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People who do not care to refer, for examples of this law, to the Messieurs de Charlus of their acquaintance whom for long years they had never suspected until the day when, upon the smooth surface of an individual indistinguishable from everyone else, there suddenly appears, traced in an ink hitherto invisible, the characters that compose the word dear to the ancient Greeks, have only to remind themselves, in order to be persuaded that the world which surrounds them appears to them naked at first, stripped of a thousand ornaments which it offers to the eyes of others better informed, of the number of times in the course of their lives they have found themselves on the point of committing a gaffe. Nothing upon the blank, undocumented face of this man or that could have led them to suppose that he was precisely the brother, or the fiancé, or the lover of a woman of whom they were about to remark: “What a cow!” But then, fortunately, a word whispered to them by someone standing near arrests the fatal expression on their lips. At once there appear, like a Mene, Tekel, Upharsin, the words: “he is engaged to,” or “he is the brother of,” or “he is the lover of” the woman whom it is inadvisable to describe in his hearing as a cow. And this single new notion will bring about an entire regrouping, thrusting some back, others forward, of the fractional notions, henceforward a complete whole, which we possessed of the rest of the family. Although in the person of M. de Charlus another creature was coupled, as the horse in the centaur, which made him different from other men, although this creature was one with the Baron, I had never perceived it. Now the abstract had become material, the creature at last discerned had lost its power of remaining invisible, and the transformation of M. de Charlus into a new person was so complete that not only the contrasts of his face and of his voice, but, in retrospect, the very ups and downs of his relations with myself, everything that hitherto had seemed to my mind incoherent, became intelligible, appeared self-evident, just as a sentence which presents no meaning so long as it remains broken up in letters arranged at random expresses, once these letters are rearranged in the proper order, a thought which one can never afterwards forget.

I now understood, moreover, why earlier, when I had seen him coming away from Mme de Villeparisis’s, I had managed to arrive at the conclusion that M. de Charlus looked like a woman: he was one! He belonged to that race of beings, less paradoxical than they appear, whose ideal is manly precisely because their temperament is feminine, and who in ordinary life resemble other men in appearance only; there where each of us carries, inscribed in those eyes through which he beholds everything in the universe, a human form engraved on the surface of the pupil, for them it is not that of a nymph but that of an ephebe. A race upon which a curse is laid and which must live in falsehood and perjury because it knows that its desire, that which constitutes life’s dearest pleasure, is held to be punishable, shameful, an inadmissible thing; which must deny its God, since its members, even when Christians, when at the bar of justice they appear and are arraigned, must before Christ and in his name refute as a calumny what is their very life; sons without a mother, to whom they are obliged to lie even in the hour when they close her dying eyes; friends without friendships, despite all those which their frequently acknowledged charm inspires and their often generous hearts would gladly feel—but can we describe as friendships those relationships which flourish only by virtue of a lie and from which the first impulse of trust and sincerity to which they might be tempted to yield would cause them to be rejected with disgust, unless they are dealing with an impartial or perhaps even sympathetic spirit, who however in that case, misled with regard to them by a conventional psychology,