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Evelyn Waugh's 1948-49 Tours of North America EVELYN WAUGH STUDIES Vol. 43, No. 3 Winter 2013 “Something Entirely Unique”: Evelyn Waugh’s 1948-49 Tours of North America, Part 1, Planning and Fact-finding Jeffrey Manley John McGinty, Loyola-Notre Dame Library 1. Introduction After World War II, Evelyn Waugh became a fairly frequent traveler to the United States. In some respects these trips were escapes from the bleak austerity of postwar England. But these travels, like those of the 1930s, also made meaningful contributions to Waugh’s writings. The first trip in 1947 is the best known, described by Robert Murray Davis in Mischief in the Sun: The Making and Unmaking of The Loved One (1999). That trip did not achieve its goal, the filming of Brideshead Revisited. It did, however, result in Waugh’s articles on the U.S. film and funeral industries as well as The Loved One. The final trip in autumn 1950 was brief (eighteen days) and was sponsored by his U.S. publisher to promote the release of Helena.[1] The two tours in between, one at the end of 1948 and the other early in 1949, were the most extensive made by Waugh in the USA. Together they totaled about four months including transatlantic passages. Both tours involved research for a projected article (and possibly a book) on Roman Catholicism in America. The commissioning of that article as well as the sponsorship of the tours is frequently attributed to the Time-Life Corporation. But the original inspiration for the tours came from correspondence between Waugh and Father Francis X. Talbot, SJ, the President of what was then Loyola College in Baltimore. Waugh himself came up with the idea of the article based on the tours.[2] 2. Planning: Waugh-Talbot Correspondence Fr. Talbot came to Loyola after World War II with an impressive record of literary achievement in New York and U.S. Roman Catholic literary circles in the 1920s and 1930s. He had edited the Jesuit intellectual quarterly America, had organized the Catholic Book Club, had founded the Catholic Poetry Society, and had written several books of his own, including histories of Jesuit missionaries to American Indians. Fr. Talbot’s correspondence with Waugh began by proposing an honorary degree from Loyola. Fr. Talbot had long fought censorship by Roman Catholic critics and publications. He preferred free circulation of writings that some considered offensive to Catholic beliefs, and he thought intelligent believers could decide on their merits. Fr. Talbot felt that Loyola’s award of an honorary degree to a controversial writer would send a message to the obscurantist wing of the Catholic Church in the USA. Fr. Talbot’s selection of Waugh may have been influenced by friendship with Robert Wilberforce, a British official he had met in New York before 1944. Wilberforce was then the director-librarian of the British Information Service in New York.[3] An Oxford graduate and Roman Catholic, he had held diplomatic positions, including attaché in the British Legation to the Vatican. He apparently knew Waugh well enough to pass on Fr. Talbot’s proposal of an honorary degree. In response to Wilberforce, Waugh wrote to Fr. Talbot on 29 October 1947 and agreed to accept the honorary degree subject to two caveats. Under austerity measures then in force, Waugh would be unable to travel in person to collect the degree to be awarded in December 1947 in conjunction with Fr. Talbot’s installation as President. In his second reservation, Waugh hit upon the very reason Fr. Talbot had chosen him: Secondly, I am in some doubt about the propriety of my acceptance. Would not the rank of Doctor of Loyola give me and my work an official status which we are far from deserving? I am essentially a lay writer and a writer for a strictly limited type of reader. I do not seek to address all the faithful and though, pray God, I shall never say anything contrary to Faith or Morals, I am bound I think from time to time to cause offense to certain Catholics. How far would you feel yourself compromised or your trust betrayed if one day there was an outcry about something I wrote and critics could say: ‘He is a Doctor of Loyola College’? To take a concrete case I have a story appearing shortly which is bound to shock numbers of good people. It deals with the lives of morticians in a Los Angeles mortuary in a gruesome way. It points no moral. The theme is to put in a macabre and fantastic setting the Anglo-American cultural impasse. Would a work of this kind become a Doctor of Loyola? I leave the verdict to you.