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Am I sitting here amid boxes of chicken and snow-peas, beef and broccoli, gooey rice and the remnants of an eggroll dabbled in mustard and duck sauce, scribbling the thoughts of a madman? Or am I merely depraved? Are these the thoughts of a neurotic? A psychopath? Or am I just more honest than most? Smarter? Am I daring greatly? Or have I been cursed for violating a sacred trust older than Yoruba legend and Nippon lore? Am I the victim of the gods’ own jealous wrath? Eat of any tree in the garden, but you are damned if you eat of the fruit of the One Tree. Double-damned if you enjoy it. Triple-damned if you can’t get enough.

Damn.

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.

Later, when O’Neil imagines the accident—in the days and weeks that follow, and then for years to come—he imagines that it occurs in silence, and that his parents’ eyes are closed. Their eyes are closed like children asleep in a car at night, their faces and bodies in perfect, trusting repose, his father at the wheel, his mother beside him, and though it makes no sense to think it, he sees them holding hands—as O’Neil will one day hold his daughter’s hand when a nightmare has awakened her, to tell her that he is there beside her, that in sleep we have nothing to fear.

We are the nothing-to-lose ones,

the try-anything-once ones,

weed seeds inside our cells –

dandelion, nettle, lizard tail –

roots sunk in, for it is the tips

that count, reaching out to tap

new moisture. Roots, stems, leaves,

the stomata, those little mouths

opening, closing, sucking in air

in the evening when we boil

wild ginger and sleep in its vapor.

Like cures like, we hear in the morning

when we brush ourselves with

vegetable fiber in the shower,

beat ourselves with our fists.

(This is no crazier than anything else.)

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.

There was a space across which you and your shadow, pacing,

        broke,

and around you pockets of shadow, sucking, shutting.

        By now the talk had changed.

There was a liquid of wall and stove and space-behind-the-stove.

        And x where the mirror had been.

And x where the window had been.

       And x where my hand slid over the tabletop breaking a glass.

There were shadows in the shadows, and in there were cuts.