Black Spring. Генри Миллер

was the room in which my grandfather died. At the funeral my mother’s grief was so violent that she almost yanked my grandfather out of the coffin. He looked ridiculous, my dead grandfather, weeping with his daughter’s tears. As if he were weeping over his own funeral.

      In another room my aunt gave birth to twins. When I heard twins, she being so thin and barren, I said to myself—why twins? why not triplets? why not quadruplets? why stop? So thin and scraggly she was, and the room so small—with green walls and a dirty iron sink in the corner. Yet it was the only room in the house which could produce twins—or triplets, or jackasses.

      The third room was an alcove where I contracted the measles, chicken pox, scarlet fever, diphtheria, et cetera: all the lovely diseases of childhood which make time stretch out in everlasting bliss and agony, especially when Providence has provided a window over the bed with bars and ogres to claw at them and sweat as thick as carbuncles, rapid as a river and sprouting, sprouting as if it were always spring and tropics, with thick tenderloin steaks for hands and feet heavier than lead or light as snow, feet and hands separated by oceans of time or incalculable latitudes of light, the little knob of the brain hidden away like a grain of sand and the toenails rotting blissfully under the ruins of Athens. In this room I heard nothing but inanities. With each fresh, lovely disease my parents became more addlepated. (“Just think, when you were a little baby I took you to the sink and I said baby you don’t want to drink from the bottle any more do you and you said No and I smashed the bottle in the sink.”) Into this room softly treading (“treading softly,” said General Smerdiakov) came Miss Sonowska, spinster of dubious age with a green-black dress. And with her came the smell of old cheese—her sex had turned rancid under the dress. But Miss Sonowska also brought with her the sack of Jerusalem and the nails that so pierced the hands of Jesus that the holes have never disappeared. After the Crusades the Black Death; after Columbus syphilis; after Miss Sonowska schizophrenia.

      Schizophrenia! Nobody thinks any more how marvelous it is that the whole world is diseased. No point of reference, no frame of health. God might just as well be typhoid fever. No absolutes. Only light years of deferred progress. When I think of those centuries in which all Europe grappled with the Black Death I realize how radiant life can be if only we are bitten in the right place! The dance and fever in the midst of that corruption! Europe may never again dance so ecstatically. And syphilis! The advent of syphilis! There it was, like a morning star hanging over the rim of the world.

      In 1927 I sat in the Bronx listening to a man reading from the diary of a drug addict. The man could scarcely read, he was laughing so hard. Two phenomena utterly disparate: a man lying in luminol, so taut that his feet stretch beyond the window, leaving the upper half of his body in ecstasy; the other man, who is the same man, sitting in the Bronx and laughing his guts out because he doesn’t understand.

      Aye, the great sun of syphilis is setting. Low visibility: forecast for the Bronx, for America, for the whole modern world. Low visibility accompanied by great gales of laughter. No new stars on the horizon. Catastrophes … only catastrophes!

      I am thinking of that age to come when God is born again, when men will fight and kill for God as now and for a long time to come men are going to fight for food. I am thinking of that age when work will be forgotten and books assume their true place in life, when perhaps there will be no more books, just one great big book—a Bible. For me the book is the man and my book is the man I am, the confused man, the negligent man, the reckless man, the lusty, obscene, boisterous, thoughtful, scrupulous, lying, diabolically truthful man that I am. I am thinking that in that age to come I shall not be overlooked. Then my history will become important and the scar which I leave upon the face of the world will have significance. I can not forget that I am making history, a history on the side which, like a chancre, will eat away the other meaningless history. I regard myself not as a book, a record, a document, but as a history of our time—a history of all time.

      If I was unhappy in America, if I craved more room, more adventure, more freedom of expression, it was because I needed these things. I am grateful to America for having made me realize my needs. I served my sentence there. At present I have no needs. I am a man without a past and without a future. I am—that is all. I am not concerned with your likes and dislikes; it doesn’t matter to me whether you are convinced that what I say is so or not. It is all the same to me if you drop me here and now. I am not an atomizer from which you can squeeze a thin spray of hope. I see America spreading disaster. I see America as a black curse upon the world. I see a long night settling in and that mushroom which has poisoned the world withering at the roots.

      And so it is with a premonition of the end—be it tomorrow or three hundred years hence—that I feverishly write this book. So it is too that my thoughts sputter out now and then, that I am obliged to rekindle the flame again and again, not with courage alone, but with desperation—for there is no one I can trust to say these things for me. My faltering and groping, my search for any and every means of expression, is a sort of divine stuttering. I am dazzled by the glorious collapse of the world!

      Every evening, after dinner, I take the garbage down to the courtyard. Coming up I stand with empty pail at the staircase window gazing at the Sacré Cœur high up on the hill of Montmartre. Every evening, when I take the garbage down, I think of myself standing out on a high hill in resplendent whiteness. It is no sacred heart that inspires me, no Christ I am thinking of. Something better than a Christ, something bigger than a heart, something beyond God Almighty I think of—MYSELF. I am a man. That seems to me sufficient.

      I am a man of God and a man of the Devil. To each his due. Nothing eternal, nothing absolute. Before me always the image of the body, our triune god of penis and testicles. On the right, God the Father; on the left and hanging a little lower, God the Son; and between and above them the Holy Ghost. I can never forget that this holy trinity is man-made, that it will undergo infinite changes—but as long as we come out of wombs with arms and legs, as long as there are stars above us to drive us mad and grass under our feet to cushion the wonder in us, just so long will this body serve for all the tunes that we may whistle.

      Today it is the third or fourth day of spring and I am sitting at the Place Clichy in full sunshine. Today, sitting here in the sun, I tell you it doesn’t matter a damn whether the world is going to the dogs or not; it doesn’t matter whether the world is right or wrong, good or bad. It is—and that suffices. The world is what it is and I am what I am. I say it not like a squatting Buddha with legs crossed, but out of a gay, hard wisdom, out of an inner security. This out there and this in me, all this, everything, the resultant of inexplicable forces. A chaos whose order is beyond comprehension. Beyond human comprehension.

      As a human being walking around at twilight, at dawn, at strange hours, unearthly hours, the sense of being alone and unique fortifies me to such a degree that when I walk with the multitude and seem no longer to be a human being but a mere speck, a gob of spit, I begin to think of myself alone in space, a single being surrounded by the most magnificent empty streets, a human biped walking between the skyscrapers when all the inhabitants have fled and I am alone walking, singing, commanding the earth. I do not have to look in my vest pocket to find my soul; it is there all the time, bumping against my ribs, swelling, inflated with song. If I just left a gathering where it was agreed that all is dead, now as I walk the streets, alone and identical with God, I know that this is a lie. The evidence of death is before my eyes constantly; but this death of the world, a death constantly going on, does not move from the periphery in, to engulf me, this death is at my very feet, moving from me outward, my own death a step in advance of me always. The world is the mirror of myself dying, the world not dying any more than I die, I more alive a thousand years from now than this moment and this world in which I am now dying also more alive then than now though dead a thousand years. When each thing is lived through to the end there is no death and no regrets, neither is there a false springtime; each moment lived pushes open a greater, wider horizon from which there is no escape save living.

      The dreamers dream from the neck up, their bodies securely strapped to the electric chair. To imagine a new world is to live it daily, each thought, each glance, each step, each gesture killing and recreating, death always a step in advance. To spit on the past is not enough. To proclaim the future is not enough. One must