The Alexandria Quartet - Lawrence Durrell [39]
gives him the touch of a minor oracle. I see now that he was one of those rare people who had found a philosophy for himself and whose life was occupied in trying to live it. I think this is the unanalysed quality which gives his talk cutting-edge. As a doctor he spends much of his working-time in the govern-ment clinic for venereal disease. (He once said dryly: ‘I live at the centre of the city’s life — its genito-urinary system: it is a sobering sort of place.’) Then, too, he is the only man whose paederasty is somehow no qualification of his innate masculinity of mind. He is neither a puritan nor its opposite. Often I have entered his little room in the Rue Lepsius — the one with the creaking cane chair —
and found him asleep in bed with a sailor. He has neither excused himself at such a time nor even alluded to his bedfellow. While dressing he will sometimes turn and tenderly tuck the sheet round his partner’s sleeping form. I take this naturalness as a compli-ment. He is a strange mixture; at times I have heard his voice tremble with emotion as he alludes to some aspect of the Cabal which he has been trying to make comprehensible to the study-group. Yet once when I spoke enthusiastically of some remarks he had made he sighed and said, with that perfect Alexandrian scepticism which somehow underlay an unquestionable belief in and devotion to the Gnosis: ‘We are all hunting for rational reasons for believing in the absurd.’ At another time after a long and tiresome argument with Justine about heredity and environment he said: ‘Ah! my dear, after all the work of the philosophers on his soul and the doctors on his body, what can we say we really know about man?
That he is, when all is said and done, just a passage for liquids and solids, a pipe of flesh.’
He had been a fellow-student and close friend of the old poet, and of him he spoke with such warmth and penetration that what he had to say always moved me. ‘I sometimes think that I learned more from studying him than I did from studying philosophy. His exqu isite balance of irony and tenderness would have put him among the saints had he been a religious man. He was by divine choice only a poet and often unhappy but with him one had the feeling that he was catching every minute as it flew and turning it upside down to expose its happy side. He was really using himself up, his inner self, in living. Most people lie and let life play upon
them like the tepid discharges of a douche-bag. To the Cartesian proposition : “I think, therefore I am”, he opposed his own, which must have gone something like this: “I imagine, therefore I belong and am free”.’
Of himself Balthazar once said wryly: ‘I am a Jew, with all the Jew’s bloodthirsty interest in the ratiocinative faculty. It is the clue to many of the weaknesses in my thinking, and which I am learning to balance up with the rest of me — through the Cabal chiefly.’
* * * * *
I remember meeting him, too, one bleak winter evening, walking along the rain-swept Corniche, dodging the sudden gushes of salt water from the conduits which lined it. Under the black hat a skull ringing with Smyrna, and the Sporades where his childho od lay. Under the black hat too the haunting illumination of a truth which he afterwards tried to convey to me in an English not the less faultless for having been learned. We had met before, it is true, but glancingly: and would have perhaps passed each other with a nod had not his agitation made him stop me and take my arm.
‘Ah! you can help me!’ he cried, taking me by the arm. ‘Please help me.’ His pale face with its gleaming goat-eyes lowered itself towards mine in the approaching dusk.
The first blank lamps had begun to stiffen the damp paper background of Alexandria. The sea-wall with its lines of cafés swallowed in the spray glowed with a smudged and trembling phos-phorescence. The wind