Chapter III: Part 3

Brother Fontaine was a plump man who would have been jovial and possibly likable--that is giving him the benefit of a great doubt--if he had not been so burdened by the troubles of God and if he had not been so frightfully aware of the responsibilities of his position as a recipient and promulgator of Heavenly wisdom and commands. He officiated at the wedding of my sister, principally because our family belonged to his church and the presence of another preacher at the wedding would have deprived Brother Fontaine of a goodly fee and made an enemy of him for life. Christian charity does not function well when it hits the pocketbook. I think my sister would have preferred Brother Hickok, but she yielded to public opinion and Brother Fontaine got the job. He arrived at the house chewing tobacco, a habit of his which he disliked intensely in other men, but for which he found justification for himself in the belief that he walked with the Lord and that it was tacitly understood he was to have a little leeway.

He was excessively sanctimonious; and so was his wife. We have never forgiven her for her attitude at the wedding. I recall that she looked suspiciously from time to time at the groom, and watched the whole proceeding with an air that said there must of a necessity be something wrong somewhere; for one thing, there was quite a deal of laughter in our house that day, and that in itself was a sign that the Lord was not hovering over the housetop. Immediately after the ceremony Sister Fontaine paraded up front and began waving her hands back and forth before my sister’s face, shouting at the top of her lungs: “Praise the Lord, Sister! Praise the Lord!” We gathered that she thought my sister should immediately fall upon her knees and thank God that she had at last acquired a husband, even though Sister Fontaine did not seem to think much of him. But we were greatly offended; we considered it a reflection on our family and wholly uncalled for, because my sister was, in fact, neither old nor homely, and she had had and rejected a great many first-class matrimonial opportunities.

I had an intense dislike for Brother Fontaine and his ways, and time has not softened my impression of him. He dearly loved to be the only man in a feminine gathering, where he could make heavy inroads upon the cake and ice cream and lay down the law to the adoring Sisters. I have seldom known a Preacher who was not afflicted with this mania, but in Brother Fontaine it had developed into a highly acute disease. I remember that he was always present at our house when the members of the Ladies’ Aid Society came once each week for their bit of sewing for the heathen and to enjoy their pleasant afternoon of scandal. He had no business there; he did not sew and he did not contribute much to the symposium, but he listened avidly and ate heartily.

It was “Don’t you think so, Brother Fontaine?” and “I fear I must take issue with you, Sister. The Lord provideth answers for all problems affecting human conduct.” Fool talk like that.

It was the practice of our Southern Methodist preachers to stand at the door of the church after every performance and shake hands with the customers, making such remarks as “Praise the Lord, Sister! Get right with Jesus, Brother!” I always dreaded this part of the service, and several young girls told me that they did also. All of the preachers who did this, and almost all of them did, shook hands with a clammy pressure that put me in mind of an oyster, and it always seemed to me that when a lady customer passed through the door the Man of God invariably found it necessary to sigh.

But although I cannot rate Brother Fontaine very highly among the servants of the Lord, my younger brother consigned him to even lower depths. They went fishing together once, at Brother Fontaine’s request, and Fred appeared at the parsonage with lunch, fishing tackle and car fare. Brother Fontaine knelt and asked divine guidance for the expedition, and then they boarded a trolley car and went to De Lassus, to fish the St. Francis River around Blumeyer’s Ford. Fred paid his fare.

“You must pay my fare, too, Fred,” said Brother Fontaine. “I am the minister.”

So Fred paid. There was nothing else that he could do; he was afraid that if he did not Brother Fontaine would whistle to God to call down an avenging angel armed with thunderbolts and lightning. Then it developed that Brother Fontaine had brought neither lunch nor fishing tackle; he had brought only himself, and being a Man of God that was sufficient. Perhaps he felt that since his influence with the Almighty was undoubtedly great enough to make the trip successful, Fred had no right to expect him to bear any of the expenses or furnish any equipment. So he used Fred’s tackle and ate Fred’s lunch, and when that was not enough for him he sent Fred a mile and a half to a farmhouse to buy a bottle of milk, for which Fred paid and which the reverend one guzzled without offering to share it.

Throughout the whole day Brother Fontaine alternately prayed and fished, but there must have been something wrong with his connecting line to Heaven, for he caught no fish. He finally turned the tackle over to Fred, with the remark that Fred had not brought the right sort of worms, and with the further explanation that worms being God’s creatures as well as fish, God probably did not want the fish to eat them. Fred fished earnestly; he was ordinarily a good and successful fisherman, and it was a matter of pride with him not to go home without a string. But neither did Fred catch any fish, and he became increasingly annoyed at Brother Fontaine.

The preacher apparently labored under the delusion that Fred required religious instruction. He told, several times, the story of the loaves and the fishes, and many other Biblical fairy tales as well. Once, when Fred was anxiously watching his cork and felt certain that a perch was nibbling at his hook, Brother Fontaine stopped him to read the Sermon on the Mount from a Bible which he drew from his pocket. Everything he saw reminded him of something in the Scriptures. So passed the day, and when Fred came home that night, with no fish, he ate heavily of supper and then dared parental wrath by saying:

“No more of these damned preachers for me.”

