The Modern Library In Search of Lost Time, Complete and Unabridged : 6-Book Bundle

by Marcel Proust

  One evening, however, an incident occurred of such a nature that it seemed as though my love must revive. No sooner had our gondola stopped at the hotel steps than the porter handed me a telegram which the messenger had already brought three times to the hotel, for owing to the inaccurate rendering of the addressee’s name (which I recognised nevertheless, through the corruptions introduced by the Italian clerks, as my own) the post office required a signed receipt certifying that the telegram was indeed for me. I opened it as soon as I was in my room, and, glancing through the message which was filled with inaccurately transmitted words, managed nevertheless to make out: “My dear friend, you think me dead, forgive me, I am quite alive, I long to see you, talk about marriage, when do you return? Affectionately. Albertine.” Then there occurred in me in reverse order a process parallel to that which had occurred in the case of my grandmother. When I had learned the fact of my grandmother’s death, I had not at first felt any grief. And I had been really grieved by her death only when certain involuntary memories had brought her alive again for me. Now that Albertine no longer lived for me in my thoughts, the news that she was alive did not cause me the joy that I might have expected. Albertine had been no more to me than a bundle of thoughts, and she had survived her physical death so long as those thoughts were alive in me; on the other hand, now that those thoughts were dead, Albertine did not rise again for me with the resurrection of her body. And when I realised that I felt no joy at the thought of her being alive, that I no longer loved her, I ought to have been more shattered than a man who, looking at his reflexion in a mirror, after months of travel or sickness, discovers that he has white hair and a different face, that of a middle-aged or an old man. This is shattering because its message is: “the man that I was, the fair-haired young man, no longer exists, I am another person.” And yet, was not the impression that I now felt the proof of as profound a change, as total a death of my former self and of the no less complete substitution of a new self for that former self, as the sight of a wrinkled face topped with a white wig instead of the face of long ago? But one is no more distressed at having become another person, after a lapse of years and in the natural sequence of time, than one is at any given moment by the fact of being, one after another, the incompatible persons, malicious, sensitive, refined, caddish, disinterested, ambitious which one can be, in turn, every day of one’s life. And the reason why one is not distressed is the same, namely that the self which has been eclipsed—momentarily in this latter case and when it is a question of character, permanently in the former case and when the passions are involved—is not there to deplore the other, the other which is for the moment, or from then onwards, one’s whole self; the caddish self laughs at his caddishness because one is the cad, and the forgetful self does not grieve about his forgetfulness precisely because he has forgotten.

