In Search of Lost Time, Volume V

by Marcel Proust

  To return to the girls whom we passed in the street, never would Albertine stare at an old person, man or woman, with such fixity, or on the other hand with such reserve and as though she saw nothing. Cuckolded husbands who know nothing in fact know perfectly well. But it requires more accurate and abundant evidence to create a scene of jealousy. Besides, if jealousy helps us to discover a certain tendency to falsehood in the woman we love, it multiplies this tendency a hundredfold when the woman has discovered that we are jealous. She lies (to an extent to which she has never lied to us before), whether from pity, or from fear, or because she instinctively shies away in a flight that is symmetrical with our investigations. True, there are love affairs in which from the start a woman of easy virtue has posed as virtue incarnate in the eyes of the man who is in love with her. But how many others consist of two diametrically opposite periods! In the first, the woman speaks almost freely, with slight modifications, of her zest for pleasure and of the amorous life which it has made her lead, all of which she will deny later on with the utmost vigour to the same man when she senses that he is jealous of her and spying on her. He comes to regret the days of those first confidences, the memory of which torments him nevertheless. If the woman continued to make them, she would furnish him almost unaided with the secret of her conduct which he has been vainly pursuing day after day. And besides, what abandon those early confidences proved, what trust, what friendship! If she cannot live without being unfaithful to him, at least she would be doing so as a friend, telling him of her pleasures, associating him with them. And he thinks with regret of the sort of life which the early stages of their love seemed to promise, which the sequel has rendered impossible, turning that love into something agonisingly painful, which will make a final parting, according to circumstances, either inevitable or impossible.

  Sometimes the script from which I deciphered Albertine’s lies, without being ideographic, needed simply to be read backwards; thus this evening she had tossed at me casually the message, intended to pass almost unnoticed: “I may go and see the Verdurins tomorrow. I don’t really know whether I will go, I don’t particularly want to.” A childish anagram of the admission: “I shall go to the Verdurins’ tomorrow, it’s absolutely certain, I attach the utmost importance to it.” This apparent hesitation indicated a firm resolution and was intended to diminish the importance of the visit while informing me of it. Albertine always adopted a dubitative tone for irrevocable decisions. Mine was no less irrevocable: I would see that this visit to Mme Verdurin did not take place. Jealousy is often only an anxious need to be tyrannical applied to matters of love. I had doubtless inherited from my father this abrupt, arbitrary desire to threaten the people I loved best in the hopes with which they were lulling themselves with a sense of security which I wanted to expose to them as false; when I saw that Albertine had planned without my knowledge, behind my back, an expedition which I would have done everything in the world to make easier and more pleasant for her had she taken me into her confidence, I said casually, in order to make her tremble, that I expected to go out the next day myself.

  I began to suggest to Albertine other expeditions in directions which would have made the visit to the Verdurins impossible, in words stamped with a feigned indifference beneath which I strove to conceal my agitation. But she had detected it. It encountered in her the electric power of a contrary will which violently repulsed it; I could see the sparks flash from Albertine’s pupils. What use was it, though, to pay attention to what her eyes were saying at that moment? How had I failed to observe long ago that Albertine’s eyes belonged to the category which even in a quite ordinary person seems to be composed of a number of fragments because of all the places in which the person wishes to be—and to conceal the desire to be—on that particular day? Eyes mendaciously kept always immobile and passive, but none the less dynamic, measurable in the yards or miles to be traversed before they reach the desired, the implacably desired meeting-place, eyes that are not so much smiling at the pleasure which tempts them as shadowed with melancholy and discouragement because there may be a difficulty in their getting there. Even when you hold them in your hands, such persons are fugitives. To understand the emotions which they arouse, and which others, even better-looking, do not, we must recognise that they are not immobile but in motion, and add to their person a sign corresponding to that which in physics denotes speed.

  If you upset their plans for the day, they confess to you the pleasure they had concealed from you: “I did so want to go and have tea with so and so who I’m fond of.” And then, six months later, if you come to know the person in question, you will learn that the girl whose plans you had upset, who, trapped, in order that you might set her free had confessed to you that she was thus in the habit of taking tea with a dear friend every day at the hour at which you did not see her, has never once been inside this person’s house, that they have never had tea together, since the girl used to explain that her whole time was taken up by none other than yourself. And so the person with whom she confessed that she was going to tea, with whom she begged you to allow her to go to tea, that person, a reason admitted by necessity, it was not her, it was somebody else, it was something else still! What something else? Which somebody else?