Brother Nations is probably Farmington’s most illustrious gift to religion. It is true that he eventually resigned from the ministry and became Probate Judge and Principal of the High School, but he remained a steadfast adherent of the Protestant God and a singularly devout and godly man. I presume he still is, as he is the same Gilbert O. Nations who in 1924 ran for President as the candidate of what he called the American party, asking for the votes of the electorate on a pro-Ku Klux Klan and anti-everything else platform. I am told that he is now the editor of a magazine devoted to baiting the Catholics.

Once when Brother Nations was principal of the Farmington High School he whaled me because Barney Blue and I had thrown snowballs at Jake Schaeffer, the town truckman. I felt that the licking was coming to me and I bore no malice; only the week before I had thrown lumps of coal at Pete Anderson’s house across the street and had been warned that the hurling of anything at all would result in punishment. But after the thrashing was over, Brother Nations told me that throwing snowballs at Jake Schaeffer was a sin against God: that Christ had reference to it when he said: “Let him who is without sin cast the first stone.” I could not plead that I was without sin, because it had been impressed on me by every Brother and Sister and Preacher that I met that I was practically broken out with it. But young and gullible as I was, Brother Nations’ statement sounded silly.

I could understand that from Jake Schaeffer’s viewpoint I had sinned, and grievously, because Jake was stooping over when the snowball struck and I had put a stone in the center of it to make the snow pack tighter; I was willing to admit that and repent. But what did God care if two boys smacked snowballs against a soft part of Jake’s person? It seemed to me that if God had been really interested in the matter He would have advised Jake Schaeffer not to stoop over when two boys were abroad with snowballs. Thus He might have prevented a sin. Further, if God was as intelligent as I had been led to believe, He must have known that boys cannot resist the temptation to throw snowballs, and since He made both the boys and the snowballs He was responsible for the sin committed against Himself. But Brother Nations appeared to believe that God had permitted me to sin in order that I might taste the joys of castigatory rebuke. And I did.

Brother Hickok was the only Preacher of those days to whom I gave the slightest measure of respect. I had a genuine admiration for him, but it was not because he was a Preacher or because he pretended to any inside knowledge of the customs of Heaven or the thoughts and wishes of God. On the contrary, I have heard him admit that there were things in the Bible he did not understand, and I have heard him admit that there were passages in it that he did not particularly care for. But I liked him simply because he chewed tobacco without any effort at concealment, and played lawn tennis on the courts near our home, and because I suspected, every time I saw him wallop a tennis ball or bite a chunk from a slab of plug-cut, that he was Wild Bill Hickok in disguise.

About the time Brother Hickok came to Farmington I acquired a book devoted to the adventures of Wild Bill, Kit Carson, Buffalo Bill and other heroes of the Western plains, and of them all I liked Wild Bill best. He seemed to me to be everything that a man ought to be. He had more notches on his gun than any of the others, and it appeared that he could not so much as sneeze without a redskin biting the dust. I put the question of identity to Brother Hickok rather bluntly, and told him I would respect his confidence, but he denied it, although I gathered the impression that he was a relative of Wild Bill and, of course, mighty proud of him. But I was not satisfied, and for a long time I shadowed him in the manner set forth by Old and Young King Brady in that sterling nickel novel, “Secret Service,” hoping to learn his secret. However, I never did solve the question to my own satisfaction.

But principally I admired Brother Hickok because he was the only Preacher I knew who did not proclaim incessantly that he was a Man of God and therefore entitled to the largest piece of pie, and because he was the only one who did not seem to be impressed by my relationship with Bishop Asbury. He didn’t seem to give a damn about the Bishop; his only ambition, so far as I was concerned, was to beat me at tennis, which he did. But from the others, and from the Brothers and Sisters, I got the impression that the right reverend deceased, seated at God’s right hand between Jesus Christ and St. Peter, perhaps crowding the latter a bit, had nothing to do but receive messages from the Almighty touching on my conduct, and relay them to me by whatever Preacher I happened to meet. For many years I thought that God and the Bishop had a consultation on my case every night.

I do not think that I shall ever forget Brother Lincoln McConnell, although I probably should not recognize him if I saw him to-day. I hope not. But for some eighteen long years I have cherished a compelling desire to stand him in a corner, minus his band and singers and his other aids to emotion, and then bind and gag him. After that I want to talk to him for hours and hours, embellishing my remarks with such florid words as I have acquired in various military and journalistic enterprises, and possibly inventing new ones for the occasion. He was responsible for the most miserable period of my life. But it was he, too, who definitely kept me from being a Preacher, or even a Brother, and so, perhaps, I should thank him. If he had let me alone I might at this moment be calling some other preacher Brother; I might be an intimate of God, and a walking Baedeker of Heaven; I might even be gloating over the glories of a Heaven paved with gold and populated by angels, all female, all beautiful, all amiable. Certainly I should not be given over to a life of sin; that is to say, I should not be having a pretty good time with this business of living.

