USA > North Carolina > Chowan County > Economic and social history of Chowan County, North Carolina, 1880-1915 > Part 14
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While women are generally considered more religious than men, in the rural sections of Chowan the men of the Baptist faith attended nearly twice as many regular ser- vices as did the women. Saturday seems to have been " men's day," and only a few women were ever present.1 On Quarterly Meeting Saturdays (every third month) a few more of the women usually came out than on the other meeting Saturdays. This was the time when the " roll-call of the sisters " was supposed to take place, but, as a matter of fact, it was usually dispensed with by unanimous vote,
1 It was a common thing to see a congregation of a hundred and fifty having not more than four or five of its members women.
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since by the time this item of business was reached every- body was hungry and wanting to go home. On Sundays the women came out in full force.
Methodist .- The individual Methodist congregations had no regular week-day meetings, their business sessions being held at irregular intervals. When a number of things de- manding the attention of a local body accumulated, there would be a call-meeting for the sole purpose of considering them. There never was any church service on such oc- casions. Aside from these differences their meetings were much the same as those of the Baptists.
Edenton Congregations .- In Edenton the three principal denominations-Episcopal, Methodist, and Baptist-usually held two services each Sunday, morning and evening.
Special .- Besides the regular monthly meetings, there were special all-day meetings, with free dinner on the ground for the general public. The principal ones of this class were the " Conferences " of the Methodists, the " Unions " and "Associations " of the Baptists, and the revivals by both the Methodists and the Baptists. Probably the most im- portant-most important because the most frequent-of these, were the revivals,1 locally known as " protracted meetings." Most congregations had one every year or two, lasting for about a week. Usually during the first two or three days, services were in the afternoons only, while dur- ing the rest of the week they were held all day.
PLACES OF WORSHIP
Grounds .- The church houses were nearly always built in the woods. The undergrowth would be trimmed out for an acre or two around the house, leaving the trees for shade
1 Revivals are not common in the Episcopal and Catholic organiza- tions, but these two branches of the church had but a small following in Chowan. Cf. table 23, p. 288.
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and hitching posts. The woods beyond the grove was the only toilet for either men or women, the men going in one direction and the women in another.
Buildings .- With the exception of two brick houses in Edenton, the church buildings were all plain wooden struc- tures. Probably three-fourths of those for white people were painted and plastered, the other fourth and most of those for the colored being simply unpainted and unplastered barn-like hulls. Several of the white churches antedated the Civil War, and still retained the galleries formerly used by the slaves. Most of the churches had two front doors (usually, also, one or two in the back) from each of which led an aisle to the rear, where was located the pulpit. There were three tiers of seats down the main body of the house- a tier of short benches on each side, and a tier of long ones in the center-and one tier of three or four benches on each side of the pulpit, the one on the men's side of the house being known as the " amen corner."
Seating Arrangement .- The women sat on the right side (going in) and the men on the left. If a man took a woman to church he went with her as far as the woman's door, where he left her to find a seat as best she could (there were no ushers, so everybody found a seat for himself), and then backed off and went in at the men's door. In a general way the seating was as follows: The deacons and older men oc- cupied the "amen corner," the corresponding corner being occupied by the older women. On the side tiers were the men and women of the next generation, with their children. On the center tier were benched the young people of both sexes, but, as a rule, not interspersed. In fact, many churches had a railing running the full length of the middle tier of seats for the express purpose of separating the sexes. If a youth took "his girl " to church he could sometimes muster sufficient courage to sit with her on this middle tier,
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but this was so rare that it was much noticed whenever it occurred. During the special all-day meetings, there was some mixing up of the sexes in the seating, but even then it was confined largely to the center tier and to the near-grown and recently-grown of the unmarried, it being most un- common to see a man sitting with his wife.
Spitting .- This segregation of the sexes was a very real protection to the women. All along the left-hand tier sat numerous tobacco-chewers who experienced no qualms at flooding the " house of God " with tobacco spittle. In many churches there were distributed over the men's side of the house little pine boxes (having either sand or sawdust in them) to spit in. If a " spit box " happened to be near, the chewers would take pot-shots at it; but if none was there, or they failed to hit the receptacle, it was all the same to them. Some seemed to take special delight in seeing how big a puddle of tobacco spittle they could make on the church floor. It was no uncommon thing for individual men dur- ing a single service. to squirt tobacco juice over a space as large as a Merry Widow hat.
