Only the day before he had asked my parents to send me to dine with him on this same Sunday evening. “Come and bear your aged friend company,” he had said to me. “Like the nosegay which a traveller sends us from some land to which we shall never go again, come and let me breathe from the far country of your adolescence the scent of those flowers of spring among which I also used to wander, many years ago. Come with the primrose, with the canon’s beard, with the gold-cup; come with the stone-crop, whereof are posies made, pledges of love, in the Balzacian flora, come with that flower of the Resurrection morning, the Easter daisy, come with the snowballs of the guelder-rose, which begin to embalm with their fragrance the alleys of your great-aunt’s garden ere the last snows of Lent are melted from its soil. Come with the glorious silken raiment of the lily, apparel fit for Solomon, and with the many-coloured enamel of the pansies, but come, above all, with the spring breeze, still cooled by the last frosts of wirier, wafting apart, for the two butterflies’ sake, that have waited outside all morning, the closed portals of the first Jerusalem rose.”
The question was raised at home whether, all things considered, I ought still to be sent to dine with M. Legrandin. But my grandmother refused to believe that he could have been impolite.
“You admit yourself that he appears at church there, quite simply dressed, and all that; he hardly looks like a man of fashion.” She added that; in any event, even if, at the worst, he had been intentionally rude, it was far better for us to pretend that we had noticed nothing. And indeed my father himself, though more annoyed than any of us by the attitude which Legrandin had adopted, may still have held in reserve a final uncertainty as to its true meaning. It was like every attitude or action which reveals a man’s deep and hidden character; they bear no relation to what he has previously said, and we cannot confirm our suspicions by the culprit’s evidence, for he will admit nothing; we are reduced to the evidence of our own senses, and we ask ourselves, in the face of this detached and incoherent fragment of recollection, whether indeed our senses have not been the victims of a hallucination; with the result that such attitudes, and these alone are of importance in indicating character, are the most apt to leave us in perplexity.
I dined with Legrandin on the terrace of his house, by moonlight. “There is a charming quality, is there not,” he said to me, “in this silence; for hearts that are wounded, as mine is, a novelist, whom you will read in time to come, claims that there is no remedy but silence and shadow. And see you this, my boy, there comes in all lives a time, towards which you still have far to go, when the weary eyes can endure but one kind of light, the light which a fine evening like this prepares for us in the stillroom of darkness, when the ears can listen to no music save what the moonlight breathes through the flute of silence.”
I could hear what M. Legrandin was saying; like everything that he said, it sounded attractive; but I was disturbed by the memory of a lady whom I had seen recently for the first time; and thinking, now that I knew that Legrandin was on friendly terms with several of the local aristocracy, that perhaps she also was among his acquaintance, I summoned up all my courage and said to him: “Tell me, sir, do you, by any chance, know the lady—the ladies of Guermantes?” and I felt glad because, in pronouncing the name, I had secured a sort of power over it, by the mere act of drawing it up out of my dreams and giving it an objective existence in the world of spoken things.
But, at the sound of the word Guermantes, I saw in the middle of each of our friend’s blue eyes a little brown dimple appear, as though they had been stabbed by some invisible pin-point, while the rest of his pupils, reacting from the shock, received and secreted the azure overflow. His fringed eyelids darkened, and drooped. His mouth, which had been stiffened and seared with bitter lines, was the first to recover, and smiled, while his eyes still seemed full of pain, like the eyes of a good-looking martyr whose body bristles with arrows.
“No, I do not know them,” he said, but instead of uttering so simple a piece of information, a reply in which there was so little that could astonish me, in the natural and conversational tone which would have befitted it, he recited it with a separate stress upon each word, leaning forward, bowing his head, with at once the vehemence which a man gives, so as to be believed, to a highly improbable statement (as though the fact that he did not know the Guermantes could be due only to some strange accident of fortune) and with the emphasis of a man who, finding himself unable to keep silence about what is to him a painful situation, chooses to proclaim it aloud, so as to convince his hearers that the confession he is making is one that causes him no embarrassment, but is easy, agreeable, spontaneous, that the situation in question, in this case the absence of relations with the Guermantes family, might very well have been not forced upon, but actually designed by Legrandin himself, might arise from some family tradition, some moral principle or mystical vow which expressly forbade his seeking their society.
“No,” he resumed, explaining by his words the tone in which they were uttered. “No, I do not know them; I have never wished to know them; I have always made a point of preserving complete independence; at heart, as you know, I am a bit of a Radical. People are always coming to me about it, telling me I am mistaken in not going to Guermantes, that I make myself seem ill-bred, uncivilised, an old bear. But that’s not the sort of reputation that can frighten me; it’s too true! In my heart of hearts I care for nothing in the world now but a few churches, books—two or three, pictures—rather more, perhaps, and the light of the moon when the fresh breeze of youth (such as yours) wafts to my nostrils the scent of gardens whose flowers my old eyes are not sharp enough, now, to distinguish.”
I did not understand very clearly why, in order to refrain from going to the houses of people whom one did not know, it should be necessary to cling to one’s independence, nor how that could give one the appearance of a savage or a bear. But what I did understand was this, that Legrandin was not altogether truthful when he said that he cared only for churches, moonlight, and youth; he cared also, he cared a very great deal, for people who lived in country houses, and would be so much afraid, when in their company, of incurring their displeasure that he would never dare to let them see that he numbered, as well, among his friends middle-class people, the families of solicitors and stockbrokers, preferring, if the truth must be known, that it should be revealed in his absence, when he was out of earshot, that judgment should go against him (if so it must) by default: in a word, he was a snob. Of course he would never have admitted all or any of this in the poetical language which my family and I so much admired. And if I asked him, “Do you know the Guermantes family?” Legrandin the talker would reply, “No, I have never cared to know them.” But unfortunately the talker was now subordinated to another Legrandin, whom he kept carefully hidden in his breast, whom he would never consciously exhibit, because this other could tell stories about our own Legrandin and about his snobbishness which would have ruined his reputation for ever; and this other Legrandin had replied to me already in that wounded look, that stiffened smile, the undue gravity of his tone in uttering those few words, in the thousand arrows by which our own Legrandin had instantaneously been stabbed and sickened, like a Saint Sebastian of snobbery:
“Oh, how you hurt me! No, I do not know the Guermantes family. Do not remind me of the great sorrow of my life.” And since this other, this irrepressible, dominant, despotic Legrandin, if he lacked our Legrandin’s charming vocabulary, shewed an infinitely greater promptness in expressing himself, by means of what are called ‘reflexes,’ it followed that, when Legrandin the talker attempted to silence him, he would already have spoken,