Brother McConnell, as I write, is a pastor of a Baptist church in Oklahoma City, Okla., with occasional forays onto the Chautauqua platform, and is a potent force in the life of that abode of righteousness. But if reports are to be believed, there are even there those who consider him a blight. He has been the central figure in several rows that have undoubtedly redounded to the greater glory of God; he tried to prevent the citizens of his town from seeing one of the best American plays of recent years because it dealt a bit too truthfully with certain aspects of religious fanaticism, and he erected a radio broadcasting station which blanketed the city and forced the population to listen, willy-nilly, to his sermons and his ponderous pronouncements against sin.

I once wrote a magazine article in which I discussed a few of the activities of Brother McConnell, and he put me in my place in an interview which, it seems to me, shows that he has not changed a great deal since the time that I first shook hands with him as he leaned over the mourner’s bench and beseeched me to give my heart to his God. I give it here. It appeared in the Oklahoma City _News_, on January 27, 1925.

“He is a very small potato.” That was the reply of the Rev. Lincoln
McConnell, First Baptist Church pastor.... “I have some doubt,” said
the Rev. McConnell, “as to whether I should feel honored or otherwise
by the repeated mention of my name in this article by Herbert Asbury
without realizing that this writer cannot possibly have inherited
anything more from his illustrious ancestry than his name.

“I confess that it is rather surprising to me that editors of a
magazine could attach enough importance to such cheap drivel as this
as to give it the position and the space they do.

“The natural assumption is that they believe about religion, the
religion of Christ, what this poor fellow does, and therefore,
actually believe that this ‘weak stuff’ is a contribution to their
cause.

“I remember Farmington, Mo., very well, having been there about
twenty-five years ago. I do not remember Herbert Asbury at all.

“I am not surprised that I do not, as he must have been then somewhat
as he evidently is now--a very small potato--and while I would feel
naturally as interested in his conversion as in anyone else, at the
same time I am forced to admit that it would not be possible for a
man of training and experience to list a man of his evident mentality
very highly, even though he were a professed convert in his meeting.

“I am very sorry that he was not really converted. If the Editor of
the _American Mercury_ cares for things of a really constructive
nature, I can give him the life story of thousands of men and women
whom because of the genuineness of their conversion to Christ in my
own meetings, have given to the world characters of such beauty and
worth as have reflected credit upon themselves and their church and
have proved a blessing to society at large.

“I have never asked people to stand up if they want to go to Heaven.
I think that very ridiculous.”

6

It was these people who taught me of God, and who had dominion over my spiritual welfare! And not only did they instruct me to worship their conception of Him; they threatened me with eternal damnation if I didn’t, and with even more horrible punishment if I ventured to cast doubt upon the truth and holiness of the Bible. Eternal damnation meant that I should, in the life to come, hang throughout eternity on a revolving spit over a great fire in the deepest pit of Hell, while little red devils jabbed white-hot pokers into my quivering flesh and Satan stood by and curled his lip in glee. I received the impression that Satan was the only one actively concerned with religion who was ever permitted to laugh. God was not, nor His disciples, and that Satan could and apparently did was sufficient proof that laughter was wicked.

And they described God to me, and told me in minute detail of the architectural design of Heaven and the furnishings of the Mansions in the Sky. I do not know where they obtained their information. I gathered that God was an old man who wore a long white nightgown and boasted a luxuriant growth of whiskers, with a disposition compounded of the snarls of a wounded wildcat and the pleasant conceits of a _must_ elephant. He chewed tobacco--perhaps that impression was due to the fact that so many of our preachers were addicted to the vile weed--and He had an enormous head which contained an eye for every person on earth, and this eye was constantly upon its object. And it was a vindictive and jaundiced eye, peering into the innermost depths of the soul and the mind and the heart for some thought or feeling that might call for punishment.

The descriptions of Heaven and the physical appearance of the angels varied somewhat, according to whether the tale was told by a preacher or a Brother, or a Sister. But all of them talked with gusto of streets paved with gold and of clouds lined with silver, of magnificent buildings constructed of precious stones, and of angels sitting on the clouds with no worthier purpose in life than strumming a golden harp, protected from the weather by no more substantial raiment than a white nightgown, a halo and a pair of sandals. And whoever told the tale, there was always that underlying idea of sybaritic magnificence; Heaven bore no resemblance to the lowly stable in which the founder of their religion was born, and it was not a somber retreat for the further development of the soul and the cultivation of those virtues that are lost sight of upon the earth. As it was described to me in my youth, and as it is still described on those rare occasions when I can bring myself to hold converse with a Preacher, Heaven was a celestial reproduction of the palace of a Babylonian monarch. Nobody worked, and God’s House abounded with gold and silver and rubies and diamonds, and on every cloud that rolled down the street was a beautiful woman, eternally young and amiable. The Heaven that I was taught to aspire to was a motion picture set on an even grander scale than the creations of Cecil De Mille.

