In our new series Quarantine Reads, writers present the books they’re finally making time for and consider what it’s like to read them in this strange moment. 

I started reading Samuel Delany’s Dhalgren, a prismatic, nightmarish work of speculative fiction, in New York City a couple weeks ago, when the coronavirus had just begun to spread into the West. Italy had fallen and the threat in the United States was imminent, but the real panic and anxiety still hadn’t sunk in. Stubbornly, and against better judgment, I decided to go through with my plans to take a three-week trip to Japan. I continued reading Dhalgren on my way to Tokyo on March 14. As I was reading on the nearly empty plane, I kept looking down at my hands, getting up, washing them, until they were dry and cracked and my knuckles started bleeding, and by the time I disembarked it looked like I’d been in a fistfight. Dhalgren has been my only real traveling companion this week: gently purring in my hands with the landscape tilting outside the window of the Shinkansen; in the coffee shops of Ginza and Shinjuku, wiped with sanitizer each time, carefully, front and back; and in my lap on a park bench overlooking a river, across which stands the Hiroshima Peace Memorial, the battered dome of a ruined building.

The German-language writer Elias Canetti—most famous for his book Crowds and Power—deeply admired Dr. Michihiko Hachiya’s Hiroshima Diary, a powerful and lucid account of the days and weeks following the Hiroshima atomic bombing. In a short essay from 1971, Canetti wrote of Dr. Hachiya’s profoundly vivid hellscape, of the uncertainty each new day brought to the doctor’s treatment of victims (while trying to understand what was happening to his own body), and of the doctor’s narration of the ever-shifting new realities of something completely unknown. As Canetti writes, “In the hardship of his own condition, among dead or injured people, the author tries to piece the facts together; with increasing knowledge, his conjectures change, they turn into theories requiring experiment.”

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In our new series Quarantine Reads, writers present the books they’re finally making time for and consider what it’s like to read them in these strange times. 

Many conversations I’m having at the moment—you, too, probably—include a preamble that tries to acknowledge the current situation: “It feels, I don’t know, unreal? Like a dream, or a nightmare. I can’t quite grasp the enormity of it. I keep expecting to wake up and find that normality has resumed.” Meanwhile my actual sleep tends to feature classic anxiety dreams—of being lost, delayed, imperiled, accidentally in the wrong place or at the wrong time, dropped into a context both familiar and alien—that cause an abrupt awakening in the small hours. Displacing the bewilderment of the dream with waking reality is, obviously, not much of a relief. Especially if attempted via my usual method of scrolling Twitter.

Instead, I’ve been rereading a novel that captures the peculiar landscape of dreams with an accuracy few other authors have come close to: Kazuo Ishiguro’s The Unconsoled. When I first read it, soon after it came out in 1995, I was at first intimidated (not least by its 500+ pages), then progressively awed but also perplexed by Ishiguro’s flagrant jettisoning of fiction’s rules. Isn’t it cheating, for instance, to let your first person narrator access the inner life of whomever he meets? Now, though, with a further quarter-century of anxiety dreams behind me, and with life as we know it splintering and dislocating before our eyes, I found myself submitting utterly to the novel’s uncanny, déjà vu–steeped spell.

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In our new series Quarantine Reads, writers present the books they’re finally making time for and consider what it’s like to read them in these strange times. 

An extended self-quarantine resembles, in many aspects, any religious-minded circumscribing of the daily round—a meditation retreat, a monastic cloister, a ritual purification. There is the same restraining force, liminal and protean, keeping one within the enclosure—not quite mandatory, not quite voluntary, but a volatile mixture of superego, conformity, altruism, and the anxiety of social sanction. There is the withdrawal from social life, the distillation of most personal interaction to the telegrammatic and unavoidable. There is the ascendance of repetition—the same cycle of meals, the same rooms, the same window, the same orbit of light from that window. And within that tightened repetition, unintentionally noticing, finding yourself incapable of ignoring, certain physical tics and emotional reflexes, patterns that were previously subliminal. Brushing a chip in the wall paint as you round a corner, lifting yourself just barely but entirely off your chair as you pull into the kitchen table, discovering the tonic thrum of the refrigerator under the clicking of the kitchen clock, the uniquely personal sound and resonance of your spoon scraping, inadvertently but consistently, on the chipped bottom of your bowl. Both retreat and quarantined life become microcosm magnified to macrocosm, like the map drawn to the same scale as its territory in Borges’s “On Exactitude in Science.” The most minor elements of the daily routine flower to monstrous proportion—I have known, in the midst of a retreat, the consumptive, totalizing desire for just one extra bread roll; the tattooed memorization of the flowering, spidery cracks on a poorly plastered ceiling; the gnawing curiosity about what lay beyond the finite universe to which I had confined myself. And above all, there is the imperative to focus obsessively and intentionally on reflexive actions that were, in the previous life, unnoticed, the white noise of bodily existence—in the case of a meditation retreat, it is one’s breath; in the case of the coronavirus, touching one’s face moves from compulsive background to neurotic foreground. Every touch is monitored, assessed, brooded over.

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