The Modern Library In Search of Lost Time, Complete and Unabridged : 6-Book Bundle (288 page)

Whatever the correct interpretation of the husband’s merriment, the wife’s whimsical banter soon came to an end. Whereupon M. de Cambremer ceased to laugh, the temporary pupil vanished, and as one had forgotten for a minute or two to expect an entirely white eyeball, it gave this ruddy Norman an air at once anaemic and ecstatic, as though the Marquis had just undergone an operation, or were imploring heaven, through his monocle, for a martyr’s crown.

Chapter Three

I
was dropping with sleep. I was taken up to my floor not by the lift-boy but by the squinting page, who to make conversation informed me that his sister was still with the gentleman who was so rich, and that once, when she had taken it into her head to return home instead of sticking to her business, her gentleman friend had paid a visit to the mother of the squinting page and of the other more fortunate children, who had very soon made the silly creature return to her protection. “You know, sir, she’s a fine lady, my sister is. She plays the piano, she talks Spanish. And, you’d never believe it of the sister of the humble employee who’s taking you up in the lift, but she denies herself nothing; Madame has a maid to herself, and she’ll have her own carriage one day, I shouldn’t wonder. She’s very pretty, if you could see her, a bit too high and mighty, but well, you can understand that. She’s full of fun. She never leaves a hotel without relieving herself first in a wardrobe or a drawer, just to leave a little keepsake with the chambermaid who’ll have to clean up. Sometimes she does it in a cab, and after she’s paid her fare, she’ll hide behind a tree, and she doesn’t half laugh when the cabby finds he’s got to clean his cab after her. My father had another stroke of luck when he found my young brother this Indian prince he used to know long ago. It’s not the same style of thing, of course. But it’s a superb position. If it wasn’t for the travelling, it would be a dream. I’m the only one still on the shelf. But you never know. We’re a lucky family; perhaps one day I shall be President of the Republic. But I’m keeping you babbling” (I had not uttered a single word and was beginning to fall asleep as I listened to the flow of his). “Good night, sir. Oh! thank you, sir. If everybody had as kind a heart as you, there wouldn’t be any poor people left. But, as my sister says, ‘there must always be poor people so that now that I’m rich I can shit on them.’ You’ll pardon the expression. Good night, sir.”

Perhaps every night we accept the risk of experiencing, while we are asleep, sufferings which we regard as null and void because they will be felt in the course of a sleep which we suppose to be unconscious. And indeed on these evenings when I came back late from La Raspelière I was very sleepy. But after the weather turned cold I could not get to sleep at once, for the fire lighted up the room as though there were a lamp burning in it. Only it was nothing more than a brief blaze, and—like a lamp too, or like the daylight when night falls—its too bright light was not long in fading; and I entered the realm of sleep, which is like a second dwelling into which we move for that one purpose. It has noises of its own and we are sometimes violently awakened by the sound of bells, perfectly heard by our ears, although nobody has rung. It has its servants, its special visitors who call to take us out, so that we are ready to get up when we are compelled to realise, by our almost immediate transmigration into the other dwelling, our waking one, that the room is empty, that nobody has called. The race that inhabits it, like that of our first human ancestors, is androgynous. A man in it appears a moment later in the form of a woman. Things in it show a tendency to turn into men, men into friends and enemies. The time that elapses for the sleeper, during these spells of slumber, is absolutely different from the time in which the life of the waking man is passed. Sometimes its course is far more rapid—a quarter of an hour seems a day—at other times far longer—we think we have taken only a short nap, when we have slept through the day. Then, in the chariot of sleep, we descend into depths in which memory can no longer keep up with it, and on the brink of which the mind has been obliged to retrace its steps.

