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The statue’s resting place looked pretty good. All she really had to do was get him deep enough so the dogs didn’t dig him up before the sale. After her exertions over his tomb, the hollow Saint Joseph seemed to weigh nothing in her hand. He seemed to float in space before her eyes. She set him down on his back in the hole, but found that she couldn’t shovel the dirt on top of him, not right on his face like that. She turned him face-down, but that seemed worse. When she picked him up again, half-frozen dirt had sifted into his open base. You could see it through the translucent, cream-colored skin: Saint Joseph turning brown as he filled up with soil.

“Do you masturbate?” he pried.

“Only alone, by myself.” I felt him bristle at my insolence.

“Do you work with appropriate fantasies?”

“Work?”

“You know, do you masturbate to appropriate fantasies before indulging in your inappropriate ones?” He’d given me very specific instructions about this. He scolded my silence by scooting his chair forward till I could smell the odor of his leg.

“Sometimes. Sometimes I forget.”

THE SEX OFFENDER © 1994 by Matthew Stadler; reprinted with the permission of the publisher, Grove Atlantic, Inc.

One night during this time my mother started asking me questions, out of the blue, about William Faulkner. She was taking a night-school course and wanted to write about the Nobel laureate from her hometown, New Albany. Why Faulkner, I asked, of all the writers in the world to care about? Why not Richard Wright, James Baldwin or Zora Neale Hurston? “We’re kin to some Faulkners,” she said. I laughed out loud and informed her that this Faulkner was white. My mother smiled and said, “So?”

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.

“He says, why should some people live like kings and the rest like rats? And why should the wealthy, enamored with Europe and the West, dictate how the whole country should dress, talk, live? What if we like our chadors and our Koran? What if we want our own mullahs to rule us, not that saint – what’s his name?” She taps her fingers on the dashboard, trying to remember the name. “ Morteza told me he is worshipped in Europe… I know! Saint Laurent, or something like that…”

“Yves Saint Laurent?” Farnaz laughs. “He’s not a saint, Habibeh. He’s a designer. That’s just his name.”