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  Henry Miller

  was born in 1891 in Brooklyn, New York. He had a variety of jobs as a young man, including several years working for the Western Union Telegraph Company. During this time, encouraged by June Mansfield Smith, the second of his five wives. Miller began to write. Aside from articles, stories for pulp magazines and prose poems, Miller worked on his first novels. Crazy Cock and Moloch, and on the copious notes which would eventually transmute into the notorious 'Tropics' books.

  In 1930, Miller went to live in Paris. For the next ten years he mingled with impoverished expatriates and bohemian Parisians, including Brassai, Artaud and Anais Nin, with whom he had a much documented affair. His first published book. Tropic of Cancer, appeared in 1934 from the Obelisk Press in Paris. It was followed five years later by its sister volume. Tropic of Capricorn. Sexually explicit, these books electrified the European literary avant-garde, received praise from Eliot, Pound, Beckett and Durrell, but were almost universally banned outside France.

  Miller returned to America in 1940, settling in Big Sur, California. Here, he wrote the 'Rosy Crucifixion' trilogy - Sexus (1949), Plexus (1953) and Nexus (1959) but, regarded by many as a writer of 'dirty books', he was unable to get his major works published in America. In 1961, after an epic legal battle. Tropic of Cancer was finally published in the States (in England in 1963). Miller became a household name, hailed by the Sixties counterculture as a prophet of freedom and sexual revolution. With the subsequent unbanning of the rest of his books, Miller's work was finally available in his own country.

  He died on June 7 1980.

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  BY ÒÍE SAME AUTHOR

  Tropic of Cancer

  Tropic of Capricorn

  Black Spring

  Aller Retour New York

  The Cosmological Eye

  The Colossus of Maroussi

  The Air-Conditioned Nightmare

  Quiet Days in Clichy

  Sexus

  Plexus

  Nexus

  Big Sur and the Oranges of Hieronymous Bosch

  The Books in my Life

  A Devil in Paradise

  The Wisdom of the Heart

  My Life and Times

  The World of Sex

  Crazy Cock

  Moloch

  * * *

  MODERN CLASSIC

  HENRY MILLER

  Tropic of Capricorn

  With an introduction by Robert Nye

  Flamingo

  An Imprint of HarperCollinsPuhlishers

  Flamingo

  An Imprint of HatperCollinsPublishers 77-85 Fulham Palace Road, Hammersmith, London W6 8JB

  A Flamingo Modem Classic 1993 98765

  Previously published in paperback by Grafton 1966 Reprinted 14 times

  First published in Great Britain by John Calder (Publishers) Limited 1964

  Copyright 0 Henry Miller 1957 Introduction copyright O Robert Nye 1993

  ISBN 0 00 654584 X Set in Plantin

  Printed and bound in Great Britain by Caledonian International Book Manufacturing Ltd, Glasgow

  This book is sold subject to the condition that it shall not, by way of trade or otherwise, be lent, re-sold, hired out or otherwise circulated without the publisher's prior consent in any form of binding or cover other than that in which it is published and without a similar condition including this condition being imposed on the subsequent purchaser.

  * * *

  INTRODUCTION

  by Robert Nye

  Henry Miller's first book. Tropic of Cancer, was published in Paris in 1934 and was immediately banned in all English-speaking countries. With its sequel. Tropic of Capricorn (1939), which actually covers an earlier period in Miller's life, it makes up a running fictional autobiography remarkable for its candour, gusto, and completeness. The two books have in common a plain-spoken truthfulness, a good-hearted comedy, and a quality of joy discovered somewhere on the far side of despair, things that their author was seldom to match and never to surpass in later self-unravellings.

