Middlesex

by Jeffrey Eugenides

  As does my story.

  Because now Chapter Eleven, my five-year-old brother, and Jimmy Papanikolas are each holding a red egg. Dyed the color of the blood of Christ, more eggs fill a bowl on the dining room table. Red eggs are lined along the mantel. They hang in string pouches over doorways.

  Zeus liberated all living things from an egg. Ex ovo omnia. The white flew up to become the sky, the yolk descended into earth. And on Greek Easter, we still play the egg-cracking game. Jimmy Papanikolas holds his egg out, passive, as Chapter Eleven rams his egg against it. Always only one egg cracks. “I win!” shouts Chapter Eleven. Now Milton selects an egg from the bowl. “This looks like a good one. Built like a Brinks truck.” He holds it out. Chapter Eleven prepares to ram it. But before anything happens, my mother taps my father on the back. She has a thermometer in her mouth.

  As dinner dishes are cleared from the table downstairs, my parents ascend hand in hand to their bedroom. As Desdemona cracks her egg against Lefty’s, my parents shuck off a strict minimum of clothing. As Sourmelina, back from New Mexico for the holidays, plays the egg game with Mrs. Watson, my father lets out a small groan, rolls sideways off my mother, and declares, “That should do it.”

  The bedroom grows still. Inside my mother, a billion sperm swim upstream, males in the lead. They carry not only instructions about eye color, height, nose shape, enzyme production, microphage resistance, but a story, too. Against a black background they swim, a long white silken thread spinning itself out. The thread began on a day two hundred and fifty years ago, when the biology gods, for their own amusement, monkeyed with a gene on a baby’s fifth chromosome. That baby passed the mutation on to her son, who passed it on to his two daughters, who passed it on to three of their children (my great-great-greats, etc.), until finally it ended up in the bodies of my grandparents. Hitching a ride, the gene descended a mountain and left a village behind. It got trapped in a burning city and escaped, speaking bad French. Crossing the ocean, it faked a romance, circled a ship’s deck, and made love in a lifeboat. It had its braids cut off. It took a train to Detroit and moved into a house on Hurlbut; it consulted dream books and opened an underground speakeasy; it got a job at Temple No. 1 . . . And then the gene moved on again, into new bodies . . . It joined the Boy Scouts and painted its toenails red; it played “Begin the Beguine” out the back window; it went off to war and stayed at home, watching newsreels; it took an entrance exam; posed like the movie magazines; received a death sentence and made a deal with St. Christopher; it dated a future priest and broke off an engagement; it was saved by a bosun’s chair . . . always moving ahead, rushing along, only a few more curves left in the track now, Annapolis and a submarine chaser . . . until the biology gods knew this was their time, this was what they’d been waiting for, and as a spoon swung and a yia yia worried, my destiny fell into place . . . On March 20, 1954, Chapter Eleven arrived and the biology gods shook their heads, nope, sorry . . . But there was still time, everything was in place, the roller coaster was in free fall and there was no stopping it now, my father was seeing visions of little girls and my mother was praying to a Christ Pantocrator she didn’t entirely believe in, until finally—right this minute!—on Greek Easter, 1959, it’s about to happen. The gene is about to meet its twin.

  As sperm meets egg, I feel a jolt. There’s a loud sound, a sonic boom as my world cracks. I feel myself shift, already losing bits of my prenatal omniscience, tumbling toward the blank slate of personhood. (With the shred of all-knowingness I have left, I see my grandfather, Lefty Stephanides, on the night of my birth nine months from now, turning a demitasse cup upside down on a saucer. I see his coffee grounds forming a sign as pain explodes in his temple and he topples to the floor.) Again the sperm rams my capsule; and I realize I can’t put it off any longer. The lease on my terrific little apartment is finally up and I’m being evicted. So I raise one fist (male-typically) and begin to beat on the walls of my eggshell until it cracks. Then, slippery as a yolk, I dive headfirst into the world.

  “I’m sorry, little baby girl,” my mother said in bed, touching her belly and already speaking to me. “I wanted it to be more romantic.”

  “You want romantic?” said my father. “Where’s my clarinet?”

  BOOK THREE

  HOME MOVIES

  My eyes, switched on at last, saw the following: a nurse reaching out to take me from the doctor; my mother’s triumphant face, as big as Mount Rushmore, as she watched me heading for my first bath. (I said it was impossible, but still I remember it.) Also other things, material and immaterial: the relentless glare of OR lights; white shoes squeaking over white floors; a housefly contaminating gauze; and all around me, up and down the halls of Women’s Hospital, individual dramas under way. I could sense the happiness of couples holding first babies and the fortitude of Catholics accepting their ninth. I could feel one young mother’s disappointment at the reappearance of her husband’s weak chin on the face of her newborn daughter, and a new father’s terror as he calculated the tuition for triplets. On the floors above Delivery, in flowerless rooms, women lay recovering from hysterectomies and mastectomies. Teenage girls with burst ovarian cysts nodded out on morphine. It was all around me from the beginning, the weight of female suffering, with its biblical justification and vanishing acts.

