Many reviewers have cited the difficulty of the prose in “Austeritz,” but I find this difficult to comprehend. Have they never read Proust? Joyce? Faulkner? Once one has survived these trials by fire, Sebald’s prose is comparatively accessible. Still others have claimed that this is a “Holocaust novel,” and I find this equally perplexing. Certainly, while Austerlitz’s childhood experience of being sent to England via Kindertransport away from his parents forms a locus for what little narrative drive there is, the themes of memory, contemporary European identity, and its peculiarly unique aesthetic vision are much more important as Austerlitz recounts his story.

It may be the case that the perennial complaint of difficulty rests in the fact that its themes are so deeply intertwined with its pensive inwardness, its brooding style. The short, pithy declarative quality of Hemingway or J. M. Coetzee could not effectively evoke the complex anamnestic matrix that Sebald is so concerned with constructing. It is no coincidence that Austerlitz is never seen without his trusty rucksack. It points directly to Austerlitz’s emotional, intellectual, and geographical exile, that he is at home both everywhere and nowhere.

These imbricated variations on exile, more than anything else, inform Austerlitz. His near-autistic attention to the details of architecture are, at their heart, the inept attempts of a man who has been cut off from history to radically place himself within it, to entangle himself in some sort of web of meaning in and through which we find ourselves so often complacent. This novel is so resonant because Austerlitz’s experience is not the singular, independent story that it seems to be. He is an Everyman who goads us into a probing search of our own lost histories, the “architecture” of lived everydayness of life that goes unnoticed. At the same time, Sebald knows that our experience with history is a dynamic one in that it shapes us as much as we shape it. In the end, Austerlitz’s search for personal belonging and (to use Heidegger’s word) “Sorge,” incites us all to set out in our own revelatory search.