  When the 'Tropics' were at last made generally available in Britain and America in the Sixties, they were praised as works of sexual liberation. Since then they have sometimes been attacked as works of sexual misogyny. All this seems to me rather to miss the point, as does criticism of the two books for their verbal extravagance and their lack of art. Probably it is no accident that nobody was ever indifferent concerning Henry Miller. There are those who love him and there are those who hate him. His work does not allow of the mild alternatives of liking or disliking. A case could be made that this itself constitutes a fault, but I prefer to

  find a virtue in such passion, and an important one. The Miller that emerges from the books is, to my mind, an honest and lovable person, splendidly undefeated by experience, a man with an unquenchable appetite for the fundamental realities, and an infinite capacity for being surprised by his own innocence. If there is any message extractable from his work it is that of someone who - against all the odds and in spite of most of the evidence - says 'More' to life. This I find honourable.

  Even in the 'Tropics' Miller is, of course, an extraordinarily diffuse and uneven writer. He repeats, paraphrases, and parodies himself with an abandon that in a lesser spirit would be suicidal. He is sometimes brutal, he is often sentimental. But having said that, I have said most of what might be said against him. The best pages here, as in his one other great work. The Colossus of Maroussi (1941), are white-hot and inspired, both funny and terrible, a man's attempt to tell the whole truth about the life that he has known. Miller is one of the few modern writers who can move a reader to tears, quite simply, by the pressure of his own feeling. He can also communicate, and induce in the reader, a delicious delight in the fact of being alive. I never read Miller on song without feeling better, happier, more myself and less alone, for having done so.

  * * *

  On the ovarian trolley

  Foreword to Historia Calamitatum

  (the story of my misfortunes)

  Often> the hearts of men and women are stirred, as likewise they are soothed in their sorrows, more by example than by words. And therefore, because I too have known some consolation from speech had with one who was a witness thereof, am I now minded to write of the sufferings which have sprung out of my misfortunes, for the eyes of one who, though absent, is of himself ever a consoler. This I do so that, in comparing your sorrows with mine, you may discover that yours are in truth nought, or at the most but of small account, and so you shall come to bear them more easily. >

  Peter Abelard

  0

  NCE you have given up the ghost, everything follows with dead certainty, even in the midst of chaos. From the beginning it was never anything but chaos: it was a fluid which enveloped me, which I breathed in through the gills. In the sub-strata, where the moon shone steady and opaque, it was smooth and fecundating; above it was a jangle and a discord. In everything I quickly saw the opposite, the contradiction, and between the real and the unreal the irony, the paradox. I was my own worst enemy. There was nothing I wished to do which I could just as well not do. Even as a child, when I lacked for nothing, I wanted to die: I wanted to surrender because I saw no sense in struggling. I felt that nothing would be proved, substantiated, added or subtracted by continuing an existence which I had not asked for. Everybody around me was a failure, or if not a failure, ridiculous. Especially the successful ones. The successful ones bored me to tears. I was sympathetic to a fault, but it was not sympathy that made me so. It was a purely negative quality, a weakness which blossomed at the mere sight of human misery. I never helped any one expecting that it would do any good; I helped because I was helpless to do otherwise. To want to change the condition of affairs seemed futile to
me; nothing would be altered, I was convinced, except by a change of heart, and who could change the hearts of men? Now and then a friend was converted; it was something to make me puke. I had no more need of God than He had of me, and if there were one, I often said to myself, I would meet Him calmly and spit in His face.

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  What was most annoying was that at first blush people usually took me to be good, to be kind, generous, loyal, faithful. Perhaps I did possess these virtues but if so it was because I was indifferent: I could afford to be good, kind, generous, loyal, and so forth, since I was free of envy. Envy was the one thing I was never a victim of. I have never envied anybody or anything. On the contrary, I have only felt pity for everybody and everything.

