The Alexandria Quartet - Lawrence Durrell [133]
formed in the fragmented psyche of European man — the know-ledge (or invention) of which was to make him the most vulnerable of creatures in the scale of being, subject to hungers which could only be killed by satiety, but never satisfied; which nourished a literature of affectation whose subject-matter would otherwise have belonged to religion — its true sphere of operation. How does one say these things?
Nor, in another scale of reference, is it of the slightest impor-tance — that a woman disoriented by the vagaries of her feelings, tormented, inundated by frightening aspects of her own un-recognized selves, should, like a soldier afraid of death, throw her-self into the heart of the mêlée to wound those whom truly she most loved and most admired — Clea, myself, lastly Nessim. Some people are born to bring good and evil in greater measure than the rest of us — the unconscious carriers of diseases they cannot cure. I think perhaps we must study them, for it is possible that they pro-mote creation in the very degree of the apparent corruption and confusion they spread or seek. I dare not say even now that she was stupid or unfeeling; only that she could not recognize what passed within herself (‘the camera obscura of the heart’), could not put a precise frame around the frightening image of her own meaning-lessness in the world of ordinary action. The sort of abyss which seemed to lie around her was composed of one quality — a failure of value, a failure to attach meaning which kills joy — which is it-self only the internal morality of a soul which has discovered the royal road to happiness, whose nakedness does not shame itself. It is easy for me to criticize now that I see a little further into the truth of her predicament and my own. She must, I know, have been bitterly ashamed of the trick she was playing on me and the danger into which she put me. Once at the Café El Bab where we were sitting over an arak, talking, she burst into tears and kissed my hands, saying: ‘You are a good man, really a good man. And I am so sorry.’ For what? For her tears? I had been speaking about Goethe. Fool! Imbecile! I thought I had perhaps moved her by the sensibility with which I expressed myself. I gave her presents. So had Clea, so did Clea now: and the strange thing was that for the first time her taste in choosing objects of vertu deserted this most gifted and sensitive of painters. Ear-rings and brooches of a commonness which was truly Alexandrian! I am at a loss to under-
stand this phenomenon, unless to love is to become besotted…. Yes.
But then I don’t know; I am reminded of Balthazar’s dry mar-ginal comment on the matter. ‘One is apt’ he writes ‘to take a high moral tone about these things — but in fact, who will criticize him-self for reaching up to pluck an apple lying ripe upon a sun-warmed wall? Most women of Justine’s temperament and back-ground would not have the courage to imitate her even if they were free to do so. Is it more or less expensive to the spirit to endure dreams and petit mal so that the physician will always find a hot forehead and a guilty air? I don’t know. It is hard to isolate a moral quality in the free act. And then again, all love-making to one less instructed than oneself has the added delicious thrill which comes from the consciousness of perverting, of pulling them down into the mud from which passions rise — together with poems and theories of God. It is wiser perhaps not to make a judgement.’
But outside all this, in the sphere of daily life, there were pro-blems about which Justine herself needed reassurance. ‘I am as-tonished and a little horrified that Nessim whom I hardly know, has asked to marry me. Am I to laugh, dearest Clea, or be ashamed, or both?’ Clea in her innocence was delighted at the news for Nessim was her dearest friend and the thought of him bringing his dignity and gentleness to bear on the very real unhappiness of Justine’s life seemed suddenly illuminating — a solution to every-thing. When one