“in the presence of the Other”

Alas, why does my mind, even in its best days, never possess but a particle of the assimilative powers of the body?

I used to once believe that a certain feeling for beauty would serve me in place of virtue, and would render me immune from solicitations of the coarsest kind. But I was mistaken. The lover of beauty ends by finding it everywhere about him, a vein of gold in the basest of ores; by handling fragmentary masterpieces, though stained or broken, he comes to know a collector’s pleasure in being the sole seeker after pottery which is commonly passed by.

The cynics and the moralists agree in placing the pleasures of love among the enjoyments termed gross, that is, between the desire for drinking and the need for eating, though at the same time they call love less indispensable, since it is something which, they assert, one can go without. I expect about anything from the moralist, but am astonished that the cynic should go thus astray. Probably both fear their own demons, whether resisting or surrendering to them, and they oblige themselves to scorn their pleasure in order to reduce its almost terrifying power, which overwhelms them, and its strange mystery, wherein they feel lost. I shall never believe in the classification of love among the purely physical joys (supposing that any such things exist) until I see a gourmet sobbing with delight over his favorite dish like a lover gasping on a young shoulder. Of all our games, love’s play is the only one which threatens to unsettle the soul, and is also the only one in which the player has to abandon himself to the body’s ecstasy. To put reason aside is not indispensable for a drinker, but the lover who leaves reason in control does not follow his god to the end. In every act save that of love, abstinence and excess alike involve but one person; any step in the direction of sensuality, however, places us in the presence of the Other, and involves us in the demands and servitudes to which our choice binds us. I know no decision which a man makes for simpler and more inevitable reasons, where the object chosen is weighed more exactly for its balance of sheer pleasure, or where the seeker after truth has a better chance to judge the naked human being. Each time, from a stripping down as absolute as that of death, and from a humility which surpasses that of defeat and of prayer, I marvel to see again reforming the complex web of experiences shared and refused, of mutual responsibilities, awkward avowals, transparent lies, and passionate compromises between my pleasures and those of the Other, so many bonds impossible to break but nevertheless so quickly loosened. The mysterious play which extends from love of a body to love of an entire person has seemed to me noble enough to consecrate to it one part of my life. Words for it are deceiving, since the word for pleasure covers contradictory realities comprising notions of warmth, sweetness, and intimacy of bodies, but also feelings of violence and agony, and the sound of a cry. The short and obscene sentence of Poseidonius about the rubbing together of two small pieces of flesh, which I have seen you copy in your exercise books with the application of a good schoolboy, does no more to define the phenomenon of love than the taut cord touched by the finger accounts for the infinite miracle of sounds. Such a dictum is less an insult to pleasure than to the flesh itself, that amazing instrument of muscles, blood, and skin, that red-tinged cloud whose lightning is the soul.



MARGUERITE YOURCENAR, Memoirs of Hadrian New York : Farrar, 2005.

Less than twenty pages into it and already wanting to quote/read you the book in its entirety, the above being but a paragraph and a bit. Lucid gems illumine every page. Thank you for the gift, Warren.

Photo: Pakonectar