CITIES OF PLAIN. Marcel Proust

more widely from organised vice than what appears to them to be a misunderstood love, but with some strain nevertheless, for these different classes correspond, no less than to diverse physiological types, to successive stages in a pathological or merely social evolution. And it is, in fact, very rarely that, one day or another, it is not in some such organisation that the solitaries come to merge themselves, sometimes from simple weariness, or for convenience (just as the people who have been most strongly opposed to such innovations end by having the telephone installed, inviting the Iénas to their parties, or dealing with Potin). They meet there, for that matter, with none too friendly a reception as a rule, for, in their relatively pure lives, their want of experience, the saturation in dreams to which they have been reduced, have branded more strongly upon them those special marks of effeminacy which the professionals have sought to efface. And it must be admitted that, among certain of these newcomers, the woman is not only inwardly united to the man but hideously visible, agitated as one sees them by a hysterical spasm, by a shrill laugh which convulses their knees and hands, looking no more like the common run of men than those monkeys with melancholy, shadowed eyes and prehensile feet who dress up in dinner-jackets and black bow ties; so that these new recruits are judged by others, less chaste for all that themselves, to be compromising associates, and their admission is hedged with difficulties; they are accepted, nevertheless, and they benefit then by those facilities by which commerce, great undertakings have transformed the lives of individuals, and have brought within their reach commodities hitherto too costly to acquire and indeed hard to find, which now submerge them beneath the plethora of what by themselves they had never succeeded in discovering amid the densest crowds. But, even with these innumerable outlets, the burden of social constraint is still too heavy for some, recruited principally among those who have not made a practice of self-control, and who still take to be rarer than it actually is their way of love. Let us leave out of consideration for the moment those who, the exceptional character of their inclinations making them regard themselves as superior to the other sex, look down upon women, make homosexuality the privilege of great genius and of glorious epochs of history, and, when they seek to communicate their taste to others, approach not so much those who seem to them to be predisposed towards it (as the morphinomaniac does with his morphia) as those who seem to them to be worthy of it, from apostolic zeal, just as others preach Zionism, conscientious objection to military service, Saint-Simonism, vegetarianism or anarchy. Here is one who, should we intrude upon him in the morning, still in bed, will present to our gaze an admirable female head, so general is its expression and typical of the sex as a whole; his very hair affirms this, so feminine is its ripple; unbrushed, it falls so naturally in long curls over the cheek that one marvels how the young woman, the girl, the Galatea barely awakened to life, in the unconscious mass of this male body in which she is imprisoned, has contrived so ingeniously by herself, without instruction from anyone, to make use of the narrowest apertures in her prison wall to find what was necessary to her existence. No doubt the young man who sports this delicious head does not say: "I am a woman." Even if—for any of the countless possible reasons—he lives with a woman, he can deny to her that he is himself one, can swear to her that he has never had intercourse with men. But let her look at him as we have just revealed him, lying back in bed, in pyjamas, his arms bare, his throat and neck bare also beneath the darkness of his hair. The pyjama jacket becomes a woman's shift, the head that of a pretty Spanish girl. The mistress is astounded by these confidences offered to her gaze, truer than any spoken confidence could be, or indeed any action, which his actions, indeed, if they have not already done so, cannot fail later on to confirm, for every creature follows the line of his own pleasure, and if this creature is not too vicious he will seek it in a sex complementary to his own. And for the invert vice begins, not when he forms relations (for there are all sorts of reasons that may enjoin these), but when he takes his pleasure with women. The young man whom we have been attempting to portray was so evidently a woman that the women who looked upon him with longing were doomed (failing a special taste on their part) to the same disappointment as those who in Shakespeare's comedies are taken in by a girl in disguise who passes as a youth. The deception is mutual, the invert is himself aware of it, he guesses the disillusionment which, once the mask is removed, the woman will experience, and feels to what an extent this mistake as to sex is a source of poetical imaginings. Besides, even from his exacting mistress, in vain does he keep back the admission (if she, that is to say, be not herself a denizen of Gomorrah): "I am a woman!" when all the time with what stratagems, what agility, what obstinacy as of a climbing plant the unconscious but visible woman in him seeks the masculine organ. We have only to look at that head of curling hair on the white pillow to understand that if, in the evening, this young man slips through his guardians' fingers, in spite of anything that they, or he himself can do to restrain him, it will not be to go in pursuit of women. His mistress may chastise him, may lock him up; next day, the man-woman will have found some way of attaching himself to a man, as the convolvulus throws out its tendrils wherever it finds a convenient post or rake. Why, when we admire in the face of this person a delicacy that touches our hearts, a gracefulness, a spontaneous affability such as men do not possess, should we be dismayed to learn that this young man runs after boxers? They are different aspects of an identical reality. And indeed, what repels us is the most touching thing of all, more touching than any refinement of delicacy, for it represents an admirable though unconscious effort on the part of nature: the recognition of his sex by itself, in spite of the sexual deception, becomes apparent, the unconfessed attempt to escape from itself towards what an initial error on the part of society has segregated from it. Some, those no doubt who have been most timid in childhood, are scarcely concerned with the material kind of the pleasure they receive, provided that they can associate it with a masculine face. Whereas others, whose sensuality is doubtless more violent, imperiously restrict their material pleasure within certain definite limitations. These live perhaps less exclusively beneath the sway of Saturn's outrider, since for them women are not entirely barred, as for the former sort, in whose eyes women would have no existence apart from conversation, flirtation, loves not of the heart but of the head. But the second sort seek out those women who love other women; who can procure for them a young man, enhance the pleasure which they feel on finding themselves in his company; better still, they can, in the same fashion, enjoy with such women the same pleasure as with a man. Whence it arises that jealousy is kindled in those who love the first sort only by the pleasure which they may be enjoying with a man, which alone seems to their lovers a betrayal, since these do not participate in the love of women, have practised it only as a habit, and, so as to reserve for themselves the possibility of eventual marriage, representing to themselves so little the pleasure that it is capable of giving that they cannot be distressed by the thought that he whom they love is enjoying that pleasure; whereas the other sort often inspire jealousy by their love-affairs with women. For, in the relations which they have with her, they play, for the woman who loves her own sex, the part of another woman, and she offers them at the same time more or less what they find in other men, so that the jealous friend suffers from the feeling that he whom he loves is riveted to her who is to him almost a man, and at the same time feels his beloved almost escape him because, to these women, he is something which the lover himself cannot conceive, a sort of woman. We need not pause here to consider those young fools who by a sort of arrested development, to tease their friends or to shock their families, proceed with a kind of frenzy to choose clothes that resemble women's dress, to redden their lips and blacken their eyelashes; we may leave them out of account, for they are those whom we shall find later on, when they have suffered the all too cruel penalty of their affectation, spending what remains of their lifetime in vain attempts to repair by a sternly protestant demeanour the wrong that they did to themselves when they were carried away by the same demon that urges young women of the Faubourg Saint-Germain to live in a scandalous fashion, to set every convention at defiance, to scoff at the entreaties of their relatives, until the day when they set themselves with perseverance but without success to reascend the slope down which it had seemed to them that it would be so amusing to glide, down which they had found it so amusing, or rather had not been able to stop themselves from gliding. Finally, let us leave to a later volume the men who have sealed a pact with Gomorrah. We shall deal with them when M. de Charlus comes to know them. Let us leave out for the present all those, of one sort or another, who will appear each in his turn, and, to conclude this first sketch of the subject, let us say a word only of those whom we began to mention just now, the solitary class. Supposing their vice to be more exceptional than it is, they have