But even more emphasis was placed, in these tales, on feminine virginity. It seemed that Heaven was filled with virgins; I have never heard a Preacher describe an angel without mentioning the fact that the angel was a virgin, and I have never heard a Preacher describe Mary simply as the mother of Jesus. She is always the Virgin Mother, and he pronounces it all in capitals. Even as a boy I was impressed with the frequency with which the word “virgin” appeared in the discourses of our Pastor and in the lectures so freely bestowed upon me by the Brothers. It seemed to me that the word fascinated them; although I might be trembling with fear that God would strike me dead because I had not learned my Sunday-school lesson or had forgotten the Golden Text, I was so impressed that I found time to wonder at the enthusiasm with which they mouthed it.

It seemed impossible for Preachers or devout Brothers to say “virgin” as casually as they did other words; they gloated over it, toyed with it, rolled it about their tongues and tasted the full flavor of it before it slid drippingly from their lips with an amazing clarity of pronunciation. Usually they accompanied it with a doleful sigh. I thought then that the sigh was from excess of piety, and I thought that their eyes shone and their breath came a little faster from the same cause, that these things were possibly manifestations of God, and I was greatly impressed. But I am older now and I know better.

When I became old enough to understand what was meant by virginity, and to understand that it was something more than a badge of the angels, I understood also many other things that had hitherto been mysteries. I knew then what was in the mind of one of the Brothers, an extraordinarily devout man with an astounding knowledge of the wishes of God and the manners and customs of Heaven, when he stopped me on the street one day and asked me what, if anything, had happened on a recent hay ride to Blumeyer’s Ford and back by members of our social set.

“Did the boys and girls sit close together?” he asked.

“Yes, sir. We had to. We were on a hay wagon.”

“Did you boys sit right up against them?”

I told him we did, and in my youthful innocence I remarked that I had been compelled to sit so close to one girl that we could hardly tell our legs apart. The old man drew a sharp breath, sighed and his eyes glistened. He repeated the word “legs” with gusto, he gloated over it, and then he said:

“You sat so close to her that your legs touched? Your leg touched hers? Your leg was right up against her?”

“Yes, sir. I had to.”

“The leg of a young virgin!” mused the old devil. “That was wicked. It is wicked to think of the legs of a virgin. God will punish you.”

He went away muttering to himself. I was disgusted, not at his ideas, because I had practically the same thought about virgins that he did, and so did most of the other boys of the town, but at his manner. Here was an old man who had set himself up as a mundane representative of the Lord, who told me whom to worship and how to worship Him, who held daily communion with God and received messages from Him touching on my conduct, gloating and trembling because a boy had sat with his leg against the leg of a girl in the forced confinement of a hay ride. God knows what is happening to him if he is alive in these days of short skirts and silk stockings.

Another of our Brothers, a very prominent member of one of our Protestant churches, kept a store in the business district not far from the Court House. He was waiting on a customer the day that the first woman to ride astride in our town cantered down Columbia Street, and his performance was a town scandal for many years. He caught a glimpse of the girl through the window, and he abandoned his customer and rushed to the street, in company with half the county officials who had been dozing with their feet on their desks, and all of the town loafers. The Brother followed her for several blocks, missing no detail of her costume, which was rather bizarre and daring for those days, and then he went back to his store and his customer.

He stood for a while wrapped in contemplation.

“She was riding like a man!” he said. “Her legs--her legs----”

My experiences in these matters, of course, were principally with Preachers and Brothers, but I had occasional contacts with the Sisters. They, too, described God and Heaven, but they did not conceive God as being quite so old and feeble as the Being worshipped by the Brothers, and for the most part they populated Heaven with handsome, stalwart young men, presumably virgins. I recall one exceedingly devout Sister who expressed the belief that there were no female angels in Heaven, and I have heard her praying with extraordinary fervor to God, in effect, to make an exception in her case. Whether she was justified in this optimistic opinion of herself I never knew, but I assume that she and the other Sisters, in their discussion of the virginity of angels, experienced the same sort of vicarious pleasure that seemed to mean so much to the Preachers and the Brothers.

7

I did not go to many camp meetings; ours was not a camp-meeting country. We went in more for protracted meetings, and for the stirring revivals of professional evangelists, held in comfortable church buildings. Usually I went to camp meeting only because some girl in whom I was interested had to go. But they were very popular with a certain type of young man about Farmington, who knew that religious emotion is very akin to secular emotion; the line of demarcation is very thin, and most men who have been around religious women very much know that one emotion can quickly be transformed into the other. Young girls are much easier prey after they have been overwhelmed by religion, their nerves upset and their brains whirling with emotion, and they are then easily persuaded that the Lord will forgive, even though His earthly agents will not. Of course such a statement could not be proven, but it is quite likely that more seductions have occurred at camp meetings, and _en route_ to and from them, than on all the front porches and lawn swings that were ever manufactured, although in Farmington for many years a lawn swing was regarded as a lure of Hell. Even while the service was in progress the buggies around the meeting tent were filled with men and women petting, or, as we called it then, spooning.

