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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