I now understood, moreover, why earlier, when I had seen him coming away from Mme de Villeparisis’s, I had managed to arrive at the conclusion that M. de Charlus looked like a woman: he was one! He belonged to that race of beings, less paradoxical than they appear, whose ideal is manly precisely because their temperament is feminine, and who in ordinary life resemble other men in appearance only; there where each of us carries, inscribed in those eyes through which he beholds everything in the universe, a human form engraved on the surface of the pupil, for them it is not that of a nymph but that of an ephebe. A race upon which a curse is laid and which must live in falsehood and perjury because it knows that its desire, that which constitutes life’s dearest pleasure, is held to be punishable, shameful, an inadmissible thing; which must deny its God, since its members, even when Christians, when at the bar of justice they appear and are arraigned, must before Christ and in his name refute as a calumny what is their very life; sons without a mother, to whom they are obliged to lie even in the hour when they close her dying eyes; friends without friendships, despite all those which their frequently acknowledged charm inspires and their often generous hearts would gladly feel—but can we describe as friendships those relationships which flourish only by virtue of a lie and from which the first impulse of trust and sincerity to which they might be tempted to yield would cause them to be rejected with disgust, unless they are dealing with an impartial or perhaps even sympathetic spirit, who however in that case, misled with regard to them by a conventional psychology, will attribute to the vice confessed the very affection that is most alien to it, just as certain judges assume and are more inclined to pardon murder in inverts and treason in Jews for reasons derived from original sin and racial pre-destination? And lastly—according at least to the first theory which I sketched in outline at the time, which we shall see subjected to some modification in the sequel, and in which, had the paradox not been hidden from their eyes by the very illusion that made them see and live, this would have angered them above all else—lovers who are almost precluded from the possibility of that love the hope of which gives them the strength to endure so many risks and so much loneliness, since they are enamoured of precisely the type of man who has nothing feminine about him, who is not an invert and consequently cannot love them in return; with the result that their desire would be for ever unappeased did not their money procure for them real men, and their imagination end by making them take for real men the inverts to whom they have prostituted themselves. Their honour precarious, their liberty provisional, lasting only until the discovery of their crime; their position unstable, like that of the poet one day fêted in every drawing-room and applauded in every theatre in London, and the next driven from every lodging, unable to find a pillow upon which to lay his head, turning the mill like Samson and saying like him: “The two sexes shall die, each in a place apart!”2 excluded even, except on the days of general misfortune when the majority rally round the victim as the Jews round Dreyfus, from the sympathy—at times from the society—of their fellows, in whom they inspire only disgust at seeing themselves as they are, portrayed in a mirror which, ceasing to flatter them, accentuates every blemish that they have refused to observe in themselves, and makes them understand that what they have been calling their love (and to which, playing upon the word, they have by association annexed all that poetry, painting, music, chivalry, asceticism have contrived to add to love) springs not from an ideal of beauty which they have chosen but from an incurable disease; like the Jews again (save some who will associate only with those of their race and have always on their lips the ritual words and the accepted pleasantries), shunning one another, seeking out those who are most directly their opposite, who do not want their company, forgiving their rebuffs, enraptured by their condescensions; but also brought into the company of their own kind by the ostracism to which they are subjected, the opprobrium into which they have fallen, having finally been invested, by a persecution similar to that of Israel, with the physical and moral characteristics of a race, sometimes beautiful, often hideous, finding (in spite of all the mockery with which one who, more closely integrated with, better assimilated to the opposing race, is in appearance relatively less inverted, heaps upon one who has remained more so) a relief in frequenting the society of their kind, and even some support in their existence, so much so that, while steadfastly denying that they are a race (the name of which is the vilest of insults), they readily unmask those who succeed in concealing the fact that they belong to it, with a view less to injuring them, though they have no scruple about that, than to excusing themselves, and seeking out (as a doctor seeks out cases of appendicitis) cases of inversion in history, taking pleasure in recalling that Socrates was one of themselves, as the Jews claim that Jesus was one of them, without reflecting that there were no abnormal people when homosexuality was the norm, no anti-Christians before Christ, that the opprobrium alone makes the crime because it has allowed to survive only those who remained obdurate to every warning, to every example, to every punishment, by virtue of an innate disposition so peculiar that it is more repugnant to other men (even though it may be accompanied by high moral qualities) than certain other vices which exclude those qualities, such as theft, cruelty, breach of faith, vices better understood and so more readily excused by the generality of men; forming a freemasonry far more extensive, more effective and less suspected than that of the Lodges, for it rests