Strange things happened at these camp meetings, and at the other gatherings as well, when a forthright religionist saw the light. At one such holy conclave an old woman, for many years a thorn in the flesh of the godly, suddenly bounced to her feet and shouted:

“Praise the Lord! My corn hurts! Praise the Lord!”

And this, because it embodied physical suffering and a great deal of mental torture as well, was accepted as an infallible sign that God had at last entered her soul. She had been converted, and all the rest of her life she was a prying, sanctimonious old pest. She used to stop me on the street and inquire as to the condition of my soul, and ask me whether I said my prayers at night, and whether I read the Bible, and she would grab me by the arm and pinch me and demand the Golden Text of the last Sunday-school lesson. And if by any chance I had forgotten or did not know, she scolded me and predicted dire things for me in the life to come. Incidentally, she knew all about the life to come; it seems that God had appeared to her in a vision, and had described Heaven to her.

At all of these meetings extraordinary efforts were made to ensnare the children and convert them to Christianity; the workers for the Lord were not at all concerned with the fact that the children did not know what it was all about, that they had no opportunity to choose their own religion, and with the further and obvious fact that they succumbed to nothing but fright and a great surge of emotion. That method persists. The Church still obtains its converts by noise and appeals to primitive emotion, and by threats, rather than by intelligently implanting a true and deep-seated conception of God and the heavenly wonders. But to the religionists a convert is a convert, no matter how obtained; I have known boys to be thrashed because they would not profess religion.

As with the Catholic Church, the unspoken and always denied slogan of the Methodists and of the other Protestant sects is “Catch ’em while they’re young,” but unlike the Catholics the Protestants cannot hold them. For one thing, they do not put on a good enough show; they do not understand lighting, and they have no uniforms and no Latin chanters. A Catholic priest covered by a surplice or what not, and his voice rising and falling sonorously in the chanting of a bit of Latin, is a very impressive spectacle, and his appearance lends dignity to his words. The gentle stare that most of them wear is also effective. As soon as an embryo Methodist becomes intelligent enough to visualize the sort of Heaven that the Brothers are preparing for him, he shudders and forthwith goes to the Devil, while the Catholics fill their converts with such fear of God and the Pope, or the Pope and God, to put them in the order of their importance, that very few get away. A renegade Catholic is almost as rare as a Methodist Preacher who does not think he is sprouting wings, and that his voice is truly the Voice of God.

A BAD BOY COMES TO JESUS

1

It is clear, then, that not only was my ancestral background religious, but that I lived in an atmosphere heavy with religious feeling. Religion and the Church dominated the whole of my early life. Among all of my relatives I do not recall one whose home was not oppressed, and whose life was not made miserable and fretful, by the terrible fear of a relentless God whose principal occupation seemed to be snooping about searching for someone to punish. Religion was poured down my throat in doses that strangled me and made me sick of soul. There was simply too much of it. God was fed to me morning, noon and night, and He did not taste good; I was hounded from pillar to post by a pack of baying, sanctimonious hypocrites beseeching me to get right with Jesus, and to read and believe that collection of Hebrew fairy tales called the Bible.

I came finally to think of God as I did of castor oil, and the flavor that He left in my mouth was just as frightful. He and His religion were personified by the dour-faced men and women who went sliding about the town; rubbing their hands together, scraping the skin from their souls but not from their palms. They were irritatingly gentle, and they sighed soulfully and mouthed platitudes with enormous gusto; they called each other Brother and Sister and poked their messy, prying fingers into every bit of fun that anybody tried to have; they fed their little shriveled souls with scandal and smeared dirt over everything that was amusing. They regarded all young men as professional seducers, and for the greater glory of God ruined the reputations of young girls who went buggy-riding and seemed to enjoy it--and nothing can be so completely and irrevocably ruined as the reputation of a young girl in a small town.

But despite the feelings of disgust and revolt which the labors of these servants of the Lord evoked in me, I did not definitely align myself on the side of the non-believers and the sinners until after I had been “converted.” I began on that night to hate the Church and its religion, and all of its prying, messy hypocrisy and sanctimony. And especially I hated the preachers and the Brothers and Sisters. I still do; they give me a pain in the neck. I felt that I had been betrayed; I knew that the spirit of God was not working in me, but I was told that it was and dared to deny it. I was told that I must “get right with the Lord,” whatever that may be. I felt that the Brothers and Sisters and the evangelist had taken an unfair advantage of my emotions; there was a band at the revival, and under the influence of music I will do anything. It compelled me to do something that I did not want to do; it humiliated me in my own eyes, and nothing that has ever happened to me since has made me so miserable and ashamed.

