Fears and Fascinations: Representing Catholicism in the American South

Notes

Notes Introduction . William Faulkner, Absalom, Absalom! (New York: Modern Library, ), . Cited hereafter as AA. . See Ellis Hanson, Decadence and Catholicism (Cambridge, MA: Harvard University Press, ), –, and Eve Kosofsky Sedgwick, Epistemology of the Closet (Berkeley: University of California Press, ), . On Bon’s homoerotic and Catholic resonances, see Erin E. Campbell, ‘‘‘The nigger that’s going to sleep with your sister’: Charles Bon as Cultural Shibboleth in Absalom, Absalom!,’’ in Songs of the Reconstructing South: Building Literary Louisiana, –, ed. Suzanne Disheroon -Green and Lisa Abney (Westport, CT: Greenwood Press, ), –. . Jenny Franchot, Roads to Rome: The Antebellum Protestant Encounter with Catholicism (Berkeley: University of California Press, ), xvii, xx. . Franchot reports that there were an estimated , conversions to Catholicism in the nineteenth-century United States, of which about , took place between  and  (Roads to Rome, ). . For two traditional definitions of southern literature, see Cleanth Brooks, ‘‘Southern Literature: The Wellsprings of its Vitality’’ (), in A Shaping Joy: Studies in the Writer’s Craft (New York: Harcourt, ), –; and Louis D. Rubin, Jr., ‘‘From Combray to Ithaca; or, What’s ‘Southern’ about Southern Literature,’’ in The Mockingbird in the Gum Tree: A Literary Gallimaufry (Baton Rouge: Louisiana State University Press, ), –. Important recent works of historicist southern literary criticism include Houston A. Baker Jr.’s Turning South Again: Re-thinking Modernism / Re-reading Booker T. (Durham: Duke University Press, ); Michael Kreyling’s Inventing Southern Literature (Jackson: University Press of Mississippi, ); Patricia Yaeger’s Dirt and Desire: Reconstructing Southern Women’s Writing, – (Chicago: University of Chicago Press, ); and South to a New Place: Region, Literature, Culture, ed. Suzanne W. Jones and Sharon Monteith (Baton Rouge: Louisiana State University Press, ). . Flannery O’Connor, ‘‘Some Aspects of the Grotesque in Southern Fiction’’ (), in Mystery and Manners: Occasional Prose, ed. Sally Fitzgerald (New York: Farrar, Straus and Giroux, ), ; John Crowe Ransom, ‘‘Introduction: A Statement of Principles,’’ in I’ll Take My Stand: The South and the Agrarian Tradition by Twelve Southerners, ed. Louis D. Rubin Jr. (; repr., Baton Rouge: Louisiana State University Press, ), xlii.   Notes . Kreyling, Inventing Southern Literature, . . Most treatments of Catholic American writers, such as Ross Labrie’s The Catholic Imagination in American Literature (Columbia: University of Missouri Press, ), tend to focus on theological intent rather than the representation of Catholicism . The most historically grounded examination of Catholic writing in American literature thus far has been Paul Giles’s American Catholic Arts and Fictions: Culture, Ideology, Aesthetics (Cambridge: Cambridge University Press, ), but this work lacks any discussion of the crucial difference seen in southern representations of Catholicism. . Andrew White, S. J. ‘‘A Brief Relation of the Voyage to Maryland’’ (), in The Calvert Papers, No. . (Baltimore: Maryland Historical Society, ), –; and Voyage to Maryland (), trans. and ed. Barbara Lawatsch-Boomgaarden with Josef Ijsewijn (Waucona, IL: Bolchazy-Carducci, ). See also Aubrey C. Land, Colonial Maryland: A History (Millwood, NY: KTO Press, ), –, –, . . Eugene D. Genovese, The Southern Front: History and Politics in the Cultural War (Columbia: University of Missouri Press, ), –. . Giles, American Catholic Arts and Fictions, . . James J. Thompson, The Church, the South, and the Future (Westminster, MD: Christian Classics, ), . . On the anti-Catholicism of Watson, see C. Vann Woodward, Tom Watson: Agrarian Rebel (; repr., Savannah: Beehive Press, ), –; on the Ku Klux Klan’s anti-Catholicism during the s, see David Mark Chalmers, Hooded Americanism : The History of the Ku Klux Klan (New York: New Viewpoints, ), –; on the southern reaction to Smith, see Kenneth K. Bailey, Southern White Protestantism in the Twentieth Century (New York: Harper and Row, ), –. . Augusta Jane Evans, Inez: A Tale of the Alamo (; repr., New York: W. I. Pooley, ). What little critical discussion that exists about Inez—for instance, in Susan Griffin’s Anti-Catholicism and Nineteenth-Century Fiction (Cambridge: Cambridge University Press, ), –—deals primarily with the novel’s contribution to a nationalist, ‘‘American’’ discourse, mentioning only in passing its prosouthern convictions as well. Chapter One Catholic Miscegenations: The Cultural Legacy of Les Cenelles . Armand Lanusse, introduction to Les Cenelles, trans. Régine Latortue and Gleason R. W. Adams (Boston: G. K. Hall, ), xxxvii, xxxviii. Further quotations from Les Cenelles will be cited as LC. In this edition, the French text appears on even-numbered and the English translation on odd-numbered pages. For most line quotations, I cite the English translation only; for longer quotations, I include both the original French and the English translation. I am grateful to Régine Latortue for permission to quote from the editors’ translations. . Henry Louis Gates Jr., Loose Canons: Notes on the Culture Wars (Oxford: Oxford University Press, ), , . [18.119...