Every person whom we love, indeed to a certain extent every person is to us like Janus, presenting to us the face that we like if that person leaves us, the repellent face if we know him or her to be perpetually at our disposal. In the case of Albertine, the prospect of her continued society was painful to me in another fashion which I cannot explain in this narrative. It is terrible to have the life of another person attached to our own like a bomb which we hold in our hands, unable to get rid of it without committing a crime. But let us take as a parallel the ups and downs, the dangers, the anxieties, the fear of seeing believed in time to come false and probable things which one will not be able then to explain, feelings that one experiences if one lives in the intimate society of a madman. For instance, I pitied M. de Charlus for living with Morel (immediately the memory of the scene that afternoon made me feel the left side of my breast heavier than the other); leaving out of account the relations that may or may not have existed between them, M. de Charlus must have been unaware at the outset that Morel was mad. Morel’s beauty, his stupidity, his pride must have deterred the Baron from exploring so deeply, until the days of melancholy when Morel accused M. de Charlus of responsibility for his sorrows, without being able to furnish any explanation, abused him for his want of confidence, by the aid of false but extremely subtle reasoning, threatened him with desperate resolutions, while throughout all this there persisted the most cunning regard for his own most immediate interests But all this is only a comparison. Albertine was not mad.
I learned that a death had occurred during the day which distressed me greatly, that of Bergotte. It was known that he had been ill for a long time past. Not, of course, with the illness from which he had suffered originally and which was natural. Nature hardly seems capable of giving us any but quite short illnesses. But medicine has annexed to itself the art of prolonging them. Remedies, the respite that they procure, the relapses that a temporary cessation of them provokes, compose a sham illness to which the patient grows so accustomed that he ends by making it permanent, just as children continue to give way to fits of coughing long after they have been cured of the whooping cough. Then remedies begin to have less effect, the doses are increased, they cease to do any good, but they have begun to do harm thanks to that lasting indisposition. Nature would not have offered them so long a tenure. It is a great miracle that medicine can almost equal nature in forcing a man to remain in bed, to continue on pain of death the use of some drug. From that moment the illness artificially grafted has taken root, has become a secondary but a genuine illness, with this difference only that natural illnesses are cured, but never those which medicine creates, for it knows not the secret of their cure.
For years past Bergotte had ceased to go out of doors. Anyhow, he had never cared for society, or had cared for it for a day only, to despise it as he despised everything else and in the same fashion, which was his own, namely to despise a thing not because it was beyond his reach but as soon as he had reached it. He lived so simply that nobody suspected how rich he was, and anyone who had known would still have been mistaken, for he would have thought him a miser, whereas no one was ever more generous. He was generous above all towards women,–girls, one ought rather to say—who were ashamed to receive so much in return for so little. He excused himself in his own eyes because he knew that he could never produce such good work as in an atmosphere of amorous feelings. Love is too strong a word, pleasure that is at all deeply rooted in the flesh is helpful to literary work because it cancels all other pleasures, for instance the pleasures of society, those which are the same for everyone.
And even if this love leads to disillusionment, it does at least stir, even by so doing, the surface of the soul which otherwise would be in danger of becoming stagnant. Desire is therefore not without its value to the writer in detaching him first of all from his fellow men and from conforming to their standards, and afterwards in restoring some degree of movement to a spiritual machine which, after a certain age, tends to become paralysed. We do not succeed in being happy but we make observation of the reasons which prevent us from being happy and which would have remained invisible to us but for these loopholes opened by disappointment. Dreams are not to be converted into reality, that we know; we would not form any, perhaps, were it not for desire, and it is useful to us to form them in order to see them fail and to be instructed by their failure. And so Bergotte said to himself: “I am spending more than a multimillionaire would spend upon girls, but the pleasures or disappointments that they give me make me write a book which brings me money.” Economically, this argument was absurd, but no doubt he found some charm in thus transmuting gold into caresses and caresses into gold.
We saw, at the time of my grandmother’s death, how a weary old age loves repose. Now in society, there is nothing but conversation. It may be stupid, but it has the faculty of suppressing women who are nothing more than questions and answers. Removed from society, women become once more what is so reposeful to a weary old man, an object of contemplation. In any case, it was no longer a question of anything of this sort. I have said that Bergotte never went out of doors, and when he got out of bed for an hour in his room, he would be smothered in shawls, plaids, all the things with which a person covers himself before exposing himself to intense cold or getting into a railway train. He would apologise to the few friends whom he allowed to penetrate to his sanctuary, and, pointing to his tartan plaids, his travelling-rugs, would say merrily: “After all, my dear fellow, life, as Anaxagoras has said, is a journey.” Thus he went on growing steadily colder, a tiny planet that offered a prophetic image of the greater, when gradually heat will withdraw from the earth, then life itself. Then the resurrection will have come to an end, for if, among future generations, the works of men are to shine, there must first of all be men. If certain kinds of animals hold out longer against the invading chill, when there are no longer any men, and if we suppose Bergotte’s fame to have lasted so long, suddenly it will be extinguished for all time. It will not be the last animals that will read him, for it is scarcely probable that, like the Apostles on the Day of Pentecost, they will be able to understand the speech of the various races of mankind without having learned it.
In the months that preceded his death, Bergotte suffered from insomnia, and what was worse, whenever he did fall asleep, from nightmares which, if he awoke, made him reluctant to go to sleep again. He had long been a lover of dreams, even of bad dreams, because thanks to them and to the contradiction they present to the reality which we have before us in our waking state, they give us, at the moment of waking if not before, the profound sensation of having slept. But Bergotte’s nightmares were not like that. When he spoke of nightmares, he used in the past to mean unpleasant things that passed through his brain. Latterly, it was as though proceeding from somewhere outside himself that he would see a hand armed with a damp cloth which, passed over his face by an evil woman, kept scrubbing him awake, an intolerable itching in his thighs, the rage—because Bergotte had murmured in his sleep that he was driving badly—of a raving lunatic of a cabman who flung himself upon the writer, biting and gnawing his fingers. Finally, as soon as in his sleep it had grown sufficiently dark, nature arranged a sort of undress rehearsal of
