The Alexandria Quartet: Justine, Balthazar, Mountolive, Clea

he might have kept separate — his artist-hood if you like. He is when all is said and done a sort of minor Antony, and she a Cleo. You can read all about it in Shakespeare. And then, as far as Alexandria is concerned, you can understand why this is really a city of incest — I mean that here the cult of Serapis was founded. For this etiolation of the heart and reins in love-making must make one turn inwards upon one’s sister. The lover mirrors himself like Narcissus in his own family: there is no exit from the predicament.’

All this was not very comprehensible to me, yet vaguely I felt a sort of correspondence between the associations he employed; and certainly much of what he said seemed to — not explain, but to offer a frame to the picture of Justine — the dark, vehement creature in whose direct and energetic handwriting I had first read this quotation from Laforgue: ‘Je n’ai pas une jeune fille qui saurait me gouter. Ah! oui, une garde-malade! Une garde- malade pour l’amour de l’art, ne donnant ses baisers qu’a des mourants, des gens in extremis….’ Under this she wrote: ‘Often quoted by A and at last discovered by accident in Laforgue.’

‘Have you fallen out of love with Melissa?’ said Balthazar suddenly. ‘I do not know her. I have only seen her. Forgive me. I have hurt you.’

It was at this time that I was becoming aware of how much Melissa was suffering. But not a word of reproach ever escaped her lips, nor did she ever speak of Justine. But she had taken on a lacklustre, unloved colour — her very flesh; and paradoxically enough though I could hardly make love to her without an effort, yet I felt myself at this time to be more deeply in love with her than ever. I was gnawed by a confusion of feelings and a sense of frustration which I had never experienced before; it made me sometimes angry with her.

It was so different from Justine, who was experiencing much the same confusion as myself between her ideas and her intentions, when she said: ‘Who invented the human heart, I wonder? Tell me, and then show me the place where he was hanged.’

* * * * *

Of the Cabal itself, what is there to be said? Alexandria is a town of sects and gospels. And for every ascetic she has always thrown up one religious libertine — Carpocrates, Anthony — who was prepared to founder in the senses as deeply and truly as any desert father in the mind. ‘You speak slightingly of syncretism’ said Balthazar once, ‘but you must understand that to work here at all — and I am speaking now as a religious maniac not a philosopher — one must try to reconcile two extremes of habit and behaviour which are not due to the intellectual disposition of the inhabitants, but to their soil, air, landscape. I mean extreme sensuality and intellectual asceticism. Historians always present syncretism as something which grew out of a mixture of warring intellectual principles; that hardly states the problem. It is not even a question of mixed races and tongues. It is the national peculiarity of the Alexandrians to seek a reconciliation between the two deepest psychological traits of which they are conscious. That is why we are hysterics and extremists. That is why we are the incomparable lovers we are.’

This is not the place to try and write what I know of the Cabbala, even if I were disposed to try and define ‘The unpredicated ground of that Gnosis’; no aspiring hermetic could — for these fragments of revelation have their roots in the Mysteries. It is not that they are not to be revealed. They are raw experiences which only initiates can share.

I have dabbled in these matters before in Paris, conscious that in them I might find a pathway which could lead me to a deeper understanding of myself — the self which seemed to be only a huge, disorganized and shapeless society of lusts and impulses. I regarded this whole field of study as productive for my inner man, though a native and inborn scepticism kept me free from the toils of any denominational religion. For almost a year I had studied under Mustapha, a Sufi, sitting on the rickety wooden terrace of his house every evening listening to him talk in that soft cobweb voice. I had drunk sherbet with a wise Turkish Moslem. So it was with a sense of familiarity that I walked beside Justine through the twisted warren of streets which crown the fort of Kom El Dick, trying with one half of my mind to visualize how it must have looked when it was a Park sacred to Pan, the whole brown soft hillock carved into a pine-cone. Here the narrowness of the streets produced a sort of sense of intimacy, though they were lined only by verminous warrens and benighted little cafes lit by flickering rush-lamps. A strange sense of repose invested this little corner of the city giving it some of the atmosphere of a delta village. Below on the amorphous brown-violet meidan by the railway station, forlorn in the fading dusk, little crowds of Arabs gathered about groups of sportsmen playing at single-stick, their shrill cries muffled in the fading dusk. Southward gleamed the tarnished platter of Mareotis. Justine walked with her customary swiftness, and in silence, impatient of my tendency to lag behind and peer into the doorways on those scenes of domestic life which (lighted like toy theatres) seemed filled with a tremendous dramatic significance.