  Alas, the multifaceted eyes, far-ranging and melancholy, might enable us perhaps to measure distance, but do not indicate direction. The boundless field of possibilities extends before us, and if by any chance the reality presented itself to our eyes, it would be so far outside the limits of the possible that, knocking suddenly against this looming wall, we should fall over backwards in a daze. It is not even essential that we should have proof of her movement and flight, it is enough that we should guess them. She had promised us a letter; we were calm, we were no longer in love. The letter has not come; each mail fails to bring it; what can have happened? Anxiety is born afresh, and love. It is such people more than any others who inspire love in us, to our desolation. For every new anxiety that we feel on their account strips them in our eyes of some of their personality. We were resigned to suffering, thinking that we loved outside ourselves, and we perceive that our love is a function of our sorrow, that our love perhaps is our sorrow, and that its object is only to a very small extent the girl with the raven hair. But, when all is said, it is such people more than any others who inspire love.

  More often than not, a body becomes the object of love only when an emotion, fear of losing it, uncertainty of getting it back, melts into it. Now this sort of anxiety has a great affinity for bodies. It adds to them a quality which surpasses beauty itself, which is one of the reasons why we see men who are indifferent to the most beautiful women fall passionately in love with others who appear to us ugly. To such beings, such fugitive beings, their own nature and our anxiety fasten wings. And even when they are with us the look in their eyes seems to warn us that they are about to take flight. The proof of this beauty, surpassing beauty itself, that wings add is that often, for us, the same person is alternately winged and wingless. Afraid of losing her, we forget all the others. Sure of keeping her, we compare her with those others whom at once we prefer to her. And as these fears and these certainties may vary from week to week, a person may one week see everything that gave us pleasure sacrificed to her, in the following week be sacrificed herself, and so on for months on end. All of which would be incomprehensible did we not know (from the experience, which every man shares, of having at least once in a lifetime ceased to love a woman, forgotten her) how very insignificant in herself a woman is when she is no longer—or is not yet—permeable to our emotions. And, of course, if we speak of fugitive beings it is equally true of imprisoned ones, of captive women whom we think we shall never be able to possess. Hence men detest procuresses, because they facilitate flight and dangle temptations, but if on the other hand we are in love with a cloistered woman, we willingly have recourse to a procuress to snatch her from her prison and bring her to us. In so far as relations with women whom we abduct are
less permanent than others, the reason is that the fear of not succeeding in procuring them or the dread of seeing them escape is the whole of our love for them and that once they have been carried off from their husbands, torn from their footlights, cured of the temptation to leave us, dissociated in short from our emotion whatever it may be, they are only themselves, that is to say next to nothing, and, so long desired, are soon forsaken by the very man who was so afraid of their forsaking him.

  I have said: “How could I have failed to guess?” But had I not guessed it from the first day at Balbec? Had I not detected in Albertine one of those girls beneath whose envelope of flesh more hidden persons stir, I will not say than in a pack of cards still in its box, a closed cathedral or a theatre before we enter it, but than in the whole vast ever-changing crowd? Not only all these persons, but the desire, the voluptuous memory, the restless searching of so many persons. At Balbec I had not been troubled because I had never even supposed that one day I should be following a trail, even a false trail. Nevertheless, it had given Albertine, in my eyes, the plenitude of someone filled to the brim by the superimposition of so many persons, of so many desires and voluptuous memories of persons. And now that she had one day let fall the name “Mlle Vinteuil,” I should have liked, not to tear off her dress to see her body, but through her body to see and read the whole diary of her memories and her future passionate assignations.

  Strange how the things that are probably most insignificant suddenly assume an extraordinary value when a person whom we love (or who has lacked only this duplicity to make us love her) conceals them from us! In itself, suffering does not of necessity inspire in us sentiments of love or hatred towards the person who causes it: a surgeon can hurt us without arousing any personal emotion in us. But with a woman who has continued for some time to assure us that we are everything in the world to her, without being herself everything in the world to us, a woman whom we enjoy seeing, kissing, taking on our knee, we are astonished if we merely sense from a sudden resistance that she is not at our entire disposal. Disappointment may then revive in us the forgotten memory of an old anguish, which we nevertheless know to have been provoked not by this woman but by others whose betrayals stretch back like milestones through our past. And indeed, how have we the heart to go on living, how can we move a finger to preserve ourselves from death, in a world in which love is provoked only by lies and consists solely in our need to see our sufferings appeased by the person who has made us suffer? To escape from the depths of despondency that follow the discovery of this lying and this resistance, there is the sad remedy of endeavouring to act, against her will, with the help of people whom we feel to be more closely involved than we are in her life, upon her who is resisting us and lying to us, to play the cheat in turn, to make ourselves loathed. But the suffering caused by such a love is of the kind which must inevitably lead the sufferer to seek an illusory comfort in a change of position. These means of action are not wanting, alas! And the horror of the kind of love which anxiety alone has engendered lies in the fact that we turn over and over incessantly in our cage the most trivial utterances; not to mention that rarely do the people for whom we feel this love appeal to us physically to any great extent, since it is not our deliberate preference, but the accident of a moment’s anguish (a moment indefinitely prolonged by our weakness of character, which repeats its experiments every evening until it yields to sedatives) that has chosen for us.

