This unique autobiography begins with McCarthy’s recollections of an indulgent, idyllic childhood tragically altered by the death of her parents in the influenza epidemic of 1918. Tempering the need to fictionalize for the sake of a good story with the need for honesty, she creates interchapters that tell the reader what she has inferred or invented. Photographs.
|Publisher:||Houghton Mifflin Harcourt|
|Edition description:||First Edition|
|Product dimensions:||5.25(w) x 8.00(h) x 0.60(d)|
About the Author
MARY MCCARTHY (1912–1989) was a short-story writer, bestselling novelist, essayist, and critic. She was the author of The Stones of Florence and Birds of America, among other books.
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Memories of a Catholic Girlhood
By Mary McCarthy
OPEN ROAD INTEGRATED MEDIACopyright © 1981 Mary McCarthy
All rights reserved.
Yonder Peasant, Who Is He?
Whenever we children came to stay at my grandmother's house, we were put to sleep in the sewing room, a bleak, shabby, utilitarian rectangle, more office than bedroom, more attic than office, that played to the hierarchy of chambers the role of a poor relation. It was a room seldom entered by the other members of the family, seldom swept by the maid, a room without pride; the old sewing machine, some cast-off chairs, a shadeless lamp, rolls of wrapping paper, piles of cardboard boxes that might someday come in handy, papers of pins, and remnants of material united with the iron folding cots put out for our use and the bare floor boards to give an impression of intense and ruthless temporality. Thin white spreads, of the kind used in hospitals and charity institutions, and naked blinds at the windows reminded us of our orphaned condition and of the ephemeral character of our visit; there was nothing here to encourage us to consider this our home.
Poor Roy's children, as commiseration damply styled us, could not afford illusions, in the family opinion. Our father had put us beyond the pale by dying suddenly of influenza and taking our young mother with him, a defection that was remarked on with horror and grief commingled, as though our mother had been a pretty secretary with whom he had wantonly absconded into the irresponsible paradise of the hereafter. Our reputation was clouded by this misfortune. There was a prevailing sense, not only in the family but among storekeepers, servants, streetcar conductors, and other satellites of our circle, that my grandfather, a rich man, had behaved with extraordinary munificence in allotting a sum of money for our support and installing us with some disagreeable middle-aged relations in a dingy house two blocks distant from his own. What alternative he had was not mentioned; presumably he could have sent us to an orphan asylum and no one would have thought the worse of him. At any rate, it was felt, even by those who sympathized with us, that we led a privileged existence, privileged because we had no rights, and the very fact that at the yearly Halloween or Christmas party given at the home of an uncle we appeared so dismal, ill clad, and unhealthy, in contrast to our rosy, exquisite cousins, confirmed the judgment that had been made on us—clearly, it was a generous impulse that kept us in the family at all. Thus, the meaner our circumstances, the greater seemed our grandfather's condescension, a view in which we ourselves shared, looking softly and shyly on this old man—with his rheumatism, his pink face and white hair, set off by the rosebuds in his Pierce-Arrow and in his buttonhole—as the font of goodness and philanthropy, and the nickel he occasionally gave us to drop into the collection plate on Sunday (two cents was our ordinary contribution) filled us not with envy but with simple admiration for his potency; this indeed was princely, this was the way to give. It did not occur to us to judge him for the disparity of our styles of living. Whatever bitterness we felt was kept for our actual guardians, who, we believed, must be embezzling the money set aside for us, since the standard of comfort achieved in our grandparents' house—the electric heaters, the gas logs, the lap robes, the shawls wrapped tenderly about the old knees, the white meat of chicken and red meat of beef, the silver, the white tablecloths, the maids, and the solicitous chauffeur—persuaded us that prunes and rice pudding, peeling paint and patched clothes were hors concours with these persons and therefore could not have been willed by them. Wealth, in our minds, was equivalent to bounty, and poverty but a sign of penuriousness of spirit.
Yet even if we had been convinced of the honesty of our guardians, we would still have clung to that beneficent image of our grandfather that the family myth proposed to us. We were too poor, spiritually speaking, to question his generosity, to ask why he allowed us to live in oppressed chill and deprivation at a long arm's length from himself and hooded his genial blue eye with a bluff, millionairish grey eyebrow whenever the evidence of our suffering presented itself at his knee. The official answer we knew: our benefactors were too old to put up with four wild young children; our grandfather was preoccupied with business matters and with his rheumatism, to which he devoted himself as though to a pious duty, taking it with him on pilgrimages to Ste. Anne de Beaupré and Miami, offering it with impartial reverence to the miracle of the Northern Mother and the Southern sun. This rheumatism hallowed my grandfather with the mark of a special vocation; he lived with it in the manner of an artist or a grizzled Galahad; it set him apart from all of us and even from my grandmother, who, lacking such an affliction, led a relatively unjustified existence and showed, in relation to us children, a sharper and more bellicose spirit. She felt, in spite of everything, that she was open to criticism, and, transposing this feeling with a practiced old hand, kept peering into our characters for symptoms of ingratitude.
