And the truth is that, when one knew M. de Charlus well—his pride, his satiety with social pleasures, his fancies which changed easily into passions for men of the lowest class and the worst character—one could very easily understand that the possession of a huge fortune, the charm of which, had he been an upstart, would have been that it enabled him to marry his daughter to a duke and invite Highnesses to his shooting-parties, pleased him simply because it allowed him to have at his disposal in this way one or perhaps several establishments with a permanent supply of young men whose company he enjoyed. And perhaps this might have come to pass even without his special vice, heir as he was to so many great noblemen, dukes or princes of the blood, of whom Saint-Simon tells us that they never associated with anybody “who could boast a name.”
“Meanwhile,” I said to Jupien, “this house is anything but what you say it might become. It is worse than a madhouse, since the mad fancies of the lunatics who inhabit it are played out as actual, visible drama—it is a veritable pandemonium. I thought that I had arrived, like the Caliph in the Arabian Nights, in the nick of time to rescue a man who was being beaten, and in fact it was a different tale from the Arabian Nights which I saw enacted before me, the one in which a woman who has been turned into a dog willingly submits to being beaten in order to recover her former shape.” Jupien appeared to be very upset by my words, for he realised that I had seen the Baron being beaten. He was silent for a moment, while I stopped a cab which was passing; then suddenly, with that pretty wit which had so often struck me in this self-educated man when in the courtyard of our house he had greeted me or Françoise with some graceful phrase: “You have mentioned one or two of the tales in the Arabian Nights,” he said. “But there is another I know of, not unrelated to the title of a book which I think I have seen at the Baron’s” (he was alluding to a translation of Ruskin’s Sesame and Lilies which I had sent M. de Charlus). “If ever you are curious, one evening, to see, I will not say forty but a dozen thieves, you have only to come here; to know whether I am in the house you have only to look up at that window; if I leave my little window open with a light visible it means that I am in the house and you may come in; it is my private Sesame. I say only Sesame. As for Lilies, if they are what you seek I advise you to go elsewhere.” And with a somewhat offhand gesture of farewell—for an aristocratic clientele and the habit of ruling like a pirate chief over a gang of young men had imparted a certain lordliness to his manners—he was about to take his leave of me when the noise of an explosion—a bomb which had fallen before the sirens could give warning—made him advise me to stay with him for a moment. Soon the anti-aircraft barrage began, and with such violence that one could sense very near, just above our heads, the presence of the German aeroplane.
In an instant the streets became totally black. At moments only, an enemy aeroplane flying very low lit up the spot upon which it wished to drop a bomb. I set off, but very soon I was lost. I thought of that day when, on my way to La Raspelière, I had met an aeroplane and my horse had reared as at the apparition of a god. Now, I thought, it would be a different meeting—with the god of evil, who would kill me. I started to walk faster in order to escape, like a traveller pursued by a tidal wave; I groped my way round dark squares from which I could find no way out. At last the flames of a blazing building showed me where I was and I got back on to the right road, while all the time the shells burst noisily above my head. But my thoughts had turned to another subject. I was thinking of Jupien’s house, perhaps by now reduced to ashes, for a bomb had fallen very near me just after I had left it—that house upon which M. de Charlus might prophetically have written Sodoma, as the unknown inhabitant of Pompeii had done, with no less prescience or perhaps when the volcano had already started to erupt and the catastrophe had begun. But what mattered sirens and Gothas to the men who had come to seek their pleasure? The social setting or the natural scene which surrounds our love-making barely impinges upon our thoughts. The tempest may rage over the sea, the ship roll and plunge in every direction, the sky pour down avalanches convulsed by the wind, and at most we bestow the attention of a single second, forced from us by physical discomfort, upon this immense scenic background against which we ourselves are so insignificant, both we and the body which we long to approach. The siren with its warning of bombs troubled Jupien’s visitors no more than an iceberg would have done. Indeed, the threat of physical danger delivered them from the fear which for long had morbidly harassed them. For it is wrong to suppose that the scale of our fears corresponds to that of the dangers by which they are inspired. A man may be afraid of not sleeping and not in the least afraid of a serious duel, afraid of a rat and not of a lion. For a few hours now the police would have their hands full looking after something as trivial as the lives of the city’s inhabitants and their reputations were temporarily in no danger. But if some, their fears allayed, remained in Jupien’s establishment, others were tempted not so much by the thought of recovering their moral liberty as by the darkness which had suddenly settled upon