BABIES
The whole family, babes in arms as well as grown-ups, went to church. Some few babies were " good " and would sleep through most of the service, but the vast majority were not of this order. Some crawled around on the pulpit under the preacher's feet; some frolicked up and down the aisles eating cake, biscuit, and candy; some of the more ill- disposed bawled most of the time, irritating the entire con- gregation and drowning out the voice of the preacher for everyone, except those very near him. One might think that the mothers would have had the common sense and the courtesy to remove the youngsters when they persisted in disturbing the whole house, but most of them did not. Nor
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did the preacher dare seem to notice these manifold dis- tractions to both himself and the audience. If he did, forth- with both men and women were up in arms against him, and his head was likely to get the axe at the next annual election, if in a Baptist church where each congregation elects its own pastor, and, if in a Methodist, things usually became so un- pleasant for him that he would utter a prayer of thanks when transferred to another field. Many preachers, in order to especially ingratitate themselves into the good graces of the women, frequently would say something to this effect: " Mothers, come to church and bring your babies. They don't bother me."
DOGS
In summer, when the doors were open, the dogs had free range of the house. They came in for two reasons-so- ciability and something to eat. It was their custom to trail the babies all about the house, eating that which they dropped, or threw away, and not infrequently that on which they were still gnawing. Sometimes two or three dogs would engage in a pitched battle in the open space down in front of the pulpit. When such encounters took place the pious deacons would lend a vigorous hand, or rather foot, thus increasing the uproar and arousing the wrath of those whose dogs were being kicked about. At some churches there were worthy brethren who were self-ap- pointed dog-whippers, and who, in order to properly perform this service of their Lord and Master, were accustomed to carry into the house the keenest horsewhip they could find on the church grounds. Apparently nothing did their right- eous souls so much good as to come down with all their might upon the innocent-looking hounds, causing the poor be- labored beasts to let forth yelps that could be heard a mile away.
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MUSIC
The rural churches had no organs, or other musical in- struments, and for two very good and sufficient reasons : first, many church-goers in the country thought instru- mental music had no place in church, some even going so far as to call it the work of the devil; second, there was no one to play. What music there was, was singing by the congregation of the old-time slow, simple tunes. Seldom was the range more than an octave, or the notes shorter than an eighth.
DOCTRINES AND TEACHINGS
Besides the distinctive doctrines of its different branches, the church as a whole, as represented in Chowan, taught most of the principles set forth in the " Apostles' Creed," a burn- ing hell 1 where all unbelievers were to pass their future existence in unceasing agony, and a heaven for those few 2 who hearkened to the " inner voice." The salvation taught was the " salvation by faith " rather than " by works "- salvation by self-denial rather than by generosity. "Works" were by no means left untouched in the exhortations of the ministers,3 but it was argued that "works" followed genuine
1 Hell was declared to be "seventeen times hotter than a brick-kiln," -the hottest thing known in the rural districts.
* One favorite quotation of the ministers was, " Straight is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." (Matt. vii: 14) ; another which enjoyed much popularity was, " Many are called, but few are chosen." (Matt. xxii : 14.) This is still the teaching. No later than September 1914, one of the best-educated ministers who ever visited the county said to me in a private con- versation that in his opinion not more than twenty million of the present sixteen hundred million population of the world (The World's Almanac for 1915 states the population of the world for 1912 as 1,643,000,000) were genuine Christians, and that only the Christians would be saved.
3 " The Lord loveth a cheerful giver," and " It is more blessed to give than to receive," were passages often quoted by the spiritual pilots
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faith as " the night the day "-that works were the natural fruit of faith-hence it was faith that was emphasized. The life to come was stressed rather than the life which now is. The people were taught to endure the sufferings of this life for the sake of that fuller and richer life into which the righteous would enter when their earthly existence was over. All who while on earth failed to accept the New Testament plan of salvation, were to be paid in full at the final great reckoning when the " just Judge " would mete out to each of this class his dues " according to the deeds done in the body." These were those who elected to remain under the law. All such, if they failed in one particular, were guilty of the whole, and since no one was supposed to be able to live without offending in some point, theirs was considered a hopeless case. By believing in Christ one escaped justice and obtained mercy instead.
Heaven was a sort of loafers' paradise 1-a place where there was nothing to do but laze around "in shining robes and starry crowns," admire "the gates of pearl and the streets of gold," and, with the angels, sing " hallelujahs to the Lamb."
PREACHERS
The preacher most in favor was he who could do the most fluent and loudest talking, relate the most harrowing death- bed occurrences, paint the most lurid pictures of hell, and do the most scorching of poor damned sinners in the short- est period of time. It was " preaching," not the exposition
to induce the close-fisted to part with their cash, as they were starting the stewards and deacons out after the "silver offering," which usually, however, turned out to be largely a " nickel and copper offering."
1 This notion of heaven is expressed in the lines of many of the popular hymns. Some of them are as follows: "There is rest, sweet rest, in heaven." "Every day will be Sunday by and by."