  I should have been incapable of resuscitating Albertine because I was incapable of resuscitating myself, of resuscitating the self of those days. Life, in accordance with its habit which is, by unceasing, infinitesimal labours, to change the face of the world, had not said to me on the morrow of Albertine’s death: “Become another person,” but, by changes too imperceptible for me to be conscious even that I was changing, had altered almost everything in me, with the result that my mind was already accustomed to its new master—my new self—when it became aware that it had changed; it was to this new master that it was attached. My feeling for Albertine, my jealousy, stemmed, as we have seen, from the irradiation, by the association of ideas, of certain pleasant or painful impressions, the memory of Mlle Vinteuil at Montjouvain, the precious good-night kisses that Albertine used to give me on the neck. But in proportion as these impressions had grown fainter, the vast field of impressions which they coloured with a hue that was agonising or soothing reverted to neutral tones. As soon as oblivion had taken hold of certain dominant points of suffering and pleasure, the resistance offered by my love was overcome, I no longer loved Albertine. I tried to recall her image to my mind. I had been right in my presentiment when, a couple of days after Albertine’s flight, I was appalled by the discovery that I had been able to live for forty-eight hours without her. It had been the same as when I wrote to Gilberte long ago saying to myself: “If this goes on for a year or two, I shall no longer love her.” And if, when Swann asked me to come and see Gilberte again, this had seemed to me as embarrassing as greeting a dead woman, in Albertine’s case death—or what I had supposed to be death—had achieved the same result as a prolonged breach in Gilberte’s. Death merely acts in the same way as absence. The monster at whose apparition my love had trembled, oblivion, had indeed, as I had feared, ended by devouring that love. Not only did the news that she was alive fail to revive my love, not only did it enable me to realise how far I had already proceeded along the road towards indifference, it at once and so abruptly accelerated that process that I wondered retrospectively whether the opposite report, that of Albertine’s death, had not, conversely, by completing the effect of her departure, rekindled my love and delayed its decline. Yes, now that the knowledge that she was alive and the possibility of our reunion made her suddenly cease to be so precious to me, I wondered whether Françoise’s insinuations, our rupture itself, and even her death (imaginary, but believed to be real) had not prolonged my love, to such an extent do the efforts of third persons, and even those of fate, to separate us from a woman succeed only in attaching us to her. Now it was the contrary process that had occurred. Anyhow, I tried to recall her image and perhaps because I had only to raise a finger for her to be mine once more, the memory that came to me was that of a somewhat stout and mannish-looking girl from whose faded features protruded already, like a sprouting seed, the profile of Mme Bontemps. What she might or might not have done with Andrée or with other girls no longer interested me. I no longer suffered from the malady which I had so long thought to be incurable, and really I might have foreseen this. Certainly, regret for a lost mistress and surviving jealousy are physical maladies fully as much as tuberculosis or leukaemia. And yet among physical maladies it is possible to distinguish those which are caused by a purely physical agency, and those which act upon the body only through the medium of the intelligence. Above all, if the part of the mind which serves as carrier is the memory—that is to say if the cause is obliterated or remote—however agonising the pain, however profound the disturbance to the organism may appear to be, it is very seldom (the mind having a capacity for renewal or rather an incapacity for conservation which the tissues lack) that the prognosis is not favourable. At the end of a given period after which someone who has been attacked by cancer will be dead, it is very seldom that the grief of an inconsolable widower or father is not healed. Mine was healed. Was it for this girl whom I saw in my mind’s eye so bloated and who had certainly aged, as the girls whom she had loved had aged—was it for her that I must renounce the dazzling girl who was my memory of yesterday, my hope for tomorrow, to whom I could no longer give a sou, any more than to any other, if I married Albertine, that I must renounce this “new Albertine” whom I loved “not as Hades had beheld her … but faithful, but proud, and even rather shy”?30 It was she who was now what Albertine had been in the past: my love for Albertine had been but a transitory form of my devotion to youth. We think that we are in love with a girl, whereas we love in her, alas! only that dawn the glow of which is momentarily reflected on her face.

  The night went by. In the morning I gave the telegram back to the hotel porter explaining that it had been brought to me by mistake and that it was not for me. He told me that now it had been opened he might get into trouble, that it would be better if I kept it; I put it back in my pocket, but made up my mind to behave as though I had never received it. I had finally ceased to love Albertine. So that this love, after departing so greatly from what I had anticipated on the basis of my love for Gilberte, after obliging me to make so long and painful a detour, had ended too, after having proved an exception to it, by succumbing, like m
y love for Gilberte, to the general law of oblivion.

  But then I thought to myself: I used to value Albertine more than myself; I no longer value her now because for a certain time past I have ceased to see her. My desire not to be parted from myself by death, to rise again after my death—that desire was not like the desire never to be parted from Albertine; it still persisted. Was this due to the fact that I valued myself more highly than her, that when I loved her I loved myself more? No, it was because, having ceased to see her, I had ceased to love her, whereas I had not ceased to love myself because my everyday links with myself had not been severed like those with Albertine. But if my links with my body, with myself, were severed also …? Obviously, it would be the same. Our love of life is only an old liaison of which we do not know how to rid ourselves. Its strength lies in its permanence. But death which severs it will cure us of the desire for immortality.

  After lunch, when I was not going to roam about Venice by myself, I went up to my room to get ready to go out with my mother and to collect the exercise books in which I would take notes for some work I was doing on Ruskin. In the abrupt angles of the walls I sensed the restrictions imposed by the sea, the parsimony of the soil. And when I went downstairs to join Mamma who was waiting for me, at that hour when at Combray it was so pleasant to feel the sun close at hand in the darkness preserved by the closed shutters, here, from top to bottom of the marble staircase where one could no more tell than in a Renaissance picture whether it was in a palace or on a galley, the same coolness and the same sense of the splendour of the scene outside were imparted thanks to the awnings which stirred outside the ever-open windows through which, upon an incessant stream of air, the warm shade and the greenish sunlight flowed as if over a liquid surface and suggested the mobile proximity, the glitter, the shimmering instability of the sea.

