The Alexandria Quartet can be said to be a work that, with its unique artistry, blurs the boundaries between storytelling, poetry, and philosophy. In the first volume, "Justine," Durrell, with elegance and meticulous exemplification, creates a story that seems like a complete picture of a puzzle; however, this picture is only an illusion. As one delves into the subsequent volumes, this puzzle shatters into thousands of new pieces, and each piece is reexamined and reconstructed through the eyes of different characters.
The characteristic of this narrative lies in the fact that Durrell challenges the true nature of reality by changing the perspective. Each character, with their own viewpoints, memories, and interpretations, recounts events that sometimes conflict with one another. This diversity of narratives acts like a mental stimulant that constantly shifts from one perspective to another, compelling the reader to reevaluate the meaning of events and even concepts.
It seems that Durrell's fundamental belief is this: reality is not fixed and absolute; rather, it is dependent on time, place, and the subject observing it. He expresses this idea not only through the narrative but also with a poetic language and symbols.
In this work, Alexandria is not just a city but a stage for profound explorations in different dimensions of love. Durrell views love as a complex and multifaceted force that intersects with philosophy, psychology, and even politics and history. In these narratives, love includes not only passion and union but also pain, separation, distance, and even hatred; a hatred that Durrell places on the other side of the coin of love.
Ultimately, the Alexandria Quartet is a journey into the depths of human relationships.
Imagine if the characters from books aged. The vast majority of 20th-century literature would today be the concern of elderly pensioners. The Little Prince with his grey lambs would be limping across the desert with a faded copy of the fox, Florentino Ariza from Love in the Time of Cholera would already have to have it behind him and perhaps even Oskar Matzerath would have grown a few centimetres over those years and would no longer be drumming in his tin can with such frenzy. I could somehow come to terms with all that, but if Justina, Darley, Melissa or Nessim aged, if I had to watch Clea age, and worse still if colonial Alexandria, this city of "five languages, five races, and a dozen different faiths", were to be transformed before my eyes into a modern five-million-strong metropolis, I probably would never have read Lawrence Durrell's Alexandria Quartet.
Justine, the first part of the Quartet, Durrell began writing during his Cypriot sojourn and it was published by the London publisher Faber and Faber in 1957. Balthazar and Mountolive followed a year later and Clea, the final part, in 1960. In Durrell's case, however, it is not so much four parts of one book as four storeys of it: the first three parts tell the same story, which however looks different each time depending on how much information the narrator has at his disposal. Durrell built his novel like an organic house that creaks storey by storey as it takes in ever more complex relationships of the described events. What at the beginning seemed like an intimate story of tragic love in a city that knows more than five centuries "and only demotic speech can distinguish from each other", gradually becomes almost a spy novel about the political intrigues of British diplomacy. And at the same time Durrell leaves no one in doubt that this novel is above all poetry and literary metaphysics.
Why does the reader, for example, have the feeling that all those characters, so alive, eager, sad and sometimes cruel, as if they had somehow emerged from a pack of tarot cards? And Alexandria itself, in fact the main character of the novel, is it reality, vision or dream? "Light saturated with the scent of lemons. Air full of brick dust – sweet brick dust and the smell of burning tiles moistened with water. Light wet clouds falling to the earth, which however only rarely bring rain. Everywhere jets of dusty red, dusty green, winged purple and blurred carmine. The summer air slightly impregnated with the moisture of the sea." From a religious-philosophical point of view, the Alexandria Quartet is saturated with Coptic Christianity, Islam, but also Gnosticism, and so it is no wonder that Alexandria is often captured as a city of contradictions: "princess and whore", "royal city and anus mundi", "impossible city of love and obscenity". This was well expressed by his colleague and friend Henry Miller in a letter to Durrell: "You have made her [Alexandria] immortal. She always speaks to the senses and through the senses and acts inexhaustibly – like God... Alexandria, Your Alexandria, is the whole pantheon of damned Homeric gods – who do what they do, but in the end always realize what they have done. These Homeric gods are like the blind forces of today's psyche."
Durrell dedicated almost a thousand pages to getting to the very core of his characters and to the bottom of their hearts, but some of the critics accused him of being overcomplicated, overly ornate, baroque, sometimes even senseless. Isn't that a bit too much for one novel? they asked. The unusual composition, the style so distinctive that it can be safely recognised after a few sentences, dozens of characters, the attempt to capture reality in all its aspects and aspects of aspects... The Alexandria Quartet really represents a rather opulent meal, a banquet with many courses; but it can also be looked at the other way round: most novels seem like diet matters in comparison with it.
In the 1960s, Durrell became a star of British literature and in general it was considered that the Alexandria Quartet is the type of novel that is not read, but into which one immerses oneself. In places it became the object of almost religious veneration, but that too can actually be understood: True prophecy does not speak of what will happen, but of who we are, and that is exactly what the Alexandria Quartet does. That is why Justina, Nessim, Darley or Mellissa cannot age – they are like the characters on the tarot cards, our various inner selves.