upon an identity of tastes, needs, habits, dangers, apprenticeship, knowledge, traffic, vocabulary, and one in which even members who do not wish to know one another recognise one another immediately by natural or conventional, involuntary or deliberate signs which indicate one of his kind to the beggar in the person of the nobleman whose carriage door he is shutting, to the father in the person of his daughter’s suitor, to the man who has sought healing, absolution or legal defence in the doctor, the priest or the barrister to whom he has had recourse; all of them obliged to protect their own secret but sharing with the others a secret which the rest of humanity does not suspect and which means that to them the most wildly improbable tales of adventure seem true, for in this life of anachronistic fiction the ambassador is a bosom friend of the felon, the prince, with a certain insolent aplomb born of his aristocratic breeding which the timorous bourgeois lacks, on leaving the duchess’s party goes off to confer in private with the ruffian; a reprobate section of the human collectivity, but an important one, suspected where it does not exist, flaunting itself, insolent and immune, where its existence is never guessed; numbering its adherents everywhere, among the people, in the army, in the church, in prison, on the throne; living, in short, at least to a great extent, in an affectionate and perilous intimacy with the men of the other race, provoking them, playing with them by speaking of its vice as of something alien to it—a game that is rendered easy by the blindness or duplicity of the others, a game that may be kept up for years until the day of the scandal when these lion-tamers are devoured; obliged until then to make a secret of their lives, to avert their eyes from the direction in which they would wish to stray, to fasten them on what they would naturally turn away from, to change the gender of many of the adjectives in their vocabulary, a social constraint that is slight in comparison with the inward constraint imposed upon them by their vice, or what is improperly so called, not so much in relation to others as to themselves, and in such a way that to themselves it does not appear a vice. But certain among them, more practical, busier men who have not the time to go and drive their bargains, or to dispense with the simplification of life and the saving of time which may result from co-operation, have formed two societies of which the second is composed exclusively of persons similar to themselves.
This is noticeable in those who are poor and have come up from the country, without friends, with nothing but their ambition to be some day a celebrated doctor or barrister, with a mind still barren of opinions, a person devoid of social graces which they intend as soon as possible to adorn, just as they migh
t buy furniture for their little attic in the Latin Quarter, modelling themselves on what they observe among those who have already “arrived” in the useful and serious profession in which they also intend to establish themselves and to become famous; in these their special predisposition, unconsciously inherited like a proclivity for drawing, for music, a tendency towards blindness, is perhaps the only inveterate and overriding peculiarity—which on certain evenings compels them to miss some meeting, advantageous to their career, with people whose ways of speaking, thinking, dressing, parting their hair, they otherwise adopt. In their neighbourhood, where for the rest they mix only with brother students, teachers or some fellow-provincial who has graduated and can help them on, they have speedily discovered other young men who are drawn to them by the same special inclination, as in a small town the assistant schoolmaster and the solicitor are brought together by a common interest in chamber music or mediaeval ivories; applying to the object of their distraction the same utilitarian instinct, the same professional spirit which guides them in their career, they meet these young men at gatherings to which no outsider is admitted any more than to those that bring together collectors of old snuff-boxes, Japanese prints or rare flowers, and at which, what with the pleasure of gaining information, the practical value of making exchanges and the fear of competition, there prevail simultaneously, as in a stamp market, the close co-operation of specialists and the fierce rivalries of collectors. Moreover no one in the café where they have their table knows what the gathering is, whether it is that of an angling club, of an editorial staff, or of the “Sons of the Indre,” so correct is their attire, so cold and reserved their manner, so modestly do they refrain from any but the most covert glance at the young men of fashion, the young “lions” who, a few feet away, are boasting about their mistresses, and among whom those who now admire them without venturing to raise their eyes will learn only twenty years later, when some are on the eve of admission to the Academy, and others middle-aged clubmen, that the most attractive among them, now a stout and grizzled Charlus, was in reality one of themselves, but elsewhere, in another circle of society, beneath other external symbols, with different signs whose unfamiliarity misled them. But these groups are at varying stages of evolution; and, just as the “Union of the Left” differs from the “Socialist Federation” or some Mendelssohnian musical club from the Schola Cantorum, on certain evenings, at another table, there are extremists who allow a bracelet to slip down from beneath a cuff, or sometimes a necklace to gleam in the gap of a collar, who by their persistent stares, their cooings, their laughter, their mutual caresses, oblige a band of students to depart in hot haste, and are served with a civility beneath which indignation smoulders by a waiter who, as on the evenings when he has to serve Dreyfusards, would have the greatest pleasure in summoning the police did he not find profit in pocketing their gratuities.
