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The livery stables in Farmington were a sort of symbol of the heretical element of the town. The big Mayberry & Byington barn, down the block from Braun’s Hotel and Saloon, was a particularly delightful place to loaf; it was infested by sinners, abandoned wretches who swore horrible oaths, smoked cigarettes, and drank whisky and gin out of big bottles. The politicians loafed there at such times as they felt they would not be seen by the more godly part of our citizenry.
Two of our most celebrated darkies, Uncle Louis Burks and Uncle Mose Bridges, spent most of their time at the Mayberry barn, and we considered them quite fascinating, especially Uncle Louis. He regaled us with tales of the days when, in the South before the Civil War, he had no duties except be the father of as many children as possible; that was his job. He estimated the number of his progeny anywhere from fifty to five hundred, according to the amount of liquor he had consumed before counting, and we generally gave him the benefit of the doubt and called it five hundred. We ranked him with the great fathers of the Bible, and I recall that it seemed to me somewhat strange that the preachers did not offer Uncle Louis’s achievements as proof of the truth of certain portions of the Book.
Uncle Mose’s principal claim to our attention was his dog, a sad-eyed little mongrel that trotted at the end of a string everywhere Uncle Mose went. We were permitted to play with the dog occasionally, much to the disgust of our parents, as we invariably went home scratching. Both Uncle Louis and Uncle Mose were regarded as sinners, partly on account of their color. It was not believed that a black man could enter the Kingdom of Heaven, although the deluded creatures had churches and prayed to God. And then their domestic arrangements were somewhat haphazard, and Uncle Louis frequently boasted that he did not marry all the mothers of his children before the War. Both he and Uncle Mose were familiar figures around Farmington for many years; they did odd jobs at the homes of the godly, and for their pay received part cash and part religious lectures and prayers. They thrived on the cash, and apparently the prayers did not hurt them.
It was at the livery stable, also, that the drummers from St. Louis, waiting for rigs to take them to the towns of the lead-mining district around Bonne Terre, Flat River and Elvins, left their stocks of stories. The coming of a drummer was an event with us; it meant that we should hear things that were not meant for our little ears, and that for a little while at least we could revel in the sight of a man given over to sin and seemingly enjoying it. He used to assure us solemnly that playing marbles for keeps was not a sin anywhere in the world but in Farmington, and tell stories, which we regarded as fanciful untruths, of towns in which little boys did not have to go to Sunday school.
The drummer came in on the herdic from De Lassus before the interurban railroad was built, and he was generally a gorgeous spectacle. He was not welcomed in our best homes, and even his presence in church was not considered a good omen for the forces of righteousness, so he could usually be found loafing in front of the livery stable or dozing in a chair tilted against the wall of the St. Francis Hotel. He brought with him not only the latest stories, but the most advanced raiment; the first peg-top trousers ever seen in Farmington adorned the legs of a shoe drummer traveling out of St. Louis, and they created a furor and established a style. Soon our most stylish dressers had them.
Besides being the abode of wickedness and the lair of Satan, and therefore an extraordinarily fascinating place, the livery stable was also the principal loafing place of a darky who had fits. He was one of our town characters, and was regarded by myself and the other boys as a person of remarkable accomplishments. We felt that to be able to have fits set him above us; we gloated enormously when he suddenly shrieked, fell to the ground and began foaming at the mouth. Our attitude toward him was respectful, and he appreciated it. He was, it seemed to me, proud of his fits. I have known him to rise, finally, brush himself off and ask, simply:
“Was it a good one?”
Generally we thought it was. This darky became such an attraction for us that for a long time, when a group of us could find nothing interesting to do, and when there was for the moment no one in sight to remind us of our duty to God and the church, it was the custom for one of us to say:
“Let’s go over to the livery stable and see Tod have a fit.”
We thereupon trooped solemnly to the big barn and gathered in a circle about the darky, who was generally sitting against the side of the building whittling on a stick. We watched him silently for a while, and then someone mustered up courage enough to say:
“Going to have a fit to-day, Tod?”
With the instinct of the true artist, Tod ignored us for a time, intent upon his whittling. Finally he gave us brief attention.
“Maybe,” he said, and returned to his task.
And then suddenly he uttered a blood-curdling shriek and tumbled headlong from his chair. We watched, fascinated, uttering little murmurs of “ah!” as he writhed and moaned, and when it was all over we settled back with a little sigh of satisfaction. We felt that we had seen a first-rate performance, and when the darky had a fit in front of the Post Office, or in the yard of the courthouse, his audience was increased by as many boys and men as were downtown, shopkeepers leaving their wares to run across and watch.
There was nothing of callousness in our attitude toward the darky. My own feeling in the matter was that Tod was having fits for our benefit, and because he enjoyed it, but at length I came to learn that he could not help it, that the poor fellow was ill. Then I was sorry for him, and one day I asked one of our most prominent Brothers why Tod had fits. He immediately seized upon the question to give me some religious instruction.
“He has sinned,” said the Brother, “and God is punishing him.”
He elaborated his statement, explaining that Tod had probably neglected to attend Sunday school, or had not read his Bible, and that he had thus become a blasphemous sinner and was being properly dealt with. He pointed out that I, too, might grow up and have fits if I was not a good boy. Now, I did not want to have fits, and neither did I want to be a good boy. I wanted to have some fun; I wanted to run about, and play marbles, and go swimming, and put tick-tacks against people’s window on Halloween night. I wanted to do all sorts of things that good boys did not do, yet I most certainly did not want to have fits.
“But, Uncle Si,” I said, “how do you know that God is making him have fits? And why does God do it?”
“Herbie!” He was shocked. “You are blasphemous! You must not question the wisdom of the Almighty. I have faith, and I believe in God and the holiness of His acts. I know that this man must have sinned, or God would not punish him so.”
I was not prepared to confound this faulty logic; it was not then the business of small boys to question anything their elders told them, but to accept without comment the pearls of wisdom that fell from bewhiskered lips. But it seemed to me small business for God to be engaged upon. Yet it did not cause me great surprise, for I had long known that the God who pressed so heavily upon Farmington was a conception of unutterable cruelty, an omnipotent Being whose greatest joy lay in singling out the weak and lowly and inflicting horrible tortures upon them, to the vast and gloating satisfaction of the Brothers and their kind.
Some time afterward, because I was worried over this torturing and punishment of the darky whose writhings had now become less an amusing exhibit than a terrible manifestation of the Almighty, I asked another Brother how he knew that God had a hand in it. But neither he nor Uncle Si ever told me. None of them were ever able to tell me how they knew so well what God wanted and what God did not want; they merely left with me the impression that on occasion they walked with God and that God spoke to them and asked their advice on the conduct of the human race. But the source of their information I could not determine.
I have never found anyone who could satisfy my curiosity on this point; I never then, or later, found a religious enthusiast who would admit that he was offering merely his personal interpretation of the utterances that other men had credited to the Almighty. But there was nothing that entered the mind of God that the Preachers and the Brothers and Sisters of Farmington did not know and that they could not explain and apply to local affairs. They knew precisely what was a sin and what was not, and it was curious that the sins were invariably things from which they received no pleasure. Nor was anything which paid a profit a sin. They knew very well that God considered it a sin to play cards or dance, but that He thought it only good business practice to raise the price of beans or swindle a fellow citizen in the matter of town lots, or refuse credit to the poor and suffering.