with the business of being “normal” and respectable public figures defending the town from the enemy. Irma’s house of illusions has come to serve some colorful patrons, including the town judge, who feigns to “punish” a naughty prostitute, a bishop who pretends to “absolve the sins” of a demure penitent, and a general who enjoys riding his favorite (human) horse. “When it’s over, their minds are clear,” Irma reflects after these men visit her establishment. “I can tell from their eyes. Suddenly they understand mathematics. They love their children and their country.” The lustful human brain, Genet understood in a way that contemporary scientists are just now starting to fully grasp by using controlled studies in laboratory settings, is simply not of the same world as that of its sober counterpart.
One point I’d like to make crystal clear at the outset of our journey is that understanding is not the same as condoning . Our sympathies can take us only so far, and entering other minds isn’t pleasant when it comes to certain categories of sex offenders. Furthermore, it’s one thing to wax theoretical about sexual deviance, but another altogether to be the victim of sex abuse in real life or to know that someone we love, especially a child, has been harmed. Yet while it’s a common refrain to liken the most violent sex offenders to animals, whether we like it or not, even the worst of them are resoundingly human. As unsettling as it can sometimes be to lean in for a closer look, their lives can offer us valuable lessons about what can go wrong in the development of a person’s sexual identity and decision making. “I consider nothing that is human alien to me,” said the Roman philosopher Terence. I feel the same way. And Terence’s credo is one I intend to adhere to closely when it comes to some of the characters we’ll be meeting along the way.
I’ll do my best, anyway. For while there’s no doubt that the most terrible rapists, child molesters, and other more banal classes of sex offenders were around in his day, Terence didn’t know of the hundreds of extravagant “paraphilias” (or sexual orientations toward people or things that most of us wouldn’t consider to be particularly erotic) that scientists would eventually discover when he confidently uttered those words more than two thousand years ago. Even he might have had trouble finding common ground with, say, “teratophiles,” those attracted to the congenitally deformed, or “autoplushophiles,” who enjoy masturbating to their own image as cartoonlike stuffed animals.
Understanding the etymology of the word “pervert,” oddly enough, can help us to frame many of the challenging issues to come. Perverts weren’t always the libidinous bogeymen we know and loathe today. Yes, sexual mores have shifted dramatically over the course of history and across societies, but the very word “pervert” once literally meant something else entirely than what it does now. For example, it wouldn’t have helped his case, but the peculiar discovery that some peasant during the reign of Charles II used conch shells for anal gratification or inhaled a stolen batch of ladies’ corsets while touching himself in the town square would have been merely coincidental to any accusations of his being perverted. Terms of the day such as “skellum” (scoundrel) or reference to his “mundungus” (smelly entrails) might have applied, but calling this man a “pervert” for his peccadilloes would have made little sense at the time.
Linguistically, the sexual connotation feels so natural. The very ring of it— purrrvert —is at once melodious and cloying, producing a noticeable snarl on the speaker’s face as the image of a lecherous child molester, a trench-coated flasher in a park, a drooling pornographer, or perhaps a serial rapist pops into his or her head. Yet as Shakespeare might remind us, a pervert by any other name would smell as