I had reached the ripe old age of fourteen or fifteen when the hand of the Lord, operating through the agency of Brother McConnell and a horde of wailing Brothers and Sisters with religious fervor breaking out upon them like boils, reached out and plucked me from the burning. But it was not their fault that I had not been converted earlier; they had tried often enough. One of my earliest recollections is of a Preacher asking me why I did not profess religion and join the Church, and why I had not given my heart to God, as he called it. I was occasionally singled out at protracted meetings and at revivals and made the object of special prayers, but until Brother McConnell came with his improved technique and circus methods I had always held out.

2

My own church, of course, was the Southern Methodist, but the revival meeting at which I was converted was a union gathering in the Northern Methodist edifice, which was about a block from Braun’s saloon and an even shorter distance from the county jail. We called it the Rock church because it was constructed largely of granite blocks. Its members were considered good enough people in their way, but they were hardly among the socially elect, for many of them lived south of the Post Office among the Catholics and the Lutherans, and in some circles it was suspected that they held, at times, intercourse with the Devil. Nevertheless, they were Methodists and Christians and first-class politicians, and by this time they have probably assumed control of the town.

All of the Protestant congregations of Farmington chipped in to pay the $600 demanded by Brother McConnell for his week’s work for the Lord. This was a goodly fee, but it was not considered exorbitant, as Brother McConnell was a professional devil-chaser with a national reputation, and it was felt that he, if anyone, could put Farmington on the right side of the heavenly ledger. There was considerable rivalry among our good people as to who should entertain the evangelist and pay for his fried chicken and other delicacies, and I do not recall who finally drew the plum. But the family whose bed and board he graced was considered very fortunate; it had practically assured itself of ultimate salvation, since the emissaries of the Devil would not dare to invade such a sanctuary of God.

Brother McConnell was an extraordinarily agile man. Throughout his service, and particularly after the collection had been taken up and found to be good, he bounded back and forth about the pulpit, chasing the Devil hither and yon, shaking his hair from his eyes, sweating at every pore and roaring charges about dens of evil that I, for one, was never able to find in Farmington, although I headed several exploring parties. He dealt largely in that sort of goods; to him, and to most of the other preachers that I recall, morality and goodness were nothing but chastity, and they never let an opportunity pass to insinuate that the finest men in our town whiled away their idle hours with scarlet women. Their insinuations, of course, had no basis in fact; to my knowledge there was but one professional scarlet woman in town, and there simply was not time. However, there were, to be sure, amateurs.

The church was crowded on the night I was told that Jesus had taken possession of my soul. I sat about the middle of the center section with my elder brother, a phlegmatic boy who was also converted but who would never talk much about it, while across the aisle were my sister and my younger brother. Every few moments the evangelist would stop shouting and sink back into his chair, gasping, wiping his brow and breaking into sobs as he bowed his head in a prayer that came in a throaty mumble from his lips. Here and there throughout the house was an echoing gasp and a strangled sob, utterances of tortured and frightened souls about to be swirled into a great wave of religious frenzy. And standing in the aisle and about the pulpit were Brothers and Sisters, experienced revival workers, eager retrievers for the Lord, their faces flushed with emotion and their eagle eyes roving the congregation in quest of just such persons.

The instant the evangelist sat down, his band leader popped up like a trained seal, and from the band and the augmented choir poured the lilting measures of a hymn.

Oh, that will be
Glory for me!
Glory for me,
Yes, glory for me!
When by His grace
I shall look on His face,
That will be glory,
Yes, glory for me!

The first hymn was usually something of this sort, a tune with a swing to it, to get the congregation swaying in rhythm, and to attract the uncertain sinners lounging about the door and looking in, unable to decide whether or not to enter. Usually they came in after hearing “Glory” and a song or two like “Bringing in the Sheaves” and “Jesus, Lover of My Soul.” Later the choir swung into the doleful songs like “Rock of Ages” and “Nearer, My God, to Thee.” The emotional appeal was terrific; after the first hymn or two the audience joined, bellowing the words with fanatical fervor. Murmurs began to arise as the evangelist alternately talked and prayed, and then suddenly the music stopped, the preacher shut off his talk and for an instant there was a silence. It was theatrical hokum, but effective as always. Then Brother McConnell leaped and lunged to the front of the pulpit, his eyes glaring and his hair streaming down before his eyes. He flung his arms wide.

“Come to Jesus!” he shouted. “Brothers! Sisters! Come to Jesus!”

He stood there trembling, imploring the sinners to abandon their hellish lives, and the choir boomed into song:

Lives there a friend like the lowly Jesus?
No, not one!
No, not one!

All over the church now there were cries of ecstatic agony as the victims writhed in emotional torture, and after a little while people began jumping to their feet and shouting:

“Glory! Glory to God! Hallelujah!”

The noise was deafening. People were shouting in every part of the audience, they were weeping and moaning. One old woman jumped to her feet, climbed onto her seat and began to yell:

“I see Jesus! I see Jesus! I see Jesus!”

She repeated it over and over again, “I see Jesus!” and finally she collapsed into her seat, mumbling and weeping. The evangelist took up the cry. He roared back and forth across the pulpit, shaking his hands above his head, calling on God to damn the sinners. His whole body quivered and he screamed at the top of his voice:

“Jesus is in this house! Come to Jesus! Give your heart to God!”