  The nurse who cleaned me up was named Rosalee. She was a pretty, long-faced woman from the Tennessee mountains. After suctioning the mucus from my nostrils, she gave me a shot of vitamin K to coagulate my blood. Inbreeding is common in Appalachia, as are genetic deformities, but Nurse Rosalee noticed nothing unusual about me. She was concerned about a purple splotch on my cheek, thinking it was a port-wine stain. It turned out to be placenta, and washed off. Nurse Rosalee carried me back to Dr. Philobosian for an anatomical exam. She placed me down on the table but kept one hand on me for security’s sake. She’d noticed the doctor’s hand tremor during the delivery.

  In 1960, Dr. Nishan Philobosian was seventy-four. He had a camel’s head, drooping on its neck, with all the activity in the cheeks. White hair surrounded his otherwise bald head in a nimbus and plugged his big ears like cotton. His surgeon’s eyeglasses had rectangular loupes attached.

  He began with my neck, searching for cretinous folds. He counted my fingers and toes. He inspected my palate; he noted my Moro reflex without surprise. He checked my backside for a sacral tail. Then, putting me on my back again, he took hold of each of my curved legs and pulled them apart.

  What did he see? The clean, saltwater mussel of the female genitalia. The area inflamed, swollen with hormones. That touch of the baboon all babies have. Dr. Philobosian would have had to pull the folds apart to see any better, but he didn’t. Because right at that instant Nurse Rosalee (for whom the moment was also destiny) accidentally touched his arm. Dr. Phil looked up. Presbyopic, Armenian eyes met middle-aged, Appalachian ones. The gaze lingered, then broke away. Five minutes old, and already the themes of my life—chance and sex—announced themselves. Nurse Rosalee blushed. “Beautiful,” Dr. Philobosian said, meaning me but looking at his assistant. “A beautiful, healthy girl.”

  On Seminole, the birth celebrations were tempered by the prospect of death.

  Desdemona had found Lefty on our kitchen floor, lying next to his overturned coffee cup. She knelt beside him and pressed an ear to his chest. When she heard no heartbeat, she cried out his name. Her wail echoed off the kitchen’s hard surfaces: the toaster, the oven, the refrigerator. Finally she collapsed on his chest. In the silence that followed, however, Desdemona felt a strange emotion rising inside her. It spread in the space between her panic and grief. It was like a gas inflating her. Soon her eyes snapped open as she recognized the emotion: it was happiness. Tears were running down her face, she was already berating God for taking her husband from her, but on the other side of these proper emotions was an altogether improper relief. The worst had happened. This was it: the worst thing. For the first time in her life my grandmother had nothing to worry ab
out.

  Emotions, in my experience, aren’t covered by single words. I don’t believe in “sadness,” “joy,” or “regret.” Maybe the best proof that the language is patriarchal is that it oversimplifies feeling. I’d like to have at my disposal complicated hybrid emotions, Germanic train-car constructions like, say, “the happiness that attends disaster.” Or: “the disappointment of sleeping with one’s fantasy.” I’d like to show how “intimations of mortality brought on by aging family members” connects with “the hatred of mirrors that begins in middle age.” I’d like to have a word for “the sadness inspired by failing restaurants” as well as for “the excitement of getting a room with a minibar.” I’ve never had the right words to describe my life, and now that I’ve entered my story, I need them more than ever. I can’t just sit back and watch from a distance anymore. From here on in, everything I’ll tell you is colored by the subjective experience of being part of events. Here’s where my story splits, divides, undergoes meiosis. Already the world feels heavier, now I’m a part of it. I’m talking about bandages and sopped cotton, the smell of mildew in movie theaters, and of all the lousy cats and their stinking litter boxes, of rain on city streets when the dust comes up and the old Italian men take their folding chairs inside. Up until now it hasn’t been my world. Not my America. But here we are, at last.

  The happiness that attends disaster didn’t possess Desdemona for long. A few seconds later she returned her head to her husband’s chest—and heard his heart beating! Lefty was rushed to the hospital. Two days later he regained consciousness. His mind was clear, his memory intact. But when he tried to ask whether the baby was a boy or a girl, he found he was unable to speak.

