LITMIR.BIZ

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marks of people who, being always sought after, have never any need to offer themselves, marks (to be found also, and for analogous reasons, at the other end of the social scale among the leaders of fashion) which consist in their not making any display of the successes they have scored, but rather keeping them to themselves. She would never say to anyone: “So-and-so is anxious to meet me,” would speak of everyone with the greatest good nature, and as if it had been she who ran after, who sought to know other people, and not they. If you spoke of a young man who, a few minutes earlier, had been, in private conversation with her, heaping the bitterest reproaches upon her because she had refused him an assignation, so far from proclaiming this in public, or betraying any resentment she would stand up for him: “He is such a nice boy!” Indeed it quite annoyed her when she attracted people, because that compelled her to disappoint them, whereas her natural instinct was always to give pleasure. So much did she enjoy giving pleasure that she had come to employ a particular kind of falsehood, found among utilitarians and men who have ‘arrived.’ Existing besides in an embryonic state in a vast number of people, this form of insincerity consists in not being able to confine the pleasure arising out of a single act of politeness to a single person. For instance, if Albertine’s aunt wished her niece to accompany her to a party which was not very lively, Albertine might have found it sufficient to extract from the incident the moral profit of having given pleasure to her aunt. But being courteously welcomed by her host and hostess, she thought it better to say to them that she had been wanting to see them for so long that she had finally seized this opportunity and begged her aunt to take her to their party. Even this was not enough: at the same party there happened to be one of Albertine’s friends who was in great distress. “I did not like the idea of your being here by yourself. I thought it might do you good to have me with you. If you would rather come away from here, go somewhere else, I am ready to do anything you like; all I want is to see you look not so sad.”—Which, as it happened, was true also. Sometimes it happened however that the fictitious object destroyed the real. Thus, Albertine, having a favour to ask on behalf of one of her friends, went on purpose to see a certain lady who could help her. But on arriving at the house of this lady—a kind and sympathetic soul—the girl, unconsciously following the principle of utilising a single action in a number of ways, felt it to be more ingratiating to appear to have come there solely on account of the pleasure she knew she would derive from seeing the lady again. The lady was deeply touched that Albertine should have taken a long journey purely out of friendship for herself. Seeing her almost overcome by emotion, Albertine began to like the lady still better. Only, there was this awkward consequence: she now felt so keenly the pleasure of friendship which she pretended to have been her motive in coming, that she was afraid of making the lady suspect the genuineness of sentiments which were actually quite sincere if she now asked her to do the favour, whatever it may have been, for her friend. The lady would think that Albertine had come for that purpose, which was true, but would conclude also that Albertine had no disinterested pleasure in seeing her, which was not. With the result that she came away without having asked the favour, like a man sometimes who has been so good to a woman, in the hope of winning her, that he refrains from declaring his passion in order to preserve for his goodness an air of nobility. In other instances it would be wrong to say that the true object was sacrificed to the subordinate and subsequently conceived idea, but the two were so far incompatible that if the person to whom Albertine endeared herself by stating the second had known of the existence of the first, his pleasure would at once have been turned into the deepest annoyance. At a much later point in this story, we shall have occasion to see this kind of incompatibility expressed in clearer terms. Let us say for the present, borrowing an example of a completely different order, that they occur very frequently in the most divergent situations that life has to offer. A husband has established his mistress in the town where he is quartered with his regiment. His wife, left by herself in Paris, and with an inkling of the truth, grows more and more miserable, and writes her husband letters embittered by jealousy. Very well; the mistress is obliged to go up to Paris for the day. The husband cannot resist her entreaties that he will go with her, and applies for short leave, which is granted. But as he is a good-natured fellow, and hates to make his wife unhappy, he goes to her and tells her, shedding a few quite genuine tears, that, driven to desperation by her letters, he has found the means of getting away from his duties to come to her, to console her in his arms. He has thus contrived by a single journey to furnish wife and mistress alike with proofs of his affection. But if the wife were to learn the reason for which he has come to Paris, her joy would doubtless be turned into grief, unless her pleasure in seeing the faithless wretch outweighed, in spite of everything, the pain that his infidelities had caused her. Among the men who have struck me as practising with most perseverance this system of what might be called killing any number of birds with one stone, must be included M. de Norpois. He would now and then agree to act as intermediary between two of his friends who had quarrelled, which led to his being called the most obliging of men. But it was not sufficient for him to appear to be doing a service to the friend who had come to him to demand it; he would represent to the other the steps which he was taking to effect a reconciliation as undertaken not at the request of the first friend but in the interest of the second, an attitude of the sincerity of which he had never any difficulty in convincing a listener already influenced by the idea that he saw before him the ‘most serviceable of men.’ In this fashion, playing in two scenes turn about, what in stage parlance is called ‘doubling’ two parts, he never allowed his influence to be in the slightest degree imperilled, and the services which he rendered constituted not an expenditure of capital but a dividend upon some part of his credit. At the same time every service, seemingly rendered twice over, correspondingly enhanced his reputation as an obliging friend, and, better still, a friend whose interventions were efficacious, one who did not draw bows at a venture, whose efforts were always justified by success, as was shewn by the gratitude of both parties. This duplicity in rendering services was—allowing for disappointments such as are the lot of every human being—an important element of M. de Norpois’s character. And often at the Ministry he would make use of my father, who was a simple soul, while making him believe that it was he, M. de Norpois, who was being useful to my father. Attracting people more easily than she wished, and having no need to proclaim her conquests abroad, Albertine kept silence with regard to the scene with myself by her bedside, which a plain girl would have wished the whole world to know. And yet of her attitude during that scene I could not arrive at any satisfactory explanation. Taking first of all the supposition that she was absolutely chaste (a supposition with which I had originally accounted for the violence with which Albertine had refused to let herself be taken in my arms and kissed, though it was by no means essential to my conception of the goodness, the fundamentally honourable character of my friend), I could not accept it without a copious revision of its terms. It ran so entirely counter to the hypothesis which I had constructed that day when I saw Albertine for the first time. Then ever so many different acts, all acts of kindness towards myself (a kindness that was caressing, at times uneasy, alarmed, jealous of my predilection for Andrée) came up on all sides to challenge the brutal gesture with which, to escape from me, she had pulled the bell. Why then had she invited me to come and spend the evening by her bedside? Why had she spoken all the time in the language of affection? What object is there in your desire to see a friend, in your fear that he is fonder of another of your friends than of you; why seek to give him pleasure, why tell him, so romantically, that the others will never know that he has spent the evening in your room, if you refuse him so simple a pleasure and if to you it is no pleasure at all? I could not believe, all the same, that Albertine’s chastity was carried to such a pitch as that, and I had begun to ask myself whether her violence might not have been due to some reason of coquetry, a disagreeable odour, for instance, which she suspected of lingering about her person, and by which she was afraid that I might be disgusted, or else of cowardice, if for instance she imagined, in her ignorance of the facts of love, that my state of nervous exhaustion was due to something contagious, communicable to her in a kiss. She was genuinely distressed by her failure to afford me pleasure, and gave me a little gold pencil-case, with that virtuous perversity which people shew who, moved by your supplications and yet not consenting to grant you what those supplications demand, are anxious all the same to bestow on you some mark of their affection; the critic, an article from whose pen would so gratify the novelist, asks him instead to dinner; the duchess does not take the snob with her to the theatre but lends him her box on an evening when she will not be using

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