[4] Fr. Talbot replied almost as soon as Waugh’s letter arrived. He assured Waugh that he had no problem with the content of Waugh’s novels: in fact, Fr. Talbot had invited Waugh because of what he had written. The honorary degree was reaffirmation of “the right of a Catholic writer to express himself as his inspiration demanded; the only limitation on a Catholic writer was that of Faith and Morals…. Your writing may have been censured and criticized. We at Loyola wish to give testimony to the Catholicism we find in them.” Concerning Waugh’s reservations about The Loved One, Fr. Talbot noted that he had read Waugh’s Life magazine article about Forest Lawn cemetery; rather than finding anything objectionable, he deemed it useful criticism of “vicious paganism” (letter of 7 November 1947). Later he obtained an advance copy of The Loved One and came to the same conclusion (letter of 14 May 1948). As for Waugh’s travel problems, Fr. Talbot offered two alternatives. Permission might be given for Waugh to deliver a series of lectures arranged by Loyola in the USA. If that was not agreeable, the degree could be accepted by proxy. Waugh responded by cable agreeing to the proxy. As for the lecture tour, he wrote immediately after the cable and reserved judgment (letter of 13 November 1947): It is most thoughtful of you to suggest my lecturing. Hitherto I have refused invitations fearing I have nothing to say which could interest a miscellaneous audience. A specifically Catholic and educated audience would be another matter. Perhaps in the new year I might be able to visit the Eastern States which I do not, & should much like to, know. Waugh enclosed a “small token” of appreciation for the honorary degree: the corrected page proofs of Brideshead Revisited. Fr. Talbot’s installation ceremony went forward in December 1947 with the conferring of the honorary degree. Waugh was represented by Fr. Martin D’Arcy, his spiritual instructor prior to conversion in 1930. In March 1948, Fr. Talbot returned to the proposed lecture tour and offered help to organize it. Two weeks later Waugh made a more specific proposal (letter of 10 April 1948): I would very much like to visit the United States in the autumn and could, I think, compose two lectures which might interest educated Catholics–one on the rather special position of the Church in England where our problems are different in many ways from those in the rest of Europe, and a rather more provocative one on the functions of the Catholic writer, applying Newman’s principles enunciated in his “Idea of a University” to modern conditions. As I wrote originally my aim will not be to make money but simply to cover comfortable living expenses for myself and if possible for my wife also. By our rather odd laws I am not permitted to spend the royalties earned there by my books but I am allowed to spend what I earn by lecturing. Fr. Talbot got to work with contacts in Catholic intellectual circles to arrange Waugh’s lecture tour. In a letter to Waugh a little over a month later, he proposed twelve lectures with a total fee of $3000 to be paid in advance--$300 per lecture or $500 for two lectures at the same venue. Loyola College could organize the tour or turn it over to a professional agency. Of Waugh’s two proposed topics, Fr. Talbot preferred the Catholic writer in the modern world. The Church in England compared with that in Europe might interest some but would be too narrow to appeal to a general audience. Fr. Talbot suggested that the literary lecture not be limited to Catholic writers to attract non-Catholics as well. While Waugh accepted his recommendation to drop the first topic, he ignored Fr. Talbot’s suggestion to include non-Catholic writers. The subject of the lecture was “Three Catholic Writers: Graham Greene, Ronald Knox and G. K. Chesterton,” all of whom were, like Waugh, English converts to Roman Catholicism.[5] In a letter dated 17 June 1948, Waugh replied with a more specific proposal for travel arrangements based on Fr. Talbot’s advice: I have had several highly remunerative offers to give general lectures in America. That is not what I want at all. I don’t seek to make any money. Nor do I want publicity. What I want to do is to get to know American Catholics. It is plain that for the next few centuries the history of the Church is going to depend, under God, on your country. As you well know the Church in any country shows certain national characteristics. So it is very important that European Catholics shall understand the particular characteristics of American Catholicism. I am coming to the United States to learn, not to teach. But I wish to pay my way by telling you something about us and our particular qualities.
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