And above the roar of his voice and the rumble of the seething congregation rose the music. It ebbed and flowed, it beat against the rafters and rebounded from the floor, always that regular beat of a hymn, like tom-toms in the jungles of Hayti. Many of the choir members sang hysterically, their voices rising on the high notes into veritable shrieks, but there was no change in the steady thunder of the organ or the wail of the violin, and there was no escaping the emotional effect of the song:

“Bringing in the sheaves,
Bringing in the sheaves,
We shall come rejoicing,
Bringing in the sheaves.”

Then there was testimony. Old skinflints who had devoted their lives to cheating their neighbors, old women whose gossiping and backbiting were the talk of the town, hopped into the aisles and told how, at some previous meeting, God had entered their hearts and made them pure and holy. Their voices rose to shrieks; they grew red in the face from the fervor of their shouts, and one old man who had only that day cheated half a dozen men in a real-estate deal stood in the aisle with his hands raised toward Heaven and wept bitterly over the sins of the world. Tears streamed down their faces, and many who had only a few hours before dumped sand in the sugar groaned loudly in sympathetic torment, and shouted “Amen, Brother! Amen!”

By this time Brother McConnell’s collar hung limp about his neck, but his passion for the Lord was unchecked. He stopped the testimony when it appeared that everybody in the church wanted to say something; there was another hymn and he began calling for converts. He shouted that we were all wicked sinners and must come to Jesus.

“All who want to go to Heaven stand up!”

Naturally, everybody stood up. He told them to sit down; they obeyed, for he held them in the hollow of his hand.

“All Christians stand up!”

Everybody stood up except my sister, and as I think things over after the lapse of years I know that was what first caused me to suspect that she was, and is, a remarkably intelligent woman. She said afterward that she resented Brother McConnell’s holier-than-thou attitude, and thought he was an old windbag. She could not swallow his repeated assertion that he was a representative of God, and that the Lord had sent him to gather Farmington into the fold. She had, better than anyone else there, control over her emotions; she could not be stampeded. But for several years thereafter she was the target of a great deal of missionary zeal; even the Catholics tried their hands with her after it had become obvious that she would not subscribe to the beliefs of the Methodists, but all of it was unsuccessful. They could not feaze her even when they pointed her out as “that Asbury girl who wouldn’t say she was a Christian.”

Half the men and women in the church were sobbing while the band played, the choir sang its dismal tunes and Brother McConnell swayed back and forth in the pulpit and pleaded with them to get right with God and confess their sins.

“Oh, Brothers, come to Jesus!” he cried. “Let God enter your heart this night! Give your heart to Jesus!”

At the beginning of the moaning and groaning the Brothers and Sisters who were to act as procurers for the Lord scattered over the church, and as the services went on they picked out the ones who seemed to be most upset emotionally and therefore ripest for glory. They hung over these poor creatures, sniveling down their necks, exulting in their misery, exhorting them to march down the aisle and see God. These Brothers and Sisters, of course, had been converted many years before and were O.K. with the Lord.

“Oh, Brother!” they pleaded. “Come to glory! Give your heart to Jesus! Jesus died that you might be saved! He died on the cross for you! Brother, come to Jesus!”

And so on _ad nauseam_, with their continual repetition of Jesus and glory, glory and Jesus. There was no attempt at sensible argument, no effort to show the prospective converts that the Christian religion was better than the Mohammedan religion or the religion of Zoroaster; there was nothing but a continual hammering at emotional weaknesses. And finally the bewildered brains of the victims sagged under the strain and they stumbled into the aisles and were hauled and shoved and pushed down to the mourners’ bench, and presumably into the presence of God as embodied in His earthly representative, Brother Lincoln McConnell.

3

I was fair game for them. There was hardly anybody in the church who did not know how emotional and how excitable I was, and how music affected me. Why, I used to be thrilled over the way I myself played the violin, and have been known to hang entranced over a tune of my own composition! Even before the services began I saw that many of the Brothers and Sisters had spotted me and were only waiting the proper moment to pounce upon me, and when the call for converts came as many of them as could get near me pleaded and begged and cajoled; they scrambled and almost fought in their eagerness to ensnare such a prime morsel for the Lord. They could have worked no more furiously if God had been keeping the score. They screeched at me that now was the time to see Jesus, that God was waiting impatiently for me to be converted.

Some of them even threatened. They painted horrible pictures of Hell; they told me that unless I went down the aisle and confessed my sins and asked God to forgive me I would sizzle and burn and scorch forevermore. One old woman, her face working with fanatical fury, screamed at me that I was holding up the salvation of my whole family; that my father and my mother and my sisters and brothers would not go to Heaven unless I professed religion; she shouted that Satan was waiting outside the church to lead me into the depths of Hell and light a fire under my immortal soul. The whole crew pushed and tugged and hauled at me; one Brother got hold of my arm and tried to drag me into the aisle, yelling “Come to Jesus! Jesus is calling for you!”

