Marcel Proust - In Search of Lost Time

When he had realised this, his pity ceased; he was jealous, now, of that other self whom she had loved, he was jealous of those men of whom he had so often said, without much suffering: “Perhaps she’s in love with them,” now that he had exchanged the vague idea of loving, in which there is no love, for the petals of the chrysanthemum and the ‘letter-heading’ of the Maison d’Or; for they were full of love. And then, his anguish becoming too keen, he passed his hand over his forehead, let the monocle drop from his eye, and wiped its glass. And doubtless, if he had caught sight of himself at that moment, he would have added to the collection of the monocles which he had already identified, this one which he removed, like an importunate, worrying thought, from his head, while from its misty surface, with his handkerchief, he sought to obliterate his cares.

There are in the music of the violin—if one does not see the instrument itself, and so cannot relate what one hears to its form, which modifies the fullness of the sound—accents which are so closely akin to those of certain contralto voices, that one has the illusion that a singer has taken her place amid the orchestra. One raises one’s eyes; one sees only the wooden case, magical as a Chinese box; but, at moments, one is still tricked by the deceiving appeal of the Siren; at times, too, one believes that one is listening to a captive spirit, struggling in the darkness of its masterful box, a box quivering with enchantment, like a devil immersed in a stoup of holy water; sometimes, again, it is in the air, at large, like a pure and supernatural creature that reveals to the ear, as it passes, its invisible message.

As though the musicians were not nearly so much playing the little phrase as performing the rites on which it insisted before it would consent to appear, as proceeding to utter the incantations necessary to procure, and to prolong for a few moments, the miracle of its apparition, Swann, who was no more able now to see it than if it had belonged to a world of ultra-violet light, who experienced something like the refreshing sense of a metamorphosis in the momentary blindness with which he had been struck as he approached it, Swann felt that it was present, like a protective goddess, a confidant of his love, who, so as to be able to come to him through the crowd, and to draw him aside to speak to him, had disguised herself in this sweeping cloak of sound. And as she passed him, light, soothing, as softly murmured as the perfume of a flower, telling him what she had to say, every word of which he closely scanned, sorry to see them fly away so fast, he made involuntarily with his lips the motion of kissing, as it went by him, the harmonious, fleeting form.

He felt that he was no longer in exile and alone since she, who addressed herself to him, spoke to him in a whisper of Odette. For he had no longer, as of old, the impression that Odette and he were not known to the little phrase. Had it not often been the witness of their joys? True that, as often, it had warned him of their frailty. And indeed, whereas, in that distant time, he had divined an element of suffering in its smile, in its limpid and disillusioned intonation, to-night he found there rather the charm of a resignation that was almost gay. Of those sorrows, of which the little phrase had spoken to him then, which he had seen it—without his being touched by them himself—carry past him, smiling, on its sinuous and rapid course, of those sorrows which were now become his own, without his having any hope of being, ever, delivered from them, it seemed to say to him, as once it had said of his happiness: “What does all that matter; it is all nothing.” And Swann’s thoughts were borne for the first time on a wave of pity and tenderness towards that Vinteuil, towards that unknown, exalted brother who also must have suffered so greatly; what could his life have been? From the depths of what well of sorrow could he have drawn that god-like strength, that unlimited power of creation?

When it was the little phrase that spoke to him of the vanity of his sufferings, Swann found a sweetness in that very wisdom which, but a little while back, had seemed to him intolerable when he thought that he could read it on the faces of indifferent strangers, who would regard his love as a digression that was without importance. ’Twas because the little phrase, unlike them, whatever opinion it might hold on the short duration of these states of the soul, saw in them something not, as everyone else saw, less serious than the events of everyday life, but, on the contrary, so far superior to everyday life as to be alone worthy of the trouble of expressing it. Those graces of an intimate sorrow, ’twas them that the phrase endeavoured to imitate, to create anew; and even their essence, for all that it consists in being incommunicable and in appearing trivial to everyone save him who has experience of them, the little phrase had captured, had rendered visible. So much so that it made their value be confessed, their divine sweetness be tasted by all those same onlookers—provided only that they were in any sense musical—who, the next moment, would ignore, would disown them in real life, in every individual love that came into being beneath their eyes. Doubtless the form in which it had codified those graces could not be analysed into any logical elements. But ever since, more than a year before, discovering to him many of the riches of his own soul, the love of music had been born, and for a time at least had dwelt in him, Swann had regarded musical motifs as actual ideas, of another world, of another order, ideas veiled in shadows, unknown, impenetrable by the human mind, which none the less were perfectly distinct one from another, unequal among themselves in value and in significance. When, after that first evening at the Verdurins’, he had had the little phrase played over to him again, and had sought to disentangle from his confused impressions how it was that, like a perfume or a caress, it swept over and enveloped him, he had observed that it was to the closeness of the intervals between the five notes which composed it and to the constant repetition of two of them that was due that impression of a frigid, a contracted sweetness; but in reality he knew that he was basing this conclusion not upon the phrase itself, but merely upon certain equivalents, substituted (for his mind’s convenience) for the mysterious entity of which he had become aware, before ever he knew the Verdurins, at that earlier party, when for the first time he had heard the sonata played. He knew that his memory of the piano falsified still further the perspective in which he saw the music, that the field open to the musician is not a miserable stave of seven notes, but an immeasurable keyboard (still, almost all of it, unknown), on which, here and there only, separated by the gross darkness of its unexplored tracts, some few among the millions of keys, keys of tenderness, of passion, of courage, of serenity, which compose it, each one differing from all the rest as one universe differs from another, have been discovered by certain great artists who do us the service, when they awaken in us the emotion corresponding to the theme which they have found, of shewing us what richness, what variety lies hidden, unknown to us, in that great black impenetrable night, discouraging exploration, of our soul, which we have been content to regard as valueless and waste and void. Vinteuil had been one of those musicians. In his little phrase, albeit it presented to the mind’s eye a clouded surface, there was contained, one felt, a matter so consistent, so explicit, to which the phrase gave so new, so original a force, that those who had once heard it preserved the memory of it in the treasure-chamber of their minds. Swann would repair to it as to a conception of love and happiness, of which at once he knew as well in what respects it was peculiar as he would know of the Princesse de Clèves , or of René , should either of those titles occur to him. Even when he was not thinking of the little phrase, it existed, latent, in his mind, in the same way as certain other conceptions without material equivalent, such as our notions of light, of sound, of perspective, of bodily desire, the rich possessions wherewith our inner temple is diversified and adorned. Perhaps we shall lose them, perhaps they will be obliterated, if we return to nothing in the dust. But so long as we are alive, we can no more bring ourselves to a state in which we shall not have known them than we can with regard to any material object, than we can, for example, doubt the luminosity of a lamp that has just been lighted, in view of the changed aspect of everything in the room, from which has vanished even the memory of the darkness. In that way Vinteuil’s phrase, like some theme, say, in Tristan , which represents to us also a certain acquisition of sentiment, has espoused our mortal state, had endued a vesture of humanity that was affecting enough. Its destiny was linked, for the future, with that of the human soul, of which it was one of the special, the most distinctive ornaments. Perhaps it is not-being that is the true state, and all our dream of life is without existence; but, if so, we feel that it must be that these phrases of music, these conceptions which exist in relation to our dream, are nothing either. We shall perish, but we have for our hostages these divine captives who shall follow and share our fate. And death in their company is something less bitter, less inglorious, perhaps even less certain.