  From the very beginning I must have trained myself not to want anything too badly. From the very beginning I was independent, in a false way. I had need of nobody because I wanted to be free, free to do and to give only as my whims dictated. The moment anything was expected or demanded of me I balked. That was the form my independence took. I was corrupt, in other words, corrupt from the start. It's as though my mother fed me a poison, and though I was weaned young the poison never left my system. Even when she weaned me it seemed that I was completely indifferent, most children rebel, or make a pretense of rebelling, but I didn't give a damn, I was a philosopher when still in swaddling clothes. I was against life, on principle. What principle? The principle of futility. Everybody around me was struggling. I myself never made an effort. If I appeared to be making an effort it was only to please someone else; at bottom I didn't give a rap. And if you can tell me why this should have been so I will deny it, because I was born with a cussed streak in me and nothing can eliminate it. I heard later, when I had grown up, that they had a hell of a time bringing me out of the womb. I can understand that perfectly. Why budge? Why come out of a nice warm place, a cosy retreat in which everything is offered you gratis? The earliest remembrance I have is of the cold, the snow and ice in the gutter, the frost on the window panes, the chill of the sweaty green walls in the kitchen. Why do people live in outlandish climates in the temperate zones, as they are miscalled? Because people are naturally idiots, naturally sluggards, naturally cowards. Until I was about ten years old I never realized that there were "warm" countries, places where you didn't have to sweat for a living, nor shiver and pretend that it

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  was tonic and exhilarating. Wherever there is cold there are people who work themselves to the bone and when they produce young they preach to the young the gospel of work -which is nothing, at bottom, but the doctrine of inertia. My people were entirely Nordic, which is to say idiots. Every wrong idea which has ever been expounded was theirs. Among them was the doctrine of cleanliness, to say nothing of righteousness. They were painfully dean. But inwardly they stank. Never once had they opened the door which leads to the soul; never once did they dream of taking a blind leap into the dark. After dinner the dishes were promptly washed and put in the closet; after the paper was read it was neatly folded and laid away on a shelf; after the clothes were washed they were ironed and folded and then tucked away in the drawers. Everything was for tomorrow, but tomorrow never came. The present was only a bridge and on this bridge they are still groaning, as the world groans, and not one idiot ever thinks of blowing up the bridge.

  In my bitterness I often search for reasons to condemn them, the better to condemn myself. For I am like them too, in many ways. For a long while I thought I had escaped, but as time goes on I see that I am no better, that I am even a little worse, because I saw more dearly than they ever did and yet remained powerless to alter my life. As I look back on my life it seems to me that I never did anything of my own volition but always through the pressure of others. People often think of me as an adventurous fellow; nothing could be farther from the truth. My adventures were always adventitious, always thrust on me, always endured rather than undertaken. I am of the very essence of that proud, boastful Nordic people who have never had the least sense of adventure but who nevertheless have scoured the earth, turned it upside down, scattering relics and ruins everywhere. Restless spirits, but not adventurous ones. Agonizing spirits, incapable of living in the present Disgraceful cowards, all of them, myself included. For there is only one great adventure and that is inward towards the self, and for that, time nor space nor even deeds matter.

  Once every few years I was on the verge of making this

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  discovery, but in characteristic fashion I always managed to dodge the issue. If I try to think of a good excuse I can think only of the environment, of the streets I knew and the people who inhabited them. I can think of no street in America, or of people inhabiting such a street, capable of leading one on towards the discovery of the self. I have walked the streets in many countries of the world but nowhere have I felt so degraded and humiliated as in America. I think of all the streets in America combined as forming a huge cesspool, a cesspool of the spirit in which everything is sucked down and drained away to everlasting shit. Over this cesspool the spirit of work weaves a magic wand; palaces and factories spring up side by side, and munition plants and chemical works and steel mills and sanatoriums and prisons and insane asylums. The whole continent is a nightmare producing the greatest misery of the greatest number. I was one, a single entity in the midst of the greatest jamboree of wealth and happiness (statistical wealth, statistical happiness) but I never met a man who was truly wealthy or truly happy. At least I knew that I was unhappy, unwealthy, out of whack and out of step. That was my only solace, my only joy. But it was hardly enough. It would have been better for my peace of mind, for my soul if I had expressed my rebellion openly, if I had gone to jail for it, if I had rotted there and died. It would have been better if, like the mad Czolgosz, I had shot some good President McKinley, some gentle, insignificant soul like that who had never done anyone the least harm. Because in the bottom of my heart there was murder: I wanted to see America destroyed, razed from top to bottom. I wanted to see this happen purely out of vengeance, as atonement for the crimes that were committed against me and against others like me who have never been able to lift their voices and express their hatred, their rebellion, their legitimate blood lust.

