In Search of Lost Time

people call the “intelligent research” of painters who, having to illustrate the Gospels or the Arabian Nights, consider the country in which the scenes are laid, and give to Saint Peter or to Ali-Baba the identical features of the heaviest “punter” at the Balbec tables. Bloch introduced his sisters, who, though he silenced their chatter with the utmost rudeness, screamed with laughter at the mildest sallies of this brother, their blindly worshipped idol. So that it is probable that this set of people contained, like every other, perhaps more than any other, plenty of attractions, merits and virtues. But in order to experience these, one had first to penetrate its enclosure. Now it was not popular; it could feel this; it saw in its unpopularity the mark of an antisemitism to which it presented a bold front in a compact and closed phalanx into which, as it happened, no one ever dreamed of trying to make his way.

At his use of the word “lighft” I had all the less reason to be surprised in that, a few days before, Bloch having asked me why I had come to Balbec (although it seemed to him perfectly natural that he himself should be there) and whether it had been “in the hope of making grand friends,” when I had explained to him that this visit was a fulfilment of one of my earliest longings, though one not so deep as my longing to see Venice, he had replied: “Yes, of course, to sip iced drinks with the pretty ladies, while you pretend to be reading the Stones of Venighce, by Lord John Ruskin, a dreary shaver, in fact one of the most garrulous old barbers that you could find.” So that Bloch evidently thought that in England not only were all the inhabitants of the male sex called “Lord,” but the letter i was invariably pronounced igh. As for Saint-Loup, this mistake in pronunciation seemed to him all the less serious inasmuch as he saw in it preeminently a want of those almost “society” notions which my new friend despised as fully as he was versed in them. But the fear lest Bloch, discovering one day that one says “Venice” and that Ruskin was not a lord, should retrospectively imagine that Robert had been laughing at him, made the latter feel as guilty as if he had been found wanting in the indulgence with which, as we have seen, he overflowed, so that the blush which would no doubt one day dye the cheek of Bloch on the discovery of his error, Robert already, by anticipation and reflex action, could feel mounting to his own. For he fully believed that Bloch attached more importance than he to this mistake. Which Bloch proved to be true some time later, when he heard me pronounce the word “lift,” by breaking in with:

“Oh, you say ‘lift,’ do you?” And then, in a dry and lofty tone: “Not that it is of the slightest importance.” A phrase that is like a reflex action of the body, the same in all men whose self-esteem is great, in the gravest circumstances as well as in the most trivial, betraying there as clearly as on this occasion how important the thing in question seems to him who declares that it is of no importance; a tragic phrase at times, the first to escape (and then how heartbreaking) the lips of every man at all proud from whom we have just taken the last hope to which he still clung by refusing to do him a service. “Oh, well, it’s not of the slightest importance; I shall make some other arrangement:” the other arrangement which it is not of the slightest importance that he should be driven to adopt being often suicide.

Apart from this, Bloch made me the prettiest speeches. He was certainly anxious to be on the best of terms with me. And yet he asked me: “Is it because you’ve taken a fancy to raise yourself to the peerage that you run after de Saint-Loup-en-Bray? You must be going through a fine crisis of snobbery. Tell me, are you a snob? I think so, what?” Not that his desire to be friendly had suddenly changed. But what is called, in not too correct language, “ill breeding” was his defect, and therefore the defect which he was bound to overlook, all the more that by which he did not believe that other people could be shocked. In the human race the frequency of the virtues that are identical in us all is not more wonderful than the multiplicity of the defects that are peculiar to each one of us. Undoubtedly, it is not common sense that is “the commonest thing in the world”; but human kindness. In the most distant, the most desolate ends of the earth, we marvel to see it blossom of its own accord, as in a remote valley a poppy like the poppies in the world beyond, poppies which it has never seen as it has never known aught but the wind that, now and again, stirring the folds of its scarlet cloak, disturbs its solitude. Even if this human kindness, paralysed by self-interest, is not exercised, it exists none the less, and whenever any inconstant egoist does not restrain its action, when, for example, he is reading a novel or a newspaper, it will bud, blossom, grow, even in the heart of him who, cold-blooded in real life, has retained a tender heart, as a lover of fiction, for the weak, the righteous and the persecuted. But the variety of our defects is no less remarkable than the similarity of our virtues. Each of us has his own, so much so that to continue loving him we are obliged not to take them into account but to ignore them and look only to the rest of his character. The most perfect person in the world has a certain defect which shocks