuscitated, she could no longer find any place in a life which has ceased to be fashioned for her. I had no desire now to see her, not even that desire to show her that I did not wish to see her which, every day, when I was in love with her, I vowed to myself that I would flaunt before her, when I should be in love with her no longer.
I was never again, when I met her, to receive from her one of those overtures with which she had seemed to be offering herself. There is a special kind of glance, apparently of recognition, which a young man never receives from certain women—nor from certain men—after the day on which they have made his acquaintance and have learned that he is the friend of people with whom they too are intimate.
When we are kept waiting, we suffer so keenly from the absence of the person for whom we are longing that we cannot endure the presence of anyone else.
The loss of all orientation, of all sense of direction that we feel when we are kept waiting, still continues, after the coming of the person awaited, and, taking the place, inside us, of the calm spirit in which we were picturing her coming as so great a pleasure, prevents us from deriving any from it. Albertine was in the room: my unstrung nerves, continuing to flutter, were still expecting her.
A stage nearer to death, he was not quite so feeble as at the time when he used to come and inquire after my grandmother. This was because intense physical suffering had enforced a regime on him. Illness is the doctor to whom we pay most heed: to kindness, to knowledge we make promises only; pain we obey.
Because she considered herself “advanced,” because (in matters of art only) “one could never move far enough to the Left,” she said, she maintained not merely that music progressed, but that it progressed along one straight line, and that Debussy was in a sense a super-Wagner, slightly more advanced again than Wagner. She did not take into account the fact that if Debussy was not as independent of Wagner as she herself was to suppose in a few years’ time, because we must always make use of the weapons that we have captured to free ourselves finally from the foe whom we have for the moment overpowered, he was seeking nevertheless, after the feeling of satiety that people were beginning to derive from work that was too complete, in which everything was expressed, to satisfy an opposite demand. There were theories of course, to support this reaction for the time being, like those theories which, in politics, come to the support of the laws against religious communities, of wars in the East (unnatural teaching, the Yellow Peril, etc., etc.). People said that an age of speed required rapidity in art, precisely as they might have said that the next war could not last longer than a fortnight, or that the coming of railways would kill the little places beloved of the coaches, which the motorcar, for all that, was to restore to favour. Composers were warned not to strain the attention of their audience, as though we had not at our disposal different degrees of attention, among which it rests precisely with the artist himself to arouse the highest. For the people who yawn with boredom after ten lines of a mediocre article have journeyed year after year to Bayreuth to listen to the Ring. Besides, the day was to come when, for a season, Debussy would be pronounced as trivial as Massenet, and the trills of Mélisande degraded to the level of Manon’s. For theories and schools, like microbes and corpuscles, devour one another and by their warfare ensure the continuity of existence. But that time was still to come.
The habit of being obliged to resort to personal observation and deduction in order to find out the business of their masters, those strange beings who converse among themselves and do not speak to them, develops in “employees” (as the lift-boy styled servants), a stronger power of divination than the “employer” possesses. Our organs become atrophied or grow stronger or more subtle, accordingly as our need of them increases or diminishes. Since railways came into existence, the necessity of not missing the train has taught us to take account of minutes whereas among the ancient Romans, who not only had a more cursory science of astronomy but led less hurried lives, the notion not of minutes but even of fixed hours barely existed.
It is said that the salt liquid which is our blood is only an internal survival of the primitive marine element. Similarly, I believe that Céleste, not only in her bursts of fury, but also in her hours of depression preserved the rhythm of her native streams. When she was exhausted, it was after their fashion; she had literally run dry. Nothing could then have revived her. Then all of a sudden the circulation was restored in her large body, splendid and light. The water flowed in the opaline transparence of her bluish skin. She smiled at the sun and became bluer still. At such moments she was truly celestial.