the streets. Some of these, like the Pompeians upon whom the fire from heaven was already raining, descended into the passages of the Métro, black as catacombs. They knew that they would not be alone there. And darkness, which envelops all things like a new element, has the effect, irresistibly tempting for certain people, of suppressing the first halt on the road to pleasure—it permits us to enter without impediment into a region of caresses to which normally we gain access only after a certain delay. Whether the coveted object is a woman or a man, supposing even that the first approach is easy and that there is no need of the gallant speeches which in a drawing-room might run on for ever (at any rate in daylight), on a normal evening, even in the most dimly lit street, there is at least a preamble in which the eyes alone feed on the unripe fruit, and fear of passers-by, fear even of the coveted being, prevents us from doing more than look and speak. In the darkness this time-honoured ritual is instantly abolished—hands, lips, bodies may go into action at once. There is always the excuse of darkness, and of the mistakes that darkness engenders, if we are not well received. And if we are, this immediate response of a body which does not withdraw but approaches, gives us of the woman (or the man) whom we have selected the idea that she is without prejudices and full of vice, which adds an extra pleasure to the happiness of having bitten straight into the fruit without first coveting it with our eyes and without asking permission. Meanwhile the darkness persisted; plunged into the new element, imagining that they had travelled to a distant country and were witnessing a natural phenomenon like a tidal wave or an eclipse, that they were enjoying not an artificially prepared, sedentary pleasure but a chance encounter in the unknown, the men who had come away from Jupien’s house celebrated, while the bombs mimicked the rumbling of a volcano, deep in the earth as in a Pompeian house of ill fame, their secret rites in the shadows of the catacombs.
The Pompeian paintings of Jupien’s house were admirably suited, recalling as they did the later days of the Revolution, to the age so similar to the Directory which was about to begin. Already, without waiting for peace, concealing themselves in the darkness so as not too openly to infringe the regulations of the police, everywhere newfangled dances were being evolved and frenziedly danced by their devotees throughout the night. And at the same time certain artistic opinions less anti-German in tone than those of the first years of the war were coming into vogue, allowing suffocated minds to breathe once more—but still before you dared to present these ideas you needed to produce a certificate of your patriotism. A professor might write a remarkable book on Schiller and it would be reviewed in the newspapers. But before discussing the author of the book they would record, as a sort of imprimatur, that he had been at the Marne or Verdun, that he had been mentioned in despatches five times or had two sons killed. Then and then only did they praise the lucidity, the depth of his work on Schiller, whom it was permissible to describe as “great” provided that he was called not “that great German” but “th
at great Boche.” This was the pass-word, and having passed this test the article was allowed to proceed.
The clients who had not wished to leave had collected together in one room in Jupien’s house. They were not acquainted with one another, but one could see that they all belonged nevertheless roughly to the same world, rich and aristocratic. The appearance of each one had in it something repugnant, a reflexion, I presumed, of their failure to resist degrading pleasures. One, an enormous man, had a face covered with red blotches like a drunkard. I was told that formerly he had not drunk much himself but had merely enjoyed making young men drunk. But, terrified at the idea of being called up (although he seemed to be in his fifties) and being very stout, he had started to drink without stopping in order to get his weight above a hundred kilos, as nobody over this limit was accepted for the army. And now, this calculation having transformed itself into a passion, the moment that he was left alone, wherever it might be, he would disappear and be found again in a wine-shop. But as soon as he spoke I saw that, though his intelligence was commonplace, he was a man with a good deal of knowledge, education and culture. Another man came in, very young and of great physical distinction. This one, who clearly belonged to the best society, had as yet it is true no external marks of vice, but—and this was more disturbing—the interior signs were there. Very tall, with a charming face, his speech revealed an intelligence of quite a different order from that of his alcoholic neighbour, an intelligence that might without exaggeration be called really outstanding. But to everything that he said there was added a facial expression which would have suited a different phrase. As though, while possessing the whole treasure-house of the expressions of the human countenance, he lived in some world of his own, he displayed these expressions in the wrong order, appearing to scatter smiles and glances at random without any connexion with the remarks that were being addressed to him. I hope for his sake—if, as he certainly is, he is still alive—that he was the victim not of a lasting malady but of a brief intoxication. Probably, had one asked