The horses of sleep, like those of the sun, move at so steady a pace, in an atmosphere in which there is no longer any resistance, that it requires some little meteorite extraneous to ourselves (hurled from the azure by what Unknown?) to strike our regular sleep (which otherwise would have no reason to stop, and would continue with a similar motion world without end) and to make it swing sharply round, return towards reality, travel without pause, traverse the regions bordering on life—whose sounds the sleeper will presently hear, still vague but already perceptible even if distorted—and come to earth suddenly at the point of awakening. Then from those profound slumbers we awake in a dawn, not knowing who we are, being nobody, newly born, ready for anything, the brain emptied of that past which was life until then. And perhaps it is more wonderful still when our landing at the waking-point is abrupt and the thoughts of our sleep, hidden by a cloak of oblivion, have no time to return to us gradually, before sleep ceases. Then, from the black storm through which we seem to have passed (but we do not even say
we
), we emerge prostrate, without a thought, a
we
that is void of content. What hammer-blow has the person or thing that is lying there received to make it unconscious of everything, stupefied until the moment when memory, flooding back, restores to it consciousness or personality? However, for both these kinds of awakening, we must avoid falling asleep, even into a deep sleep, under the law of habit. For everything that habit ensnares in her nets, she watches closely; we must escape her, take our sleep at a moment when we thought we were doing something quite other than sleeping, take, in a word, a sleep that does not dwell under the tutelage of foresight, in the company, albeit latent, of reflexion.

At all events, in these awakenings which I have just described, and which I experienced as a rule when I had been dining overnight at La Raspelière, everything occurred as though by this process, and I can testify to it, I, the strange human who, while he waits for death to release him, lives behind closed shutters, knows nothing of the world, sits motionless as an owl, and like that bird can only see things at all clearly in the darkness. Everything occurs as though by this process, but perhaps only a wac of cotton-wool has prevented the sleeper from taking in the internal dialogue of memories and the incessant verbiage of sleep. For (and this may be equally manifest in the other, vaster, more mysterious, more astral system) at the moment of his entering the waking state, the sleeper hears a voice inside him saying: “Will you come to this dinner tonight, my dear friend, it would be so nice?” and thinks: “Yes, how nice it would be, I shall go”; then, growing wider awake, he suddenly remembers: “My grandmother has only a few weeks to live, so the doctor assures us.” He rings, he weeps at the thought that it will not be, as in the past, his grandmother, his dying grandmother, but an indifferent valet that will come in answer to his summons. Moreover, when sleep bore him so far away from the world inhabited by memory and thought, through an ether in which he was alone, more than alone, without even the companionship of self-perception, he was outside the range of time and its measurements. But now the valet is in the room, and he dares not ask him the time, for he does not know whether he has slept, for how many hours he has slept (he wonders whether it should not be how many days, with such a weary body, such a rested mind, such a homesick heart has he returned, as from a journey too distant not to have taken a long time).

One can of course maintain that there is but one time, for the futile reason that it is by looking at the clock that one established as being merely a quarter of an hour what one had supposed a day. But at the moment of establishing this, one is precisely a man awake, immersed in the time of waking men, having deserted the other time. Perhaps indeed more than another time: another life. We do not include the pleasures we enjoy in sleep in the inventory of the pleasures we have experienced in the course of our existence. To take only the most grossly sensual of them all, which of us, on waking, has not felt a certain irritation at having experienced in his sleep a pleasure which, if he is anxious not to tire himself, he is not, once he is awake, at liberty to repeat indefinitely during that day. It seems a positive waste. We have had pleasure in another life which is not ours. If we enter up in a budget the pains and pleasures of dreams (which generally vanish soon enough after our waking), it is not in the current account of our everyday life.

Two times, I have said; perhaps there is only one after all, not that the time of the waking man has any validity for the sleeper, but perhaps because the other life, the life in which he sleeps, is not—in its profounder aspect—included in the category of time. I came to this conclusion when, after those dinner-parties at La Raspelière, I used to sleep so thoroughly. For this reason: I was beginning to despair, on waking, when I found that, after I had rung the bell ten times, the valet did not appear. At the eleventh ring he came. It was only the first after all. The other ten had been mere adumbrations, in my sleep which still hung about me, of the ring that I had been meaning to give. My numbed hands had never even moved. Now, on those mornings (and it is this that makes me think that sleep is perhaps independent of the law of time) my effort to wake up consisted chiefly in an effort to bring the obscure, undefined mass of the sleep in which I had just been living into the framework of time. It is no easy task; sleep, which does not know whether we have slept for two hours or two days, cannot provide us with any point of reference. And if we do not find one outside, not being able to re-enter time, we fall asleep again, for five minutes which seem to us three hours.