Robert asked me if I would not like to meet those of his friends with whom he used to make me dine every evening at Doncières, when I was staying there, who were still in the garrison. And as he himself adopted that irritating manner which he rebuked in others: “What is the good of your having worked so hard to charm them if you don’t want to see them again?” I declined his offer, for I did not wish to run any risk of being parted from Albertine, but also because now I was detached from them. From them, which is to say from myself. We passionately long that there may be another life in which we shall be similar to what we are here below. But we do not pause to reflect that, even without waiting for that other life, in this life, after a few years we are unfaithful to what we have been, to what we wished to remain immortally. Even without supposing that death is to alter us more completely than the changes that occur in the course of a lifetime, if in that other life we were to encounter the self that we have been, we should turn away from ourselves as from those people with whom we were once on friendly terms but whom we have not seen for years—such as Saint-Loup’s friends whom I used so much to enjoy meeting again every evening at the Faisan Doré, and whose conversation would now have seemed to me merely a boring importunity. In this respect, and because I preferred not to go there in search of what had pleased me there in the past, a stroll through Doncières might have seemed to me a prefiguration of an arrival in Paradise. We dream much of Paradise, or rather of a number of successive Paradises, but each of them is, long before we die, a Paradise lost, in which we should feel ourselves lost also.
As for the sculptor Ski, so styled on account of the difficulty they found in pronouncing his Polish surname, and because he himself made an affectation, since he had begun to move in a certain social sphere, of not wishing to be confused with certain relatives, perfectly respectable but slightly boring and very numerous, he had, at forty-four and with no pretension to good looks, a sort of boyishness, a dreamy wistfulness which was the result of his having been, until the age of ten, the most charming prodigal imaginable, the darling of all the ladies. Mme. Verdurin maintained that he was more of an artist than Elstir. Any resemblance that there may have been between them was, however, purely external. It was enough to make Elstir, who had met Ski once, feel for him the profound repulsion that is inspired in us less by the people who are our exact opposite than by those who resemble us in what is least good, in whom are displayed our worst qualities, the faults of which we have cured ourselves, who irritate by reminding us of how we may have appeared to certain other people before we became what we now are. But Mme. Verdurin thought that Ski had more temperament than Elstir because there was no art in which he had not a facility of expression, and she was convinced that he would have developed that facility into talent if he had not been so lazy. This seemed to the Mistress to be actually an additional gift, being the opposite of hard work which she regarded as the lot of people devoid of genius
“But you yourself, what do you think of her?” I asked my mother. “Well, it’s not I that am going to marry her. You might certainly do a thousand times better. But I feel that your grandmother would not have liked me to influence you. As a matter of fact, I cannot tell you what I think of Albertine; I don’t think of her. I shall say to you, like Madame de Sévigné: ‘She has good qualities, at least I suppose so. But at this first stage I can praise her only by negatives. One thing she is not, she has not the Rennes accent. In time, I shall perhaps say, she is something else. And I shall always think well of her if she can make you happy.’ ” But by these very words which left it to myself to decide my own happiness, my mother had plunged me in that state of doubt in which I had been plunged long ago when, my father having allowed me to go to Phèdre and, what was more, to take to writing, I had suddenly felt myself burdened with too great a responsibility, the fear of distressing him, and that melancholy which we feel when we cease to obey orders which, from one day to another, keep the future hidden, and realise that we have at last begun to live in real earnest, as a grown-up person, the life, the only life that any of us has at his disposal.
“I was at the Ch … Che …” “Che, che, try to speak distinctly,” said M. Verdurin, “I can’t understand a word you say.” Almost without exception, the faithful burst out laughing and they suggested a band of cannibals in whom the sight of a wound on a white man’s skin has aroused the thirst for blood. For the instinct of imitation and absence of courage govern society and the mob alike. And we all of us laugh at a person whom we see being made fun of, which does not prevent us from venerating him ten years later in a circle where he is admired. It is in like manner that the populace banishes or acclaims its kings.
Mme. Verdurin was convinced that men who are truly remarkable are capable of all sorts of follies. A false idea in which there is nevertheless a grain of truth. Certainly, people’s follies are insupportable. But a want of balance which we discover only in course of time is the consequence of the entering into a human brain of delicacies for which it is not regularly adapted. So that the oddities of charming people exasperate us, but there are few if any charming people who are not, at the same time, odd.
