Proust’s Near-Death Experiment and its
Application
(From The Nicotine Cat and Other People,
2009)
Marcel
Proust’s servant Celeste, who was his main human contact in the last ten years
when he was literally giving his life to complete A La Recherche du Temps
Perdu, tells of three days, in 1919, when he did not ring his bell. On the
third day she broke the house rule and entered his cork-lined bedroom without
being called, and found him half-conscious. Later that evening the bell rang
and their complementary life resumed as though nothing had happened. Celeste
reconstructed the episode, divining enough from circumstantial details and some
ambiguous remarks he made, not to explain himself but to put the matter to
rest.
He was
working on the death of Bergotte for La Prisonnière at the time. The
successful novelist, based on Anatole France, had patronised ‘Petit Marcel’
with the famous remark, ‘Well, at least you’ll always have a life of the mind’.
Once Proust dropped out of the social round to dedicate himself to regaining
lost time, he did not keep in touch with his mentor. But he wanted to be
present at his death. Not literally, but for the purpose of the work. Proust
was a veritable Martingale of information about medicines, having being his own
subject of research during a lifelong neurasthenia, within a family of doctors.
He had reached a point with drugs that William Burroughs would have envied,
able not only to chose what would make him sleep but when it would wake him.
Up to
this point in A La Recherche memory of things past was evoked through a
‘mirage of an analogy to escape the present’. Now Proust wanted to look to the
future, and experience the actual moment when the present and the past come
together on the precipice between life and death. He dosed himself with a
bouquet of hypnotics which would lead him to the edge. If all went well, he
would return to write it up.
Fortunately,
the experiment proved more a Houdini stunt than the resurrection of Lazarus. He
escaped just in time with a hangover that made him smile to Celeste, ‘I wish I
was dead’. The only inscape we have into what happened, or didn’t, other than
Celeste’s observations, is in La Prisonnière, published posthumously in
1923, in which he details the circumstances of Bergotte’s death. Clearly there
was no ‘flash at the point of’ or ‘out of body experience’ to report from his
séance, merely the deepening stages of vertigo as you lose consciousness. It is
possible that his death watch was interrupted by Celeste’s appearance at the
door on the third day. When he came to, Proust indicated to her with a little
tut-tutting coucou that he had sensed her presence in the room. His
engagement with the beyond was curtailed, or rather postponed (the night three
years later when he died from lung congestion complicated by heart failure, he
was still reworking the Bergotte passages).
In
framing Bergotte’s last minutes he used a recent episode in his own life. An
exhibition of Dutch painting from The Hague came to Paris in 1921, and it
included Vermeer’s View of Delft, a favourite painting of Marcel’s and
indeed Swann (Proust’s alter ego, who lived the life he might have had). So he
dragged himself out to see it and was never quite the same afterwards. Celeste
said it was the beginning of his death.
The
passage describing Bergotte’s death changes the emphasis of A La Recherche
from memory of times past towards what is about to happen, preparing the way
for Sodome et Gomorrhe, La Fugative and Le Temps Retrouvé,
the demise of the beau monde of his ‘lilac days’ before the Great War.
But, above all, it served as an opportunity for a moral justification: putting
in permanent form in a work of art a world which future generations would find
as bizarre, and indeed reprehensible, as that of the Mayas, was also
guaranteeing him redemption. The passage - a theo-philosophic counterblast
against extinction - is the most thoughtful and moving example of special
pleading in modern literature, an intimate moment that mattered more to Proust
than his health, or even times past. The darkness is whistling in him as he
works his way downhill to the grave. Fittingly, it was the last writing that he
touched: I translate freely
A critic
(Swann?) had brought to the attention of Bergotte un petit pan de mur jaune,
a little patch of yellow wall, in the Vermeer, a painting in itself so
perfectly beautiful it could be a priceless specimen of Chinese Art. Though his
doctors had ordered rest for a minor urinary defect, he ate some potatoes and
went to see it. Climbing the steps of the gallery he felt dizzy but shook it
off, distracting himself with the paintings he passed as he mounted the stairs
to the exhibition. How desiccated and meaningless, he thought, false art like
this is. Give me the sunlight on a windswept Venetian palazzo, anytime, or even
a simple house by the sea... The Vermeer seemed to him less vivid than before.
But thanks to the critic he noticed for the first time some small blue people
in the forground, that the sand was pink and the precious yellow substance on
the wall. His dizziness increased and he fixed his gaze, like a child would on
a butterfly he wanted to catch, on the sacred patch. ‘That’s how I ought to
have written’, he said. ‘My last books are too dry. I should have gone over
them with a few dabs of colour, made my words matter as much as the yellow
patch.’ He felt worse. Celestial scales appeared before him and he weighted his
life against the patch of wall so immaculately painted yellow, and found it
wanting. He had sacrificed the perfection of his art for worldly success…
He murmured
‘little yellow patch, little yellow patch of wall, with a sloping roof’ and
sank on to a round settee, telling himself, ‘It’s nothing. Those potatoes were
undercooked’. But he was overtaken by another attack and rolled off the settee
onto the floor. This brought visitors and attendants running. Bergotte was
dead.
Dead
forever! Who can say? Spiritualism proves nothing more than does religious
dogma on the survival of the soul. All we know is everything in this life is so
arranged that it’s as though a previous existence preordained that we take on
ourselves a burden of obligations. There is no reason inherent in the
conditions of life on this earth that obliges us to do good, to be considerate
to others, even to be polite, any more than an atheist painter is obliged to
work over twenty times a little thing the admiration of which will hardly
concern his worm-eaten body, like the patch of yellow wall exquisitely achieved
by a painter whose destiny is to remain unknown except for a barely identified
name, Vermeer. All these obligations, self-imposed as they are not obligatory
in the present, seem to belong to another world, a world based on goodness,
attentiveness, sacrifice, a world so different from this one and which we leave
to be born on to this earth, before perhaps being returned there by death to
live again under the sway of those unknown laws which we obeyed because we bore
their precepts in our hearts, not knowing who put them there - those laws to
which every serious work of the intellect brings us nearer and which are
invisible only - if then! - to fools. So that the idea that Bergotte was not
completely dead is by no means improbable.
On the
night that he was waked, Marcel could see from his apartment the lighted widow
of a bookshop in which Bergotte’s books were arranged three by three, keeping
vigil ‘like angels with outspread wings and, it seemed for him, who was no
more, the symbol of his resurrection.
Celeste
saw a similar array of Proust's books in the same bookshop the night he was
buried. Everybody yearns to find the
personal self’s ‘phrase of music’, or panegyric of colour, the
inscription to give expression to its timeless joy and pain in a world that it
is leaving behind. It is what strains our hearing, opens our eyes and closes
them. Its apparition will weather into our gravestones.