It is with these professional organisations that the mind contrasts the taste of the solitaries, and in one sense without too much contrivance, since it is doing no more than imitate the solitaries themselves who imagine that nothing differs more widely from organised vice than what appears to them to be a misunderstood love, but with some contrivance nevertheless, for these different classes correspond, no less than to diverse physiological types, to successive stages in a pathological or merely social evolution. And it is, in fact, very rarely that the solitaries do not eventually merge themselves in some such organisation, sometimes from simple lassitude, or for convenience (just as the people who have been most strongly opposed to such innovations end by having the telephone installed, inviting the Iénas to their parties, or shopping at Potin’s). They meet with none too friendly a reception as a rule, for, in their relatively pure lives, their want of experience, the saturation in day-dreams to which they have been reduced, have branded more strongly upon them those special marks of effeminacy which the professionals have sought to efface. And it must be admitted that, among certain of these newcomers, the woman is not only inwardly united to the man but hideously visible, convulsed as they are by a hysterical spasm, by a shrill laugh which sets their knees and hands trembling, looking no more like the common run of men than those apes with melancholy ringed eyes and prehensile feet who dress up in dinner-jackets and black ties; so that these new recruits are judged by others, themselves less chaste, to be compromising associates, and their admission is hedged with difficulties; they are accepted nevertheless, and they benefit then from those facilities by which commerce and big business have transformed the lives of individuals by bringing within their reach commodities hitherto too costly to acquire and indeed hard to find, which now submerge them beneath a plethora of what by themselves they had never succeeded in discovering amid the densest crowds.
But, even with these innumerable outlets, the burden of social constraint is still too heavy for some, recruited principally among those who have not practised mental constraint and who still take to be rarer than it actually is their way of love. Let us ignore for the moment those who, the exceptional character of their inclinations making them regard themselves as superior to the other sex, look down on women, regard homosexuality as the appurtenance of genius and the great periods of history, and, when they wish to share their taste with others, seek out not so much those who seem to them to be predisposed towards it, like drug-addicts with their morphine, as those who seem to them to be worthy of it, from apostolic zeal, just as others preach Zionism, conscientious objection, Saint-Simonianism, vegetarianism or anarchy. There are some who, should we intrude upon them in the morning, still in bed, will present to our gaze an admirable female head, so generalised and typical of the entire sex is the expression of the face; the hair itself affirms it, so feminine is its ripple; unbrushed, it falls so naturally in long curls over the cheek that one marvels how the young woman, the girl, the Galatea barely awakened to life in the unconscious mass of this male body in which she is imprisoned has contrived so ingeniously, by herself, without instruction from anyone else, to take advantage of the narrowest apertures in her prison wall to find what was necessary to her existence. No doubt the young man who sports this delicious head does not say: “I am a woman.” Even if— for any of the countless possible reasons—he lives with a woman, he can deny to her that he is himself one, can swear to her that he has never had intercourse with men. But let her look at him as we have just revealed him, lying back in bed, in pyjamas, his arms bare, his throat and neck bare too beneath the dark tresses: the pyjama jacket becomes a woman’s shift, the head that of a pretty Spanish girl. The mistress is appalled by these confidences offered to her gaze, truer than any spoken confidence could be, or indeed any action, which his actions indeed, if they have not already done so, cannot fail later on to confirm, for every individual follows the line of his own pleasure, and if he is not too depraved, seeks it in a sex complementary to his own. And for the invert vice begins, not when he enters into relations (for there are all sorts of reasons that may enjoin these), but when he takes his pleasure with women. The young man whom we have been attempting to portray was so evidently a woman that the women who looked upon him with desire were doomed (failing a special taste on their part) to the same disappointment as those who in Shakespeare’s comedies are taken in by a girl disguised as a youth. The deception is mutual, the invert is himself aware of it, he guesses the disillusionment which the woman will experience once the mask is removed, and feels to what an extent this mistake as to sex is a source of poetical imaginings. Moreover it is in vain that he keeps back the admission “I am a woman” even from his demanding mistress (if she is not a denizen of Gomorrah) when all the time, with the cunning, the agility, the obstinacy of a climbing plant, the unconscious but visible woman in him seeks the masculine organ. We have only to look at that curly hair on the white pillow to understand that if, in the evening, this young man slips through his guardians’ fingers in spite of them, in spite of himself, it will not be to go in pursuit of women. His mistress may castigate him, may