The pleasures that we enjoy in sleep, we do not include them in the list of the pleasures that we have felt in the course of our existence. To allude only to the most grossly sensual of them all, which of us, on waking, has not felt a certain irritation at having experienced in his sleep a pleasure which, if he is anxious not to tire himself, he is not, once he is awake, at liberty to repeat indefinitely during the day. It seems a positive waste. We have had pleasure, in another life, which is not ours. Sufferings and pleasures of the dreamworld (which generally vanish soon enough after our waking), if we make them figure in a budget, it is not in the current account of our life.
The conversation of a woman one loves is like the soil that covers a subterranean and dangerous water; one feels at every moment beneath the words the presence, the penetrating chill of an invisible pool; one perceives here and there its treacherous percolation, but the water itself remains hidden.
Other people never cease to change places in relation to ourselves. In the imperceptible but eternal march of the world, we regard them as motionless in a moment of vision, too short for us to perceive the motion that is sweeping them on. But we have only to select in our memory two pictures taken of them at different moments, close enough together however for them not to have altered in themselves—perceptibly, that is to say—and the difference between the two pictures is a measure of the displacement that they have undergone in relation to us.
Certainly it is only right that the man who draws up reports, adds up figures, answers business letters, follows the movements of the stock exchange, should feel when he says to you with a sneer: “It’s all very well for you; you have nothing better to do,” an agreeable sense of his own superiority. But this would be no less contemptuous, would be even more so (for dining out is a thing that the busy man does also) were your recreation writing Hamlet or merely reading it. Wherein busy men show a want of reflection. For the disinterested culture which seems to them a comic pastime of idle people at the moment when they find them engaged in it is, they ought to remember, the same that in their own profession brings to the fore men who may not be better magistrates or administrators than themselves but before whose rapid advancement they bow their heads, saying: “It appears he’s a great reader, a most distinguished individual.”
It must be added here that it is impossible to imagine how intolerable and interfering M. de Charlus could be, in a more general fashion, and even, he who was so clever, how stupid, on all occasions when the flaws in his character came into play. We may say indeed that these flaws are like an intermittent malady of the mind. Who has not observed the fact among women, and even among men, endowed with remarkable intelligence but afflicted with nerves, when they are happy, calm, satisfied with their surroundings, we cannot help admiring their precious gifts, the words that fall from their lips are the literal truth. A touch of headache, the slightest injury to their self-esteem is enough to alter everything. The luminous intelligence, become abrupt, convulsive and narrow, reflects nothing but an irritated, suspicious, teasing self, doing everything that it can to give trouble.
Albertine never related facts that were capable of injuring her, but always other facts which could be explained only by them, the truth being rather a current which flows from what people say to us, and which we apprehend, invisible as it may be, than the actual thing that they say.
It is often simply from want of the creative spirit that we do not go to the full extent of suffering. And the most terrible reality brings us, with our suffering, the joy of a great discovery, because it merely gives a new and clear form to what we have long been ruminating without suspecting it. The
I became aware of my own transformations as I compared them with the identity of my surroundings. We grow accustomed to these as to people and when, all of a sudden, we recall the different meaning that they used to convey to us, then, after they had lost all meaning, the events very different from those of today which they enshrined, the diversity of actions performed beneath the same ceiling, between the same glazed bookshelves, the change in our heart and in our life that diversity implies, seem to be increased still further by the unalterable permanence of the setting, reinforced by the unity of scene.
As by an electric current that gives us a shock, I have been shaken by my love affairs, I have lived them, I have felt them: never have I succeeded in arriving at the stage of seeing or thinking them. Indeed I am inclined to believe that in these love affairs (I leave out of account the physical pleasure which is their habitual accompaniment but is not enough in itself to constitute them), beneath the form of the woman, it is to those invisible forces which are attached to her that we address ourselves as to obscure deities. It is they whose goodwill is necessary to us, with whom we seek to establish contact without finding any positive pleasure in it. With these goddesses, the woman, during our assignation with her, puts us in touch and does little more. We have, by way of oblation, promised jewels, travels, uttered formulas which mean that we adore and, at the same time, formulas which mean that we are indifferent. We have used all our power to obtain a fresh assignation, but on condition that no trouble is involved. Now would the woman herself, if she were not completed by these occult forces, make us give ourselves so much trouble, when, once she has left us, we are unable to say how she was dressed and realise that we never even looked at her?