In Search of Lost Time

possess a sign other than the mark of interrogation with which to end these speeches which are apparently so little interrogative. It is true that such a sign would scarcely serve for M. de Charlus. “No, they have taken a place near here, La Commanderie.” Having learned what he wished to know, M. de Charlus pretended to feel a contempt for Bloch. “How appalling,” he exclaimed, his voice resuming all its clarion strength. “All the places or properties called La Commanderie were built or owned by the Knights of the Order of Malta (of whom I am one), as the places called Temple or Cavalerie were by the Templars. That I should live at La Commanderie would be the most natural thing in the world. But a Jew! However, I am not surprised; it comes from a curious instinct for sacrilege, peculiar to that race. As soon as a Jew has enough money to buy a place in the country he always chooses one that is called Priory, Abbey, Minster, Chantry. I had some business once with a Jewish official, guess where he lived: at Pont-l’Evêque. When he came to grief, he had himself transferred to Brittany, to Pont-l’Abbé. When they perform in Holy Week those indecent spectacles that are called ‘the Passion,’ half the audience are Jews, exulting in the thought that they are going to hang Christ a second time on the Cross, at least in effigy. At one of the Lamoureux concerts, I had a wealthy Jewish banker sitting next to me. They played the Boyhood of Christ by Berlioz, he was quite shocked. But he soon recovered his habitually blissful expression when he heard the Good Friday music. So your friend lives at the Commanderie, the wretch! What sadism! You shall show me the way to it,” he went on, resuming his air of indifference, “so that I may go there one day and see how our former domains endure such a profanation. It is unfortunate, for he has good manners, he seems to have been well brought up. The next thing I shall hear will be that his address in Paris is Rue du Temple!” M. de Charlus gave the impression, by these words, that he was seeking merely to find a fresh example in support of his theory; as a matter of fact he was aiming at two birds with one stone, his principal object being to find out Bloch’s address. “You are quite right,” put in Brichot, “the Rue du Temple used to be called Rue de la Chevalerie-du-Temple. And in that connection will you allow me to make a remark, Baron?” said the don. “What? What is it?” said M. de Charlus tartly, the proffered remark preventing him from obtaining his information. “No, it’s nothing,” replied Brichot in alarm. “It is with regard to the etymology of Balbec, about which they were asking me. The Rue du Temple was formerly known as the Rue Barre-du-Bac, because the Abbey of Bac in Normandy had its Bar of Justice there in Paris.” M. de Charlus made no reply and looked as if he had not heard, which was one of his favourite forms of insolence. “Where does your friend live, in Paris? As three streets out of four take their name from a church or an abbey, there seems every chance of further sacrilege there. One can’t prevent Jews from living in the Boulevard de la Madeleine, Faubourg Saint-Honoré or Place Saint-Augustin. So long as they do not carry their perfidy a stage farther, and pitch their tents in the Place du Parvis Notre-Dame, Quai de l’Archevêché, Rue Chanoinesse or Rue de l’Avemaria, we must make allowance for their difficulties.” We could not enlighten M. de Charlus, not being aware of Bloch’s address at the time. But I knew that his father’s office was in the Rue des Blancs-Manteaux. “Oh! Is not that the last word in perversity?” exclaimed M. de Charlus, who appeared to find a profound satisfaction in his own cry of ironical indignation. “Rue des Blancs-Manteaux!” he repeated, dwelling with emphasis upon each syllable and laughing as he spoke. “What sacrilege! Imagine that these White Mantles polluted by M. Bloch were those of the mendicant brethren, styled Serfs of the Blessed Virgin, whom Saint Louis established there. And the street has always housed some religious Order. The profanation is all the more diabolical since within a stone’s throw of the Rue des Blancs-Manteaux there is a street whose name escapes me, which is entirely conceded to the Jews, there are Hebrew characters over the shops, bakeries for unleavened bread, kosher butcheries, it is positively the Judengasse of Paris. That is where M. Bloch ought to reside. Of course,” he went on in an emphatic, arrogant tone, suited to the discussion of aesthetic matters, and giving, by an unconscious strain of heredity, the air of an old musketeer of Louis XIII to his backward-tilted face, “I take an interest in all that sort of thing only from the point of view of art. Politics are not in my line, and I cannot condemn wholesale, because Bloch belongs to it, a nation that numbers Spinoza among its illustrious sons. And I admire Rembrandt too much not to realise the beauty that can be derived from frequenting the synagogue. But after all a ghetto is all the finer, the more homogeneous and complete it is. You may be sure, moreover, so far are business instincts and avarice mingled in that race with sadism, that the proximity of the Hebraic street of which I was telling you, the convenience of having close at hand the fleshpots of Israel will have made your friend choose the Rue des Blancs-Manteaux. How curious it all is! It was there, by the way, that there lived a strange Jew who used to boil the Host, after which I think they boiled him, which is stranger still, since it seems to suggest that the body of a Jew can be equivalent to the Body of Our Lord.