And up on the platform Brother McConnell was rampaging to and fro, working himself into a frenzy, shouting that “Jesus wants you!” and above the roar of the Christian workers and the moans of the victims rose the wailing whine of a violin played off key, the thunder of the organ and the emotion-filled voices of the choir.

“Rock of Ages, cleft for me,
Let me hide myself in thee!”

By this time I was crying; I did not want to go to Hell, and I was horribly afraid of the Devil, and I was not old enough to realize what was being done to me. Yet something kept telling me that I should not do this thing; that it was all a mockery and a fraud. I know now, and I knew soon after that night, that the music was what was the matter with me, not religion. I did not see Jesus, and I never have. It was that slow music; that doleful, wailing chant of the hymns. I couldn’t withstand it. I never could. In the army I used to go to all of the funerals because I got such a terrific kick out of the funeral march and the sliding tramp of troops marching at half-step.

But I was doomed. It was in the cards that my self-respect was to be stripped from me and that I was to be emotionally butchered to make a religious holiday. They dragged and hauled at me until I was in the aisle, and then they got behind me and urged me forward. One old woman leaped ahead of us and performed a war dance that would have done credit to a frenzied worshiper of Voodoo. And as she pranced and cavorted she screamed:

“A bad boy is coming to Jesus!”

Others were going down too, shepherded by the hard-working Brothers and Sisters, and as they reached the bench Brother McConnell reached forward and grabbed their hands. For each one he shouted “Praise the Lord! Another sinner come to Jesus!” and then he gave the sinner an expert shove that catapulted him into the hands of a waiting Brother who immediately knelt with him and prayed. The team work was magnificent. I tried to hang back, but the band began playing again. The thunderous cadences of “Nearer, My God, to Thee,” pealed from the organ, and I couldn’t stand it. I was being torn to pieces emotionally, and I staggered and stumbled down the aisle, sobbing, hardly able to stand. They thought it was religion, and the Brothers and Sisters who were pushing and shoving me shouted ecstatically that God had me; it was obvious that I was suffering, and suffering has always been accepted as a true sign of holiness.

But it was not God and it was not religion. It was the music. Behind me came my brother, sedately, as he always did things. He went calmly to join the godly; for him there was no pushing and no pulling; when he saw me being dragged into the aisle he simply got to his feet and followed. I have always suspected that he went along merely to take care of me; frequently he did that. He was continually fighting my battles, and if he did not like the nicknames that the other boys fastened onto me, he protested so fiercely that the name was transferred to his shoulders. They tried to call me “Cat” for some obscure reason when I was a boy, and my brother did not like it; and to this day he is “Cat” Asbury in Farmington.

Brother McConnell grabbed my hand and shook it clammily when I reached the mourners’ bench, and I was shoved into a seat. Immediately a Brother plopped down beside me, an old man whom I had known all my life, and who I knew perfectly well was an old skinflint and a hypocrite, a Sunday Christian. He put his arm around my shoulders and began to pray, crying down my neck and shouting that another soul had been saved, calling on the Lord to witness the good work that he was doing. I half expected him to say: “Give me credit, God; give me credit!” And all the time I was wishing to God that the band would stop playing; my nerves were being shattered by the constant and steady beat of the hymns, and the penetrating wail of the violin and the thunder of the organ.

And at last it did stop. There was silence in the church, except that here and there someone was writhing and moaning. But the shouting had ceased. Brother McConnell had his benches full, all of his workers had each a convert to work upon, and he decided to call it a day and save whatever sinners remained in the congregation for another night. So printed cards were passed around, which we were to sign, indicating the church we would join. Then the evangelist said for all of us who had been baptized to sit down. My brother and I sat down.

With no music to upset me I began to think, and the more I thought, the angrier I got. I was ashamed; I boiled with fury and I wanted to smash the Brothers and Sisters in their smug faces. But I was just a boy and I was afraid. It was at this point that my younger brother came down the aisle and tapped me on the shoulder.

“Hey!” he said. “Mary said to stand up; you haven’t been baptized!”

“You tell her,” I said, “to go to hell!”

Luckily none of the Brothers and Sisters heard me, so I escaped special prayers. I signed my card, agreeing to become a member of the Southern Methodist church, and soon afterward I was released. My sister and my two brothers went home, but I sneaked away and went down to the Post Office, where I found another boy whose influence with a bartender was sufficient to get us a drink. I went with him to a saloon not far from the old Grand Leader building, and there I had my first drink, a gin rickey, and when the bartender would not sell me another I gave a Negro cart-driver a half-dollar and he bought me a bottle of squirrel whisky which I consumed in the vacant lot behind the Odd Fellows’ Hall. I got gloriously drunk, and about three o’clock in the morning I staggered home and up the stairs to the room which I shared with my brother. I awakened him, trying to undress, and he asked:

“What’s the matter with you?”

“Hell’s fire, Emmett!” I replied. “I’ve got religion.”