all these men for their visiting cards, one would have been surprised to see that they belonged to an exalted social class. But some vice or other, and that greatest of all vices, the lack of will-power which prevents a man from resisting any vice in particular, brought them together in this place, in isolated rooms it is true, but evening after evening so I was told, so that, though their names might be known to fashionable hostesses, the latter had gradually lost sight of their faces and no longer ever received their visits. Invitations might still be sent to them, but habit brought them back to their composite haunt of depravity. They made, moreover, little attempt at concealment, unlike the page-boys, young workmen, etc., who ministered to their pleasures. And this fact, for which a number of reasons could be given, is best explained by this one: for a man with a job, whether in industry or in domestic service, to go to Jupien’s was much the same as for a woman supposed respectable to go to a house of assignation; some, while ready to admit that they had gone there, denied having gone more than once, and Jupien himself, lying to protect their reputations or to discourage competition, would declare: “Oh, no, he doesn’t come to my establishment, he wouldn’t go there.” For men with a social position it was not so serious, particularly as other men with a social position who do not go there know nothing about the place and do not concern themselves with your life. But in an aeroplane factory, for instance, if one or two fitters have gone there, their comrades, who have spied on them, would not dream of following their example for fear of being found out.
As I made my way home, I reflected upon the speed with which conscience ceases to be a partner in our habits, which she allows to develop freely without bothering herself about them, and upon the astonishing picture which may consequently present itself to us if we observe simply from without, and in the belief that they engage the whole of the individual, the actions of men whose moral or intellectual virtues may at the same time be developing independently in an entirely different direction. Clearly it was a gross fault in their education, or a complete absence of education, combined with a propensity for making money in the way which, if not the least painful (for there were many forms of work which must in the long run be pleasanter—but then does not an invalid in the same way fabricate for himself, with fads, privations and remedies, an existence much more painful than the one imposed upon him by the often trivial disease against which he imagines himself to be fighting by these methods?), was at least less laborious than any other, which had led these ordinary young men to do, quite innocently one may almost say and for a very moderate reward, things which caused them no pleasure and which must in the beginning have inspired in them a lively disgust. On this evidence one might have supposed them to be fundamentally bad, but not only were they in the war splendid soldiers, men of incomparable courage, in civil life too they had often been kind-hearted and sometimes wholly admirable people. They had long ceased to speculate upon the morality or immorality of the life they led, because it was the life that was led by everybody round them. So it is that, when we study certain periods of ancient history, we are astonished to see men and women individually good participate without scruple in mass assassinations or human sacrifices which probably seemed to them natural things. And our own age no doubt, when its history is read two thousand years hence, will seem to an equal degree to have bathed men of pure and tender conscience in a vital element which will strike the future reader as monstrously pernicious, but to which at the time these men adapted themselves without difficulty. Similarly, I knew few men, I may even say I knew none, who in point of intelligence and sensibility were as gifted as Jupien; for the store of knowledge which gave such a delightful quality of wit to his conversation came to him not from that instruction at school or that liberal education at a university which might have made him indeed a remarkable man, but from which many fashionable youths derive no profit. It was simply his innate good sense, his natural taste, which had enabled him, from a few books read at random, without a guide, at odd moments, to construct that correct and elegant manner of speaking in which all the symmetries of language were revealed and their beauty displayed. Yet the trade that he followed might with good reason be regarded, though certainly as one of the most lucrative, as the lowest of all. As for M. de Charlus, whatever disdain his aristocratic pride may have given him for the thought of what people would say, how was it that some feeling of personal dignity and self-respect had not forced him to refuse his sensuality certain satisfactions for which the only imaginable excuse might seem to be complete insanity? But in him, as in Jupien, the practice of separating morality from a whole order of actions (and this is something that must also often happen to men who have public duties to perform, those of a judge for instance or a statesman and many others as well) must have been so long established that Habit, no longer asking Moral Sentiment for its opinion, had grown stronger from day to day until at last this consenting Prometheus had had himself nailed by Force to the rock of Pure Matter.
