Illustration: Clarence Darrow and William Jennings Bryan (The Baltimore Evening Sun, July 9, 1925)

ON THE EVE of the great contest Dayton is full of sickening surges and tremors of doubt. Five or six weeks ago, when the infidel Scopes was first laid by the heels, there was no uncertainty in all this smiling valley. The town boomers leaped to the assault as one man. Here was an unexampled, almost a miraculous chance to get Dayton upon the front pages, to make it talked about, to put it upon the map. But how now?

Today, with the curtain barely rung up and the worst buffooneries to come, it is obvious to even town boomers that getting upon the map, like patriotism, is not enough. The getting there must be managed discreetly, adroitly, with careful regard to psychological niceties. The boomers of Dayton, alas, had no skill at such things, and the experts they called in were all quacks. The result now turns the communal liver to water. Two months ago the town was obscure and happy. Today it is a universal joke.

I have been attending the permanent town meeting that goes on in Robinson’s drug store, trying to find out what the town optimists have saved from the wreck. All I can find is a sort of mystical confidence that God will somehow come to the rescue to reward His old and faithful partisans as they deserve – that good will flow eventually out of what now seems to be heavily evil. More specifically, it is believed that settlers will be attracted to the town as to some refuge from the atheism of the great urban Sodoms and Gomorrahs.

But will these refugees bring any money with them? Will they buy lots and build houses, Will they light the fires of the cold and silent blast furnace down the railroad tracks? On these points, I regret to report, optimism has to call in theology to aid it. Prayer can accomplish a lot. It can cure diabetes, find lost pocketbooks and restrain husbands from beating their wives. But is prayer made any more efficacious by giving a circus first? Coming to this thought, Dayton begins to sweat.

The town, I confess, greatly surprised me. I expected to find a squalid Southern village, with darkies snoozing on the horse-blocks, pigs rooting under the houses and the inhabitants full of hookworm and malaria. What I found was a country town full of charm and even beauty – a somewhat smallish but nevertheless very attractive Westminster or Belair.

The houses are surrounded by pretty gardens, with cool green lawns and stately trees. The two chief streets are paved from curb to curb. The stores carry good stocks and have a metropolitan air, especially the drug, book, magazine, sporting goods and soda-water emporium of the estimable Robinson. A few of the town ancients still affect galluses and string ties, but the younger bucks are very nattily turned out. Scopes himself, even in his shirt sleeves, would fit into any college campus in America save that of Harvard alone.

Nor is there any evidence in the town of that poisonous spirit which usually shows itself when Christian men gather to defend the great doctrine of their faith. I have heard absolutely no whisper that Scopes is in the pay of the Jesuits, or that the whisky trust is backing him, or that he is egged on by the Jews who manufacture lascivious moving pictures. On the contrary, the Evolutionists and the Anti-Evolutionists seem to be on the best of terms, and it is hard in a group to distinguish one from another.

The basic issues of the case, indeed, seem to be very little discussed at Dayton. What interests everyone is its mere strategy. By what device, precisely, will Bryan trim old Clarence Darrow? Will he do it gently and with every delicacy of forensics, or will he wade in on high gear and make a swift butchery of it? For no one here seems to doubt that Bryan will win – that is, if the bout goes to a finish. What worries the town is the fear that some diabolical higher power will intervene on Darrow’s side – that is, before Bryan heaves him through the ropes.

The lack of Christian heat that I have mentioned is probably due in part to the fact that the fundamentalists are in overwhelming majority as far as the eye can reach – according to most local statisticians, in a majority of at least nine-tenths. There are, in fact, only two downright infidels in all Rhea county, and one of them is charitably assumed to be a bit balmy. The other, a yokel roosting far back in the hills, is probably simply a poet got into the wrong pew. The town account of him is to the effect that he professes to regard death as a beautiful adventure.

When the local ecclesiastics begin alarming the peasantry with word pictures of the last sad scene, and sulphurous fumes begin to choke even Unitarians, this skeptical rustic comes forward with his argument that it is foolish to be afraid of what one knows so little about – that, after all, there is no more genuine evidence that anyone will ever go to hell than there is that the Volstead act will ever be enforced.

Such blasphemous ideas naturally cause talk in a Baptist community, but both of the infidels are unmolested. Rhea county, in fact, is proud of its tolerance, and apparently with good reason. The Klan has never got a foothold here, though it rages everywhere else in Tennessee. When the first kleagles came in they got the cold shoulder, and pretty soon they gave up the county as hopeless. It is run today not by anonymous daredevils in white nightshirts, but by well-heeled Free-masons in decorous white aprons. In Dayton alone there are sixty thirty-second-degree Masons – an immense quota for so small a town. They believe in keeping the peace, and so even the stray Catholics of the town are treated politely, though everyone naturally regrets they are required to report to the Pope once a week.

It is probably this unusual tolerance, and not any extraordinary passion for the integrity of Genesis, that has made Dayton the scene of a celebrated case, and got its name upon the front pages, and caused its forward-looking men to begin to wonder uneasily if all advertising is really good advertising. The trial of Scopes is possible here simply because it can be carried on here without heat – because no one will lose any sleep even if the devil comes to the aid of Darrow and Malone, and Bryan gets a mauling. The local intelligentsia venerate Bryan as a Christian, but it was not as a Christian that they called him in, but as one adept at attracting the newspaper boys – in brief, as a showman. As I have said, they now begin to mistrust the show, but they still believe that he will make a good one, win or lose.

Elsewhere, North or South, the combat would become bitter. Here it retains the lofty qualities of the duello. I gather the notion, indeed, that the gentlemen who are most active in promoting it are precisely the most lacking in hot conviction – that it is, in its local aspects, rather a joust between neutrals than a battle between passionate believers. Is it a mere coincidence that the town clergy have been very carefully kept out of it? There are several Baptist brothers here of such powerful gifts that when they begin belaboring sinners the very rats of the alleys flee to the hills. They preach dreadfully. But they are not heard from today. By some process to me unknown they have been induced to shut up – a far harder business, I venture, than knocking out a lion with a sandbag. But the sixty thirty-second degree Masons of Dayton have somehow achieved it.

Thus the battle joins and the good red sun shines down. Dayton lies in a fat and luxuriant valley. The bottoms are green with corn, pumpkins and young orchards and the hills are full of reliable moonshiners, all save one of them Christian men. We are not in the South here, but hanging on to the North. Very little cotton is grown in the valley. The people in politics are Republicans and put Coolidge next to Lincoln and John Wesley. The fences are in good repair. The roads are smooth and hard. The scene is set for a high-toned and even somewhat swagger combat. When it is over all the participants save Bryan will shake hands.

To be continued