  No doubt my love for Albertine was not the most barren of those to which, through lack of will-power, a man may descend, for it was not entirely platonic; she did give me some carnal satisfaction, and moreover she was intelligent. But all this was supererogatory. What occupied my mind was not something intelligent that she might have said, but a chance remark that had aroused in me a doubt as to her actions; I tried to remember whether she had said this or that, in what tone, at what moment, in response to what words, to reconstruct the whole scene of her dialogue with me, to recall at what moment she had expressed a desire to visit the Verdurins, what word of mine had brought that look of vexation to her face. The most important event might have been at issue without my going to so much trouble to establish the truth of it, to reconstitute its precise atmosphere and colour. No doubt, after these anxieties have intensified to a degree which we find unbearable, we sometimes manage to calm them altogether for an evening. We too are invited to the party which the woman we love was to attend and the true nature of which has been obsessing us for days; she has neither looks nor words for anyone but us; we take her home and then, all our anxieties dispelled, we enjoy a repose as complete and as healing as the deep sleep that comes after a long walk. And no doubt such repose is worth a high price. But would it not have been simpler not to buy ourselves, deliberately, the preceding anxiety, and at an even higher price? Besides, we know all too well that however profound these temporary respites may be, anxiety will still prevail. Often, indeed, it is revived by a remark that was intended to set our mind at rest. The demands of our jealousy and the blindness of our credulity are greater than the woman we love could ever suppose. When, spontaneously, she swears to us that such and such a man is no more to her than a friend, she shatters us by informing us—something we never suspected—that he has been her friend. While she is telling us, in proof of her sincerity, how they had tea together that very afternoon, at each word that she utters the invisible, the unsuspected, takes shape before our eyes. She admits that he has asked her to be his mistress, and we suffer agonies at the thought that she can have listened to his overtures. She refused them, she says. But presently, when we recall her story, we wonder whether that refusal is really genuine, for there is wanting, between the different things that she said to us, that logical and necessary connexion which, more than the facts related, is the sign of truth. Besides, there was that frightening note of scorn in her voice: “I said to him no, categorically,” which is to be found in every class of society when a woman is lying. We must nevertheless thank her for having refused, encourage her by our kindness to repeat these painful confidences in the future. At the most, we may remark: “But if he had already made advances to you, why did you accept his invitation to tea?” “So that he should not hold it against me and say that I hadn’t been nice to him.” And we dare not reply that by refusing she would perhaps have been nicer to us.

  Albertine alarmed me further when she said that I was quite right to say, out of regard for her reputation, that I was not her lover, since “for that matter,” she went on, “it’s perfectly true that you aren’t.” I was not perhaps her lover in the full sense of the word, but then, was I to suppose that all the things that we did together she did also with all the other men whose mistress she swore to me that she had never been? The desire to know at all costs what Albertine was thinking, whom she saw, whom she loved—how strange that I should sacrifice everything to this need, since I had felt the same need to know in the case of Gilberte names and facts which now meant nothing to me! I was perfectly well aware that in themselves Albertine’s actions were of no greater interest. It is curious that a first love, if by the fragile state in which it leaves one’s heart it paves the way for subsequent loves, does not at least provide one, in view of the identity of symptoms and sufferings, with the means of curing them. Besides, is there any need to know a fact? Are we not aware beforehand, in a general way, of the mendacity and even the discretion of those women who have something to conceal? Is there any possibility of error? They make a virtue of their silence, when we would give anything to make them speak. And we feel certain that they have assured their accomplice: “I never say anything. It won’t be through me that anybody will hear about it, I never say anything.”

  A man may give his fortune and even his life for a woman, and yet know quite well that in ten years’ time, more or less, he would refuse her the fortune, prefer to keep his life. For then that woman would be detached from him, alone, that is to say non-existent. What attaches us to people are the countless roots, the in
numerable threads which are our memories of last night, our hopes for tomorrow morning, the continuous weft of habit from which we can never free ourselves. Just as there are misers who hoard from generosity, so we are spendthrifts who spend from avarice, and it is not so much to a person that we sacrifice our life as to everything of ours that may have become attached to that person, all those hours and days, all those things compared with which the life we have not yet lived, our life in the relative future, seems to us more remote, more detached, less intimate, less our own. What we need is to extricate ourselves from these bonds which are so much more important than the person, but they have the effect of creating in us temporary obligations which mean that we dare not leave the person for fear of being badly thought of, whereas later on we would so dare, for, detached from us, that person would no longer be part of us, and because in reality we create obligations (even if, by an apparent contradiction, they should lead to suicide) towards ourselves alone.