No doubt, as I saw clearly enough, a new stage had been reached in the malady of M. de Charlus, which since I had first observed it had, to judge from the diverse phases which had presented themselves to my vision, pursued its development with ever-increasing speed. The poor Baron could not now be very far from the malady’s final term, from death itself, though this possibly would be preceded, in accordance with the predictions and prayers of Mme Verdurin, by an imprisonment which at his age could only hasten its coming. Yet I have perhaps been inaccurate in speaking of the rock of Pure Matter. In this Pure Matter it is possible that a small quantum of Mind still survived. This madman knew, in spite of everything, that he was the victim of a form of madness and during his mad moments he nevertheless was playing a part, since he knew quite well that the young man who was beating him was not more wicked than the little boy who in a game of war is chosen by lot to be “the Prussian,” upon whom all the others hurl themselves in a fury of genuine patriotism and pretended hate. The victim of a
madness, yet a madness into which there entered nevertheless a little of the personality of M. de Charlus. Even in these aberrations (and this is true also of our loves or our travels), human nature still betrays its need for belief by its insistent demands for truth. Françoise, if I spoke to her about a church in Milan, a town which she would probably never visit, or about the cathedral of Rheims—or even merely that of Arras!—which she would not be able to see since they had been more or less destroyed, spoke enviously of the rich who can afford to visit such treasures or else exclaimed with nostalgic regret: “Ah! how lovely it must have been!” although, after all these years that she had lived in Paris, she had never had the curiosity to go and see Notre-Dame. For Notre-Dame is part of Paris and Paris was the town in which the daily life of Françoise took its course, the town, in consequence, in which it was difficult for our old servant—as it would have been for me had not the study of architecture corrected in me at certain points the instincts of Combray—to situate the objects of her dreams. In the people whom we love, there is, immanent, a certain dream which we cannot always clearly discern but which we pursue. It was my belief in Bergotte and in Swann which had made me love Gilberte, my belief in Gilbert the Bad which had made me love Mme de Guermantes. And what a vast expanse of sea had been hidden away in my love—the most full of suffering, the most jealous, seemingly the most individual of all my loves—for Albertine! In any case, just because we are furiously pursuing a dream in a succession of individuals, our loves for people cannot fail to be more or less of an aberration. (And are not even the maladies of the body, at least those that are at all closely connected with the nervous system, in the nature of special tastes or special fears acquired by our organs or our joints, which indicate in this manner that they have conceived for certain climates a horror as inexplicable and as obstinate as the fondness which certain men betray for, it might be, women with an eye-glass or women on horseback? Who can say to what long-lived and unconscious dream is linked the desire that never fails to re-awaken at the sight of a woman on horseback, an unconscious dream as mysterious as is, for example, for a man who has suffered all his life from asthma, the influence of a certain town, in appearance no different from any other town, in which for the first time he breathes freely?) And if there is something of aberration or perversion in all our loves, perversions in the narrower sense of the word are like loves in which the germ of disease has spread victoriously to every part. Even in the maddest of them love may still be recognised. If M. de Charlus insisted that his hands and feet should be bound with chains of proven strength, if he asked repeatedly for the “bar of justice” and, so Jupien told me, for other ferocious instruments which it was almost impossible to obtain even from sailors—for they served to inflict punishments which have been abolished even on board ship where discipline is more rigorous than anywhere else—at the bottom of all this there persisted in M. de Charlus his dream of virility, to be attested if need be by acts of brutality, and all that inner radiance, invisible to us but projecting in this manner a little reflected light, with which his mediaeval imagination adorned crosses of judgment and feudal tortures. It was the same sentiment that made him, every time he arrived, say to Jupien: “I hope there will be no alert this evening, for already I see myself consumed by this fire from heaven like an inhabitant of Sodom.” And he affected to be nervous of the Gothas, not that they caused him the slightest shadow of fear, but so as to have a pretext, as soon as the sirens sounded, to rush into the shelters in the Métro, where he hoped for pleasure from brief contact with unseen figures, accompanied by vague dreams of mediaeval dungeons and oubliettes. In short his desire to be bound in chains and beaten, with all its ugliness, betrayed a dream as poetical as, in other men, the longing to go to Venice or to keep ballet-dancers. And M. de Charlus was so determined that this dream should give him the illusion of reality that Jupien was obliged to sell the wooden bed which was in Room 43 and replace it by an iron bed which went better with the chains.
The Modern Library In Search of Lost Time, Complete and Unabridged : 6-Book Bundle Page 369