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of the Bible, that the people wanted; the slow, deliberate, scholarly, discourse upon the Scriptures, appealing to the reason, called forth little enthusiasm. The minister who could appeal most strongly to the feelings and stir up the most excitement was considered best. This type of min- ister was especially in his glory at "protracted meet- ings." Unless one could picture hair-raising, tear-starting scenes he was no good on such occasions. The successful revivalists were those who dealt in such exhortations as the following :
Young man, young woman, you know that in refusing to hearken to the Saviour's voice you are trampling with unhal- lowed feet upon the fervent prayers of that dear old sainted mother of yours who loved you so much and who has now gone on to receive her reward. Fathers, mothers, have you forgotten the voices of the little ones who used to climb upon your knees and put their little arms about your neck? These little ones now await you in glory. Why will you harden your hearts? This was God's discipline to you. Must He still further wring your hearts in order to bring you to accept His terms? Sinners, this may be your last chance. God says, " My spirit shall not always strive with man." 1
SOCIAL FEATURES
Place of Communication .- The church served not only the religious side of the natures of these people, but also the social side; in fact, it is highly probable that this latter was the more important of the two. The paucity of artificial means of communication, together with the small amount of book-learning, made it necessary that the dissemination of most information be done by personal intercourse. The
1 Cf. Gen, vi, 3. They did not balk at taking any phrase out of its original connection and making whatever application of it that happened to suit their purpose.
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church was one of the chief, if not the chief, centers for the interchange of ideas and general gossip. Many people ar- rived early, and not a few stayed out under the trees talking till long after the services had begun, while some never went in at all. After services were over, almost everybody visited for a little while. The all-day meetings with dinner on the ground were especially attractive, because of both the elab- orate free dinners and the unsurpassed social opportuni- ties afforded by the interval between the forenoon and the afternoon sessions. Many of these big meetings, the re- vivals in particular, came off in the late summer and early fall. As this was a time of comparative leisure with the farmers, and as the meetings were the biggest attractions going, they were exceedingly popular. On such occasions as these, lovers enjoyed the rare good fortune of sauntering around together and privately pouring out to each other their fancied feelings. Under these circumstancs it is not sur- prising that the church-ground was the place where many a bargain was made that sealed the fate of two lives " for better or for worse."
Place of Exhibition .- The church was also the chief place for the display of millinery, the flashing of jewelry, and the exhibition of numerous lace-trimmed white petticoats. At this period, instead of wearing a single invisible petticoat, or none at all, it was customary for the women when " dressed up" to wear as many petticoats as they could well move around in. From three to four was the minimum worn even in summertime, and from that on up to eight and ten were worn on special occasions. Young girls who were planning visits out of the neighborhood frequently bor- rowed the best petticoats of their girl friends in order to make a big display in this class of lingerie.1
1 These are facts given to me by women who were then leading social lights. They are also attested by numerous others.
CHAPTER XVIII
THE CHURCH IN 1915
CHURCH POPULATION
THE church population of the county in 1906 was larger than the population above fifteen years old, the figures being 592 and 590, respectively, out of every 1000 of the entire population. During the period from 1890 to 1906 the ratio of the church population to the total population increased 8.6 per cent. In other words, the number of church com- municants rose from 506 out of every 1000 of the total popu- lation in 1890 to 592 in 1906.1 This percentage increase in church membership was doubtless due not to any marked in- crease in either morals or religion, but rather to the fact that people come into the church at an earlier age now than for- merly. Children-almost babes in arms-are now not only welcomed, but by many preachers are even urged to become members of the church.2 Thirty years ago such practice would have been generally disapproved. Some question it now. Once in the church, one is likely to stay. Some few voluntarily drop out for a while, and from a few others the church from time to time withdraws fellowship because of
1 Thus far the U. S. Census Bureau has collected reliable church statistics at only two dates-1890 and 1906. Cf. table 24, p. 289.
2 In September 1914, I heard one of the most popular ministers that ever preached in the county relate in a revival the story of a six-year- old girl who came into the church under his ministry. This little girl, so he stated, was one of the best church-workers he had ever known. He gave the incident to influence the parents against objecting to their little ones joining the church.
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their refusal either to be disciplined or to bear some of the expenses of the organization; but these usually come back and die in the church, if they live much past middle life. But few make "profession of faith " after reaching their twenty-fifth year, and so the shoving back of the age limit not only gives a longer period in which to bring them in, but also includes a more impressionable one.
PLACES OF WORSHIP
Grounds .- The rural churches are still located in groves, but with the increase of population and the concomitant in- crease of clearings, some no longer are immediately sur- rounded by dense forests. A very few congregations have therefore thought it necessary to build privies on the grounds, but for women only.