The Cabal met at this time in what resembled a disused curator’s wooden hut, built against the red earth walls of an embankment, very near to Pompey’s Pillar. I suppose the morbid sensitivity of the Egyptian police to political meetings dictated the choice of such a venue. One crossed the wilderness of trenches and parapets thrown up by the archaeologist and followed a muddy path through the stone gate; then turning sharply at right angles one entered this large inelegant shack, one of whose walls was the earth side of an embankment and whose floor was of tamped earth. The interior was strongly lit by two petrol lamps and furnished with chairs of wicker.

The gathering consisted of about twenty people drawn from various parts of the city. I noticed with some surprise the lean bored figure of Capodistria in one corner. Nessim was there, of course, but there were very few representatives of the richer or more educated sections of the city. There was, for example, an elderly clock-maker I knew well by sight — a graceful silver-haired man whose austere features had always seemed to me to demand a violin under them in order to set them off. A few nondescript elderly ladies. A chemist. Balthazar sat before them in a low chair with his ugly hands lying in his lap. I recognized him at once as if in an entirely new context as the habitue of the Cafe Al Aktar with whom I had once played backgammon. A few desultory minutes passed in gossip while the Cabal waited upon its later members; then the old clock-maker stood up and suggested that Balthazar should open proceedings, and my friend settled back in his chair, closed his eyes and in that harsh croaking voice which gradually gathered an extraordinary sweetness began to talk. He spoke, I remember, of the fons signatus of the psyche and of its ability to perceive an inherent order in the universe which underlay the apparent formlessness and arbitrariness of phenomena. Disciplines of mind could enable people to penetrate behind the veil of reality and to discover harmonies in space and time which corresponded to the inner structure of their own psyches. But the study of the Cabbala was both a science and a religion. All this was of course familiar enough. But throughout Balthazar’s expositions extraordinary fragments of thought would emerge in the form of pregnant aphorisms which teased the mind long after one had left his presence. I remember him saying, for example, ‘None of the great religions has done more than exclude, throw out a long range of prohibitions. But prohibitions create the desire they are intended to cure. We of this Cabal say: indulge but refine. We are enlisting everything in order to make man’s wholeness match the wholeness of the universe — even pleasure, the destructive granulation of the mind in pleasure.’

The constitution of the Cabal consisted of an inner circle of initiates (Balthazar would have winced at the word but I do not know how else to express it) and an outer circle of students to which Nessim and Justine belonged. The inner circle consisted of twelve members who were widely scattered over the Mediterranean — in Beirut, Jaffa, Tunis and so on. In each place there was a small academy of students who were learning to use the strange mental-emotional calculus which the Cabbala has erected about the idea of God. The members of the inner Cabal corresponded frequently with one another, using the curious old form of writing, known as the boustrophedon; that is to say a writing which is read from right to left and from left to right in alternate lines. But the letters used in their alphabet were ideograms for mental or spiritual states. I have said enough.

On that first evening Justine sat there between us, her arms linked lightly in ours, listening with a humility and concentration that were touching. At times the speaker’s eye rested on her for a moment with a glance of affectionate familiarity. Did I know then — or was it afterwards I discovered — that Balthazar was perhaps her only friend and certainly the only confidant she had in the city? I do not remember. (‘Balthazar is the only man to whom I can tell everything. He only laughs. But somehow he helps me to dispel the hollowness I feel in everything I do.’) And it was to Balthazar that she would always write those long self-tortured letters which interested the curious mind of Arnauti. In the diaries she recorded how one moonlight night they gained access to the Museum and sat for an hour among the statues ‘sightless as nightmares’ listening to him talk. He said many things which struck her