  As often as not we would set off for St Mark’s, with all the more pleasure because, since one had to take a gondola to go there, the church represented for me not simply a monument but the terminus of a voyage on these vernal, maritime waters, with which, I felt, St Mark’s formed an indivisible and living whole. My mother and I would enter the baptistery, treading underfoot the marble and glass mosaics of the paving, in front of us the wide arcades whose curved pink surfaces have been slightly warped by time, thus giving the church, wherever the freshness of this colouring has been preserved, the appearance of having been built of a soft and malleable substance like the wax in a giant honeycomb, and, where on the contrary time has shrivelled and hardened the material and artists have embellished it with gold tracery, of being the precious binding, in the finest Cordoba leather, of the colossal Gospel of Venice. Seeing that I needed to spend some time in front of the mosaics representing the Baptism of Christ, and feeling the icy coolness that pervaded the baptistery, my mother threw a shawl over my shoulders. When I was with Albertine at Balbec, I felt that she was revealing one of those insubstantial illusions which clutter the minds of so many people who do not think clearly, when she used to speak of the pleasure—to my mind baseless—that she would derive from seeing works of art with me. Today I am sure that the pleasure does exist, if not of seeing, at least of having seen, a beautiful thing with a particular person. A time has now come when, remembering the baptistery of St Mark’s—contemplating the waters of the Jordan in which St John immerses Christ, while the gondola awaited us at the landing-stage of the Piazzetta—it is no longer a matter of indifference to me that, beside me in that cool penumbra, there should have been a woman draped in her mourning with the respectful and enthusiastic fervour of the old woman in Carpaccio’s St Ursula in the Accademia, and that that woman, with her red cheeks and sad eyes and in her black veils, whom nothing can ever remove from that softly lit sanctuary of St Mark’s where I am always sure to find her because she has her place reserved there as immutably as a mosaic, should be my mother.

  Carpaccio, as it happens, who was the painter we visited most readily when I was not working in St Mark’s, almost succeeded one day in reviving my love for Albertine. I was seeing for the first time The Patriarch of Grado exorcising a demoniac. I looked at the marvellous rose-pink and violet sky and the tall encrusted chimneys silhouetted against it, their flared stacks, blossoming like red tulips, reminiscent of so many Whistlers of Venice. Then my eyes travelled from the old wooden Rialto to that fifteenth-century Ponte Vecchio with its marble palaces decorated with gilded capitals, and returned to the canal on which the boats are manoeuvred by adolescents in pink jackets and plumed toques, the spitting image of those avowedly inspired by Carpaccio in that dazzling Legend of Joseph by Sert, Strauss and Kessler. Finally, before leaving the picture, my eyes came back to the shore, swarming with the everyday Venetian life of the period. I looked at the barber wiping his razor, at the negro humping his barrel, at the Muslims conversing, at the noblemen in wide-sleeved brocade and damask robes and hats of cerise velvet, and suddenly I felt a slight gnawing at my heart. On the back of one of the Compagni della Calza identifiable from the emblem, embroidered in gold and pearls on their sleeves or their collars, of the merry confraternity to which they were affiliated, I had just recognised the cloak which Albertine had put on to come with me to Versailles in an open carriage on the evening when I so little suspected that scarcely fifteen hours separated me from the moment of her departure from my house. Always ready for anything, when I had asked her to come out with me on that melancholy occasion which she was to describe in her last letter as “a double twilight since night was falling and we were about to part,” she had flung over her shoulders a Fortuny cloak which she had taken away with her next day and which I had never thought of since. It was from this Carpaccio picture that that inspired son of Venice had taken it, it was from the shoulders of this Compagno della Calza that he had removed it in order to drape it over the shoulders of so many Parisian women who were certainly unaware, as I had been until then, that the model for it existed in a group of noblemen in the foreground of the Patriarch of Grado in a room in the Accademia in Venice. I had recognised it down to the last detail, and, that forgotten cloak having restored to me as I looked at it the eyes and the heart of him who had set out that evening with Albertine for Versailles, I was overcome for a few moments by a vague and soon dissipated feeling of desire and melancholy.