  According to Julie Kikuchi, beauty is always freakish. Yesterday, over strudel and coffee at Café Einstein, she tried to prove this to me. “Look at this model,” she said, holding up a fashion magazine. “Look at her ears. They belong on a Martian.” She started flipping pages. “Or look at the mouth on this one. You could put your whole head in it.”

  I was trying to get another cappuccino. The waiters in their Austrian uniforms ignored me, as they do everyone, and outside, the yellow lindens were dripping and weeping.

  “Or what about Jackie O.?” said Julie, still advocating. “Her eyes were so wide-set they were basically on the sides of her head. She looked like a hammerhead.”

  I’m working up with the foregoing to a physical description of myself. Baby pictures of the infant Calliope show a variety of features on the freakish side. My parents, looking fondly down into my crib, got stuck on every one. (I sometimes think that it was the arresting, slightly disturbing quality of my face that distracted everyone’s attention from the complications below.) Imagine my crib as a diorama in a museum. Press one button and my ears light up like two golden trumpets. Press another and my stark chin begins to glow. Another, and the high, ethereal cheekbones appear out of the darkness. So far the effect isn’t promising. On the evidence of ears, chin, and cheekbones I might be a baby Kafka. But the next button illuminates my mouth and things begin to improve. The mouth is small but well shaped, kissable, musical. Then, in the middle of the map, comes the nose. It is nothing like the noses you see in classical Greek sculpture. Here is a nose that came to Asia Minor, like silk itself, from the East. In this case, the Middle East. The nose of the diorama baby already forms, if you look closely, an arabesque. Ears, nose, mouth, chin—now eyes. Not only are they widely set (like Jackie O.’s), they’re big. Too big for a baby’s face. Eyes like my grandmother’s. Eyes as big and sad as the eyes in a Keane painting. Eyes rimmed with long, dark eyelashes my mother couldn’t believe had formed inside her. How had her body worked in such detail? The complexion around these eyes: a pale olive. The hair: jet black. Now press all the buttons at once. Can you see me? All of me? Probably not. No one ever really has.

  As a baby, even as a little girl, I possessed an awkward, extravagant beauty. No single feature was right in itself and yet, when they were taken all together, something captivating emerged. An inadvertent harmony. A changeableness, too, as if beneath my visible face there was another, having second thoughts.

  Desdemona wasn’t interested in my looks. She was concerned with the state of my soul. “The baby she is two months old,” she said to my father in March. “Why you still no baptize her?” “I don’t want her baptized,” answered Milton. “It’s a bunch of hocus-pocus.” “Hokey pokey is it?” Desdemona now threatened him with an index finger. “You think Holy Tradition that the Church keep for two thousand years is hokey pokey?” And then she called on the Panaghia, using every one of her names. “All-Holy, immaculate, most blessed and glorified Lady, Mother of God and Ever-Virgin, do you hear what my son Milton is saying?” When my father still refused, Desdemona unleashed her secret weapon. She started fanning herself.

  To anyone who never personally experienced it, it’s difficult to describe the ominous, storm-gathering quality of my grandmother’s fanning. Refusing to argue anymore with my father, she walked on swollen ankles into the sun room. She sat down in a cane chair by the window. The winter light, coming from the side, reddened the far, translucent wing of her nose. She picked up her cardboard fan. The front of the fan was emblazoned with the words “Turkish Atrocities.” Below, in smaller print, were the specifics: the 1955 pogrom in Istanbul in which 15 Greeks were killed, 200 Greek women raped, 4,348 stores looted, 59 Orthodox churches destroyed, and even the graves of the Patriarchs desecrated. Desdemona had six atrocity fans. They were a collector’s set. Each year she sent a contribution to the Patriarchate in Constantinople, and a few weeks later a new fan arrived, making claims of genocide and, in one case, bearing a photograph of Patriarch Athenagoras in the ruins of a looted cathedral. Not appearing on Desdemona’s particular fan that day, but denounced nonetheless, was the most recent crime, committed not by the Turks but by her own Greek son, who refused to give his daughter a proper Orthodox baptism. Desdemona’s fanning wasn’t a matter of moving the wrist back and forth; the agitation came from deep within her. It originated from the spot between her stomach and liver where she once told me the Holy Spirit resided. It issued from a place deeper than her own buried crime. Milton tried to take shelter behind his newspaper, but the fan-disturbed air rustled the newsprint. The force of Desdemona’s fanning could be felt all over the house; it swirled dustballs on the stairs; it stirred the window shades; and, of course, since it was winter, it made everyone shiver. After a while the entire house seemed to be hyperventilating. The fanning even pursued Milton into his Oldsmobile, which began to make a soft hissing from the radiator.

