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Alone in a London museum, I saw a watercolor of twin

      flames, one black, one a gauzy red,

only to learn the title is Boats at Sea. It's like how

      sometimes I forget you're gone.

But it's not like that, is it? Not at all. When in this world

      similes carry us nowhere.

And now I see again the boy pelting through those galleries

a boy not you, a flash of red, red, chasing, or being chased—

Or did I invent him? Mischief companion. Brother.

      Listen to me

plead for your life though even in the dream I know you're

      already dead.

How do I insure my desire for grief is never satisfied? Was

      Priam's ever?

I tell my friend, I want the page itself to burn.

Our father comes in wearing his gorilla mask and hands, swinging his arms and beating his chest. My sister puts her hands over her plate. Our father pushes her hands away, grabs at her food and pokes sauerkraut through the mouth hole in his mask. He moves around the table, swiping food from the paper plates and guzzling from the cups. Near my mother he bangs his head on the knickknack shelf and one of the snow globes falls and breaks on the floor. It’s the one with the satellite inside.

When our father comes near me, I slide down under the table, but he pulls me back up by his hairy rubber hands. I don’t say anything. He likes being the gorilla. After dinner, when he takes off the mask and hands, his face will be flushed and there will be tears in his eyes.

Please, excuse my shadow. I can’t 

stop leaving. I don’t know how

to name what I don’t know

well enough to render

in a single sitting. Every poem

about us seems an impossible labor,

like forgetting the face

of the sea, or trying to find

a more perfect name for water.

The experience of reading Sex and Race is one of embrace and recoil as Rogers indiscriminately loads us down with the provable and the forever dodgy, the serious and the frivolous. Sometimes his footnotes, not always adequate or acceptable, tell when he was at work on a given aspect of his subject, in the way that an itemized credit card bill is a diary, a record of movement. The references go in clusters: in the 1920s, he was reading about Syria, Palestine, Arabia, and Persia; in the 1930s, he was reading the memoirs of English travelers in Africa. Sometimes, he clearly couldn’t go back to a particular library or text to check his facts again. And sometimes Sex and Race reads as though it had threatened to consume him, because the first-person voice breaks through in the book at times of what could be called narrative stress.

People in the street referred to her as al-tarsha, the deaf woman, and, among the Arabs in the marketplace, everyone and everything in her household was known in elation to the tarsha: the deaf woman’s father, the deaf woman’s home, her maid, her bicycle, her car, her husband. The motorcycle with which she had won an exhibition race on the Corniche in the early forties and which was later sold to a neighbor continued to be known as the tarsha’s mutusikl. When I was old enough to walk alone on the streets of Ibrahimieh, I discovered that I too was known as the tarsha’s son.

There are the trash eaters: there are the diamond eaters. The diamond eaters are biblical; the trash eaters only so much in that they are lepers. I am on the side of the trash eaters, though I have eaten so many diamonds they are now poking through my skin. Everyone tries to figure out how to overcome the embarrassment of existing.