  There were days when my mother and I were not content with visiting the museums and churches of Venice only, and once, when the weather was particularly fine, in order to see the “Virtues” and “Vices” of which M. Swann had given me reproductions that were probably still hanging on the wall of the schoolroom at Combray, we went as far afield as Padua. After walking across the garden of the Arena in the glare of the sun, I entered the Giotto chapel, the entire ceiling of which and the background of the frescoes are so blue that it seems as though the radiant daylight has crossed the threshold with the human visitor in order to give its pure sky a momentary breather in the coolness and shade, a sky merely of a slightly deeper blue now that it is rid of the glitter of the sunlight, as in those brief moments of respite when, though no cloud is to be seen, the sun has turned its gaze elsewhere and the azure, softer still, grows deeper. This sky transplanted on to the blue-washed stone was peopled with flying angels which I was seeing for the first time, for M. Swann had given me reproductions only of the Vices and Virtues and not of the frescoes depicting the life of the Virgin and of Christ. Watching the flight of these angels, I had the same impression of actual movement, literally real activity, that the gestures of Charity and Envy had given me. For all the celestial fervour, or at least the childlike obedience and application, with which their minuscule hands are joined, they are represented in the Arena chapel as winged creatures of a particular species that had really existed, that must have figured in the natural history of biblical and apostolic times. Constantly flitting about above the saints whenever the latter walk abroad, these little beings, since they are real creatures with a genuine power of flight, can be seen soaring upwards, describing curves
, “looping the loop,” diving earthwards head first, with the aid of wings which enable them to support themselves in positions that defy the laws of gravity, and are far more reminiscent of an extinct species of bird, or of young pupils of Garros practising gliding,31 than of the angels of the Renaissance and later periods whose wings have become no more than emblems and whose deportment is generally the same as that of heavenly beings who are not winged.

  On returning to the hotel I would meet young women, mainly Austrians, who came to Venice to spend the first fine days of this flowerless spring. There was one in particular whose features did not resemble Albertine’s but who attracted me by the same fresh complexion, the same gay, light-hearted look. Soon I became aware that I was beginning to say the same things to her as I had said to Albertine at the start, that I concealed the same misery when she told me she would not be seeing me the following day because she was going to Verona, and that I immediately wanted to go to Verona too. It did not last—she was soon to leave for Austria and I would never see her again—but already, vaguely jealous as one is when one begins to fall in love, looking at her charming and enigmatic face I wondered whether she too loved women, whether what she had in common with Albertine, that clear complexion, that bright-eyed look, that air of friendly candour which charmed everyone and which stemmed more from the fact that she was not in the least interested in knowing about other people’s actions, which interested her not at all, than that she was confessing her own, which on the contrary she concealed beneath the most puerile lies—I wondered whether all this constituted the morphological characteristics of the woman who loves other women. Was it this about her that, without my being able rationally to grasp why, exercised its attraction upon me, caused my anxieties (perhaps a deeper cause of my attraction towards her by virtue of the fact that we are drawn towards that which will make us suffer), gave me when I saw her so much pleasure and sadness, like those magnetic elements in the air of certain places which we do not see but which cause us such physical discomfort? Alas, I should never know. I should have liked, when I tried to read her face, to say to her: “You really should tell me, it would interest me as an example of human natural history,” but she would never tell me. She professed an especial loathing for anything that resembled that vice, and was extremely distant towards her women friends. Perhaps indeed this was proof that she had something to hide, perhaps that she had been mocked or reviled for it, and the air that she assumed in order that people should not think such things of her was like an animal’s instinctive and revealing recoil from someone who has beaten it. As for my finding out about her life, it was impossible; even in the case of Albertine, how long it had taken me to get to know anything! It had taken her death to loosen people’s tongues, such prudent circumspection had Albertine, like this young woman, observed in all her conduct. And in any case, could I be certain that I had discovered anything about Albertine? Moreover, just as the conditions of life that we most desire become a matter of indifference to us if we cease to love the person who, without our realising it, made us desire them because they enabled us to be close to her, to be in a position to please her, so it is with certain kinds of intellectual curiosity. The scientific importance which I attached to knowing the particular kind of desire that lay hidden beneath the delicate pink petals of those cheeks, in the brightness, a sunless brightness as at daybreak, of those pale eyes, in those days that were never accounted for, would doubtless subside when I had entirely ceased to love Albertine or when I had entirely ceased to love this young woman.