  In addition to the fanning, my grandmother appealed to family feeling. Father Mike, her son-in-law and my very own uncle, was by this time back from his years in Greece and serving—in an assistant capacity—at Assumption Greek Orthodox Church.

  “Please, Miltie,” Desdemona said. “Think of Father Mike. They never give him top job at the church. You think if his own niece she no gets baptized it will look good? Think of your sister, Miltie. Poor Zoë! They no have much money.”

  Finally, in a sign that he was weakening, my father asked my mother, “What do they charge for a baptism these days?”

  “They’re free.”

  Milton’s eyebrows lifted. But after a moment’s consideration he nodded, confirmed in his suspicions. “Figures. They let you in for free. Then you gotta pay for the rest of your life.”

  By 1960, the Greek Orthodox congregation of Detroit’s East Side had yet another new building to worship in. Assumption had moved from Vernor Highway to a new site on Charlevoix. The erection of the Charlevoix church had been an event of great excitement. From the humble beginnings of the storefront on Hart Street, to the respectable but by no means splashy domicile off Beniteau, Assumption was finally going to get a grand church building. Many construction firms bid for the job, but in the end it was decided to give it to “someone from the community,” and that someone was Bart Skiotis.

  The motives behin
d building the new church were twofold: to resurrect the ancient splendor of Byzantium and to show the world the financial wherewithal of the prospering Greek American community. No expense was spared. An icon painter from Crete was imported to render the iconography. He stayed for over a year, sleeping in the unfinished structure on a thin mat. A traditionalist, he refrained from meat, alcohol, and sweets, in order to purify his soul and receive divine inspiration. Even his paintbrush was by the book, made from the tip of a squirrel’s tail. Slowly, over two years, our East Side Hagia Sophia went up, not far from the Ford Freeway. There was only one problem. Unlike the icon painter, Bart Skiotis had not worked with a pure heart. It turned out that he had used inferior materials, siphoning the remaining cash into his personal bank account. He laid the foundation incorrectly, so that it wasn’t long before cracks began to branch over the walls, scarring the iconography. The ceiling leaked, too.

  Within the substandard construction of the Charlevoix church, literally upon a shaky foundation, I was baptized into the Orthodox faith; a faith that had existed long before Protestantism had anything to protest and before Catholicism called itself catholic; a faith that stretched back to the beginnings of Christianity, when it was Greek and not Latin, and which, without an Aquinas to reify it, had remained shrouded in the smoke of tradition and mystery whence it began. My godfather, Jimmy Papanikolas, took me from my father’s arms. He presented me to Father Mike. Smiling, overjoyed to be center stage for once, Father Mike cut a lock of my hair and tossed it into the baptismal pool. (It was this part of the ritual, I later suspected, that was responsible for the fuzzy quality of our font’s surfaces. Years and years of baby hair, stimulated by the life-giving water, had taken root and grown.) But now Father Mike was ready for the dunking. “The servant of God, Calliope Helen is baptized in the Name of the Father, Amen . . . ” and he pushed me under for the first time. In the Orthodox Church, we don’t go in for partial immersion; no sprinkling, no forehead dabbing for us. In order to be reborn, you have to be buried first, so under the water I went. My family looked on, my mother seized with anxiety (what if I inhaled?), my brother dropping a penny into the water when no one was looking, my grandmother stilling her fan for the first time in weeks. Father Mike pulled me up into the air again—“and of the Son, Amen”—and dunked me under once more. This time I opened my eyes. Chapter Eleven’s penny, in freefall, glinted through the murk. Down it sank to the bottom where, I now noticed, lots of things were collected: other coins, for instance, hairpins, somebody’s old Band-Aid. In the green, scummy, holy water, I felt at peace. Everything was silent. The sides of my neck tingled in the place where humans once had gills. I was dimly aware that this beginning was somehow indicative of the rest of my life. My family were around me; I was in the hands of God. But I was in my own, separate element, too, submerged in rare sensations, pushing evolution’s envelope. This knowledge whizzed through my mind, and then Father Mike pulled me up again—“and of the Holy Spirit, Amen . . .” One more dunking to go. Down I went and back up again, into light and air. The three submersions had taken a while. In addition to being murky, the water was warm. By the third time up, therefore, I had indeed been reborn: as a fountain. From between my cherubic legs a stream of crystalline liquid shot into the air. Lit from the dome above, its yellow scintillance arrested everyone’s attention. The stream rose in an arc. Propelled by a full bladder, it cleared the lip of the font. And before my nouno had time to react, it struck Father Mike right in the middle of the face.