I have always said—and have proved by experience—that the most powerful soporific is sleep itself. After having slept profoundly for two hours, having fought with so many giants, and formed so many lifelong friendships, it is far more difficult to awake than after taking several grammes of veronal. And so, reasoning from one thing to the other, I was surprised to hear from the Norwegian philosopher, who had it from M. Boutroux, “my eminent colleague—pardon me, confrère,” what M. Bergson
thought of the peculiar effects upon the memory of soporific drugs. “Naturally,” M. Bergson had said to M. Boutroux, according to the Norwegian philosopher, “soporifics taken from time to time in moderate doses have no effect upon that solid memory of our everyday life which is so firmly established within us. But there are other forms of memory, loftier but also more unstable. One of my colleagues lectures on ancient history. He tells me that if, overnight, he has taken a sleeping pill, he has great difficulty, during his lecture, in recalling the Greek quotations that he requires. The doctor who recommended these tablets assured him that they had no effect on the memory. ‘That is perhaps because you do not have to quote Greek,’ the historian answered, not without a note of sarcastic pride.”

I cannot say whether this conversation between M. Bergson and M. Boutroux is accurately reported. The Norwegian philosopher, albeit so profound and so lucid, so passionately attentive, may have misunderstood. Personally, my own experience has produced the opposite results. The moments of forgetfulness that come to us in the morning after we have taken certain narcotics have a resemblance that is only partial, though disturbing, to the oblivion that reigns during a night of natural and deep sleep. Now what I find myself forgetting in either case is not some line of Baudelaire, which on the contrary keeps sounding in my ear “like a dulcimer,” nor some concept of one of the philosophers above-named; it is—if I am asleep—the actual reality of the ordinary things that surround me, my non-perception of which makes me an idiot; it is—if I am awakened and go out after an artificial slumber—not the system of Porphyry or Plotinus, which I can discuss as fluently as on any other day, but the answer that I have promised to give to an invitation, the memory of which has been replaced by a pure blank. The lofty thought remains in its place; what the soporific has put out of action is the power to act in little things, in everything that demands exertion in order to recapture at the right moment, to grasp some memory of everyday life. In spite of all that may be said about survival after the destruction of the brain, I observe that each alteration of the brain is a partial death. We possess all our memories, but not the faculty of recalling them, said, echoing M. Bergson, the eminent Norwegian philosopher whose speech I have made no attempt to imitate in order not to slow things down even more. But not the faculty of recalling them. What, then, is a memory which we do not recall? Or, indeed, let us go further. We do not recall our memories of the last thirty years; but we are wholly steeped in them; why then stop short at thirty years, why not extend this previous life back to before our birth? If I do not know a whole section of the memories that are behind me, if they are invisible to me, if I do not have the faculty of calling them to me, how do I know whether in that mass that is unknown to me there may not be some that extend back much further than my human existence? If I can have in me and round me so many memories which I do not remember, this oblivion (a
de facto
oblivion, at least, since I have not the faculty of seeing anything) may extend over a life which I have lived in the body of another man, even on another planet. A common oblivion obliterates everything. But what, in that case, is the meaning of that immortality of the soul the reality of which the Norwegian philosopher affirmed? The being that I shall be after death has no more reason to remember the man I have been since my birth than the latter to remember what I was before it.

The valet came in. I did not mention to him that I had rung several times, for I was beginning to realise that hitherto I had only dreamed that I was ringing. I was alarmed nevertheless by the thought that this dream had had the clarity of consciousness. By the same token, might consciousness have the unreality of a dream?