  I was the evil product of an evil soil. If the self were not imperishable, the "I" I write about would have been destroyed long ago. To some this may seem like an invention, but whatever I imagine to have happened did actually happen, at least to me. History may deny it, since I have played no part in the history of my people, but even if everything I say is wrong, is

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  prejudiced, spiteful, malevolent, even if I am a liar and a poisoner, it is nevertheless the truth and it will have to be swallowed. As to what happened ...

  Everything that happens, when it has significance, is in the nature of a contradiction. Until the one for whom this is written came along I imagined that somewhere outside, in life, as they say, lay the solutions to all things. I thought, when I came upon her, that I was seizing hold of life, seizing hold of something which I could bite into. Instead I lost hold of life completely. I reached out for something to attach myself to - and I found nothing. But in reaching out, in the effort to grasp, to attach myself, left high and dry as I was, I nevertheless found something I had not looked for - myself. I found that what I had desired all my life was not to live - if what others are doing is called living - but to express myself. I realized that I had never the least interest in living, but only in this which I am doing now, something which is parallel to life, of it at the same time, and beyond it. What is true interests me scarcely at all, nor even what is real; only that interests me which I imagine to be, that which I had stifled every day in order to live. Whether I die today or tomorrow is of no importance to me, never has been, but that today even, after years of effort, I cannot say what I think and feel - that bothers me, that rankles. From childhood on I can see myself on the track of this spectre, enjoying nothing, desiring nothing but this power, this
ability. Everything else is a lie - everything I ever did or said which did not bear upon this. And that is pretty much the greater part of my life.

  I was a contradiction in essence, as they say. People took me to be serious and high-minded, or to be gay and reckless, or to be sincere and earnest, or to be negligent and carefree. I was all these things at once - and beyond that I was something else, something which no one suspected, least of all myself. As a boy of six or seven I used to sit at my grandfather's workbench and read to him while he sewed. I remember him vividly in those

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  moments when, pressing the hot iron against the seam of a coat, he would stand with one hand over the other and look out of the window dreamily. I remember the expression on his face, as he stood there dreaming, better than the contents of the books I read, better than the conversations we had or the games which I played in the street I used to wonder what he was dreaming of, what it was that drew him out of himself. I hadn't learned yet how to dream wideawake. I was always lucid, in the moment, and all of a piece. His daydreaming fascinated me. I knew that he had no connection with what he was doing, not the least thought for any of us, that he was alone and being alone he was free. I was never alone, least of all when I was by myself. Always, it seems to me, I was accompanied: I was like a little crumb of a big cheese, which was the world, I suppose, though I never stopped to think about it. But I know I never existed separately, never thought myself the big cheese, as it were. So that even when I had reason to be miserable, to complain, to weep, I had the illusion of participating in a common, a universal misery. When I wept the whole world was weeping -so I imagined. I wept very seldom. Mostly I was happy, I was laughing, I was having a good time. I had a good time because, as I said before, I really didn't give a fuck about anything. If things were wrong with me they were wrong everywhere, I was convinced of it. And things were wrong usually only when one cared too much. That impressed itself on me very early in life. For example, I remember the case of my young friend Jack Lawson. For a whole year he lay in bed, suffering the worst agonies. He was my best friend, so people said at any rate. Well, at first I was probably sorry for him and perhaps now and then I called at his house to inquire about him; but after a month or two had elapsed I grew quite callous about his suffering. I said to myself he ought to die and the sooner he dies the better it will be, and having thought thus I acted accordingly, that is to say, I promptly forgot about him, abandoned him to his fate. I was only about twelve years old at the time and I remember being proud of my decision. I remember the funeral too - what a disgraceful affair it was. There they were, friends and relatives all congregated about the bier and all