lock him up, but next day the man-woman will have found some way of attaching himself to a man, as the convolvulus throws out its tendrils wherever it finds a pick or a rake up which to climb. Why, when we admire in the face of this man a delicacy that touches our hearts, a grace, a natural gentleness such as men do not possess, should we be dismayed to learn that this young man runs after boxers? They are different aspects of the same reality. And indeed, what repels us is the most touching thing of all, more touching than any refinement of delicacy, for it represents an admirable though unconscious effort on the part of nature: the recognition of sex by itself, in spite of the deceptions of sex, appears as an unavowed attempt to escape from itself towards what an initial error on the part of society has segregated it from. Some—those no doubt who have been most timid in childhood—are not greatly concerned with the kind of physical pleasure they receive, provided that they can associate it with a masculine face. Whereas others, whose sensuality is doubtless more violent, feel an imperious need to localise their physical pleasure. These latter, perhaps, would shock the average person with their avowals. They live perhaps less exclusively under the planet of Saturn, since for them women are not entirely excluded as they are for the former sort, in relation to whom women have no existence apart from conversation, flirtation, intellectual loves. But the second sort seek out those women who love other women, who can procure for them a young man, enhance the pleasure they experience in his company; better still, they can, in the same fashion, take with such women the same pleasure as with a man. Whence it arises that jealousy is kindled in those who love the first sort only by the pleasure which they may enjoy with a man, which alone seems to their lovers a betrayal, since they do not participate in the love of women, have practised it only out of habit and to preserve for themselves the possibility of eventual marriage, visualising so little the pleasure that it is capable of giving that they cannot be distressed by the thought that he whom they love is enjoying that pleasure; whereas the other sort often inspire jealousy by their love-affairs with women. For, in their relations with women, they play, for the woman who loves her own sex, the part of another woman, and she offers them at the same time more or less what they find in other men, so that the jealous friend suffers from the feeling that the man he loves is riveted to the woman who is to him almost a man, and at the same time feels his beloved almost escape him because, to these women, he is something which the lover himself cannot conceive, a sort of woman. Nor need we pause here to consider those young fools who out of childishness, to tease their friends or to shock their families, obdurately choose clothes that resemble women’s dresses, redden their lips and blacken their eyelashes; let us leave them aside, for it is they whom we shall find later on, when they have suffered the all too cruel penalty of their affectation, spending what remains of their lifetime in vain attempts to repair by a sternly protestant demeanour the wrong that they did to themselves when they were carried away by the same demon that urges young women of the Faubourg Saint-Germain to live scandalous lives, to defy all the conventions, to scoff at the entreaties of their families, until the day when they set themselves with perseverance but without success to reascend the slope down which they had found it so amusing to slide or rather had not been able to stop themselves from sliding. Let us, finally, leave until later the men who have sealed a pact with Gomorrah. We shall speak of them when M. de Charlus comes to know them. Let us leave all those, of one sort or another, who will appear each in his turn, and, to conclude this first sketch of the subject, let us simply say a word about those whom we began to speak of just now, the solitaries. Supposing their vice to be more exceptional than it is, they have retired into solitude from the day on which they discovered it, after having carried it within themselves for a long time without knowing it, longer, that is, than certain others. For no one can tell at first that he is an invert, or a poet, or a snob, or a scoundrel. The boy who has been reading erotic poetry or looking at obscene pictures, if he then presses his body against a schoolfellow’s, imagines himself only to be communing with him in an identical desire for a woman. How should he suppose that he is not like everybody else when he recognises the substance of what he feels in reading Mme de La Fayette, Racine, Baudelaire, Walter Scott, at a time when he is still too little capable of observing himself to take into account what he has added from his own store to the picture, and to realise that if the sentiment be the same the object differs, that what he desires is Rob Roy and not Diana Vernon? With many, by a defensive prudence on the part of the instinct that precedes the clearer vision of the intellect, the mirror and walls of their bedroom vanish beneath coloured prints of actresses, and they compose verses such as:
In Search of Lost Time, Volume IV Page 3