Buildings .- Of the church edifices of the county, only five 1 (four for white and one for colored, all located in Edenton) are brick, the others being of wood. But the houses of worship of both races are much larger, finer, and more comfortable than formerly. Most of them are painted, plastered, and carpeted, and some have towers and stained- glass windows. The improvement in the seats has been especially marked. Where formerly they were excruciating, straight-back benches made by local carpenters who paid no attention to the shape of the body, now they are frequently factory-made, and if locally made, some regard is had for the comfort of those who are to use them. A very noticeable change is the absence of the spittoons, and the presence of more inviting floors as the result of less spitting. This is another evidence of the increase of decency, and of a grow- ing knowledge of the principles of sanitation and hygiene. The latter also is further evidenced by the fact that many
1 Another is now (August 1916) under construction, in Edenton.
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of the church buildings ( for colored as well as for white) now have their windows fitted with weight and cord, thus permitting ventilation from the top as well as from the bottom. It should be added, however, that this convenience is all too little used.1
The more recently built places of worship have only one front door, and some of them three aisles instead of two (one center and two wall), and two tiers of seats in the main body of the building instead of three. In the rural districts the men and women, for the most part, still sit separately, though this custom is not so strictly adhered to as formerly.
Music .- Instrumental music has been introduced. Prac- tically all of the white churches and a few of the colored now have organs, and generally there is some one on hand who can get some sort of music out of them. On the whole the music is faster and more pretentious than in the eighties. Many churches now try to have some semblance of a choir.
Other Items .-- While certain conditions have changed con- siderably, others have changed hardly at all. The type of minister most preferred is about the same as it was three and a half decades ago, while the distraction caused him and the audience by fractious, bawling infants has abated but little, if any. The youngsters still crawl and romp over the house nibbling biscuit and cookies, and are still trailed by the hungry-looking, wistful-eyed curs of the neighborhood.
TEACHINGS AND PRACTICES
The essential principles of the church have remained about the same. Dancing and card playing (except in Epis-
1 So far as I have observed, it is used even less in the white churches than in the colored. Even in summer it is common to see white churches with modern windows, ventilated only from the bottom.
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copal and Catholic bodies) are still classed with swearing, drunkenness, gambling, and whoring. Goodness is not en- joined from principles of rightness and justice, but rather as a matter of policy-it is a paying proposition : " believe and be baptized and thou shalt be saved," 1 shout the preach- ers-saved from an eternal hell to an eternal heaven. Justice for the righteous is not the thing promised or desired, but rather mercy. The wicked-the unbelievers 2-those who want some evidence of the truth of a proposition before they are willing to accept it-these constitute the major portion of those destined to receive justice. For the others, justice is to be escaped by believing the chief tenets of the church and supporting it and its undertakings more or less willingly. It is generally less. In fact, not infrequently is the support just as little as the member thinks possible to give and still have his name retained on the books of the church. Living a clean, decent life and practicing all the virtues said to have been taught by the Christ both by word and deed, avail- eth nothing, so far as the after life is concerned, unless one believes the New Testament story of Christ, the story of creation, and the entire host of other Biblical tales, such as the accounts of the exploits of Noah, Moses, Jonah, Samp- son, and Daniel-tales which tax rather heavily the credu- lity of many. Doubtless there are some who are positively unable to accept the whole of such teachings, but if so, they, for the most part, have the wisdom to keep quiet, even though they stay out of the church.
1 A variation of Mark xvi: 16, "He that believeth and is baptized shall be saved."
2 Unbelief is considered the most dangerous of all sins, since it is thought to be the one sin which if persisted in by a person will even- tually drive the spirit away for good and all, leaving such person in an irredeemably lost condition.
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SEEING THINGS IN A NEW LIGHT
Some of the ablest thinkers and warmest friends of the church have begun to realize that such conditions as those above outlined tend to foster the very thing they would most like to avoid-a mercenary church membership, consisting of two varieties : the hell-scared, heaven-bought variety, and the self-seeking, policy-pursuing variety. Those of the for- mer class are impelled by the fear of hell and the hope of heaven. Those of the latter class lack the blind faith of the former and in their lives repudiate the doctrine which teaches one to endure privation here for the right of hoping to en- joy plenty hereafter. In other words, they value rather highly present earthly goods and discount very heavily future celestial wares, but at the same time have the keen- ness to recognize in church membership a business asset of no mean value, and the hypocrisy to exploit this asset to the limit of their ability.
The true friends of the church-the honest supporters of her socializing activities-are beginning to wonder if it might not possibly be of more service to mankind at large if all self-styled Christians should occupy the time which they dedicate to the Lord, in trying to apply to their present, everyday living, principles said to have been enunciated by the One they claim the founder of their religion, instead of frittering it away in discussing wrongs alleged to have been committed by the Jews nearly two thousand years ago. In a word, some of the far-thinking and best friends of the church are beginning to feel that the people in general would attain a much higher degree of soul development as well as of civic development, if the leaders stressed living rather than believing - stressed the desirability of securing eco- nomic, political, and social justice here, rather than the de- sirability of securing a lazy, indolent, heavenly existence hereafter.
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