We, as a matter of fact, were grateful to the point of servility. We made no demands, we had no hopes. We were content if we were permitted to enjoy the refracted rays of that solar prosperity and come sometimes in the summer afternoons to sit on the shady porch or idle through a winter morning on the wicker furniture of the sun parlor, to stare at the player piano in the music room and smell the odor of whisky in the mahogany cabinet in the library, or to climb about the dark living room examining the glassed-in paintings in their huge gilt frames, the fruits of European travel: dusky Italian devotional groupings, heavy and lustrous as grapes, Neapolitan women carrying baskets to market, views of Venetian canals, and Tuscan harvest scenes—secular themes that, to the Irish-American mind, had become tinged with Catholic feeling by a regional infusion from the Pope. We asked no more from this house than the pride of being connected with it, and this was fortunate for us, since my grandmother, a great adherent of the give-them-an-inch-and-they'll-take-a-yard theory of hospitality, never, so far as I can remember, offered any caller the slightest refreshment, regarding her own conversation as sufficiently wholesome and sustaining. An ugly, severe old woman with a monstrous balcony of a bosom, she officiated over certain set topics in a colorless singsong, like a priest intoning a Mass, topics to which repetition had lent a senseless solemnity: her audience with the Holy Father; how my own father had broken with family tradition and voted the Democratic ticket; a visit to Lourdes; the Sacred Stairs in Rome, bloodstained since the first Good Friday, which she had climbed on her knees; my crooked little fingers and how they meant I was a liar; a miracle-working bone; the importance of regular bowel movements; the wickedness of Protestants; the conversion of my mother to Catholicism; and the assertion that my other grandmother must certainly dye her hair. The most trivial reminiscences (my aunt's having hysterics in a haystack) received from her delivery and from the piety of the context a strongly monitory flavor; they inspired fear and guilt, and one searched uncomfortably for the moral in them, as in a dark and riddling fable.
Luckily, I am writing a memoir and not a work of fiction, and therefore I do not have to account for my grandmother's unpleasing character and look for the Oedipal fixation or the traumatic experience which would give her that clinical authenticity that is nowadays so desirable in portraiture. I do not know how my grandmother got the way she was; I assume, from family photographs and from the inflexibility of her habits, that she was always the same, and it seems as idle to inquire into her childhood as to ask what was ailing Iago or look for the error in toilet-training that was responsible for Lady Macbeth. My grandmother's sexual history, bristling with infant mortality in the usual style of her period, was robust and decisive: three tall, handsome sons grew up, and one attentive daughter. Her husband treated her kindly. She had money, many grandchildren, and religion to sustain her. White hair, glasses, soft skin, wrinkles, needlework—all the paraphernalia of motherliness were hers; yet it was a cold, grudging, disputatious old woman who sat all day in her sunroom making tapestries from a pattern, scanning religious periodicals, and setting her iron jaw against any infraction of her ways.
Combativeness was, I suppose, the dominant trait in my grandmother's nature. An aggressive churchgoer, she was quite without Christian feeling; the mercy of the Lord Jesus had never entered her heart. Her piety was an act of war against the Protestant ascendancy. The religious magazines on her table furnished her not with food for meditation but with fresh pretexts for anger; articles attacking birth control, divorce, mixed marriages, Darwin, and secular education were her favorite reading. The teachings of the Church did not interest her, except as they were a rebuke to others; "Honor thy father and thy mother," a commandment she was no longer called upon to practice, was the one most frequently on her lips. The extermination of Protestantism, rather than spiritual perfection, was the boon she prayed for. Her mind was preoccupied with conversion; the capture of a soul for God much diverted her fancy—it made one less Protestant in the world. Foreign missions, with their overtones of good will and social service, appealed to her less strongly; it was not a harvest of souls that my grandmother had in mind.
This pugnacity of my grandmother's did not confine itself to sectarian enthusiasm. There was the defense of her furniture and her house against the imagined encroachments of visitors. With her, this was not the gentle and tremulous protectiveness endemic in old ladies, who fear for the safety of their possessions with a truly touching anxiety, inferring the fragility of all things from the brittleness of their old bones and hearing the crash of mortality in the perilous tinkling of a tea cup. My grandmother's sentiment was more autocratic: she hated having her chairs sat in or her lawns stepped on or the water turned on in her basins, for no reason at all except pure officiousness; she even grudged the mailman his daily promenade up her sidewalk. Her home was a center of power, and she would not allow it to be derogated by easy or democratic usage. Under her jealous eye, its social properties had atrophied, and it functioned in the family structure simply as a political headquarters. Family conferences were held there, consultations with the doctor and the clergy; refractory children were brought there for a lecture or an interval of thought-taking; wills were read and loans negotiated and emissaries from the Protestant faction on state occasions received. The family had no friends, and entertaining was held to be a foolish and unnecessary courtesy as between blood relations. Holiday dinners fell, as a duty, on the lesser members of the organization: the daughters and daughters-in-law (converts from the false religion) offered up Baked Alaska on a platter, like the head of John the Baptist, while the old people sat enthroned at the table, and only their digestive processes acknowledged, with rumbling, enigmatic salvos, the festal day.
Yet on one terrible occasion my grandmother had kept open house. She had accommodated us all during those fatal weeks of the influenza epidemic, when no hospital beds were to be had and people went about with masks or stayed shut up in their houses, and the awful fear of contagion paralyzed all services and made each man an enemy to his neighbor. One by one, we had been carried off the train which had brought us from distant Puget Sound to make a new home in Minneapolis. Waving good-by in the Seattle depot, we had not known that we had carried the flu with us into our drawing rooms, along with the presents and the flowers, but, one after another, we had been struck down as the train proceeded eastward. We children did not understand whether the chattering of our teeth and Mama's lying torpid in the berth were not somehow a part of the trip (until then, serious illness, in our minds, had been associated with innovations—it had always brought home a new baby), and we began to be sure that it was all an adventure when we saw our father draw a revolver on the conductor who was trying to put us off the train at a small wooden station in the middle of the North Dakota prairie. On the platform at Minneapolis, there were stretchers, a wheel chair, redcaps, distraught officials, and, beyond them, in the crowd, my grandfather's rosy face, cigar, and cane, my grandmother's feathered hat, imparting an air of festivity to this strange and confused picture, making us children certain that our illness was the beginning of a delightful holiday.
We awoke to reality in the sewing room several weeks later, to an atmosphere of castor oil, rectal thermometers, cross nurses, and efficiency, and though we were shut out from the knowledge of what had happened so close to us, just out of our hearing—a scandal of the gravest character, a coming and going of priests and undertakers and coffins (Mama and Daddy, they assured us, had gone to get well in the hospital)—we became aware, even as we woke from our fevers, that everything, including ourselves, was different. We had shrunk, as it were, and faded, like the flannel pajamas we wore, which during these few weeks had grown, doubtless from the disinfectant they were washed in, wretchedly thin and shabby. The behavior of the people around us, abrupt, careless, and preoccupied, apprised us without any ceremony of our diminished importance. Our value had paled, and a new image of ourselves—the image, if we had guessed it, of the orphan—was already forming in our minds. We had not known we were spoiled, but now this word, entering our vocabulary for the first time, served to define the change for us and to herald the new order. Before we got sick, we were spoiled; that was what was the matter now, and everything we could not understand, everything unfamiliar and displeasing, took on a certain plausibility when related to this fresh concept. We had not known what it was to have trays dumped summarily on our beds and no sugar and cream for our cereal, to take medicine in a gulp because someone could not be bothered to wait for us, to have our arms jerked into our sleeves and a comb ripped through our hair, to be bathed impatiently, to be told to sit up or lie down quick and no nonsense about it, to find our questions unanswered and our requests unheeded, to lie for hours alone and wait for the doctor's visit, but this, so it seemed, was an oversight in our training, and my grandmother and her household applied themselves with a will to remedying the deficiency.
Their motives were, no doubt, good; it was time indeed that we learned that the world was no longer our oyster. The happy life we had had—the May baskets and the valentines, the picnics in the yard, and the elaborate snowman—was a poor preparation, in truth, for the future that now opened up to us. Our new instructors could hardly be blamed for a certain impatience with our parents, who had been so lacking in foresight. It was to everyone's interest, decidedly, that we should forget the past—the quicker, the better—and a steady disparagement of our habits ("Tea and chocolate, can you imagine, and all those frosted cakes—no wonder poor Tess was always after the doctor") and praise that was rigorously comparative ("You have absolutely no idea of the improvement in those children") flattered the feelings of the speakers and prepared us to accept a loss that was, in any case, irreparable. Like all children, we wished to conform, and the notion that our former ways had been somehow ridiculous and unsuitable made the memory of them falter a little, like a child's recitation to strangers. We no longer demanded our due, and the wish to see our parents insensibly weakened. Soon we ceased to speak of it, and thus, without tears or tantrums, we came to know they were dead.
Excerpted from Memories of a Catholic Girlhood by Mary McCarthy. Copyright © 1981 Mary McCarthy. Excerpted by permission of OPEN ROAD INTEGRATED MEDIA.
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Table of Contents
|To the Reader||3|
|Yonder Peasant, Who Is He?||29|
|A Jin Butterfly||54|
|C'est le Premier Pas Qui Coute||102|
|The Figures in the Clock||141|
|Ask Me No Questions||195|
Most Helpful Customer Reviews
Haven't read this for a while, so I'm not going to summarize, just give an impression. The author lost her parents in the 1918 flu epidemic. What happens after their deaths is the essence of these stories, each of which comes with an introduction by the author telling us what is made up, what is possibly remembered incorrectly, and what almost certainly must be true. With that out of the way, the reader can sit back and enjoy. I recall these stories as being both funny and heartbreaking, and some of best writing of the period.
Her perceptions are dead-on. Her writing is fabulous. This is as good as The Group, her famous novel. Buy it, read it, put it away, and read it again three years later. What a writer! And what an arduous and difficult life.