A Southern Gallimaufry
To have Angelo Mistilis teach you how to cook onions is on the level of having Yo-Yo Ma show you how to tune a bull fiddle. Angelo has without doubt cooked more onions than anyone in the state of Mississippi on that seasoned grill in his restaurant on College Hill Road in Lafayette County and served them up to generations of Oxonians, Ole Miss students and assorted riff-raff on his legendary hamburger steaks. Thanks Lisa for sharing this gem.
This old egg-and-bread dish goes by many names. At my childhood table, it was known as eggs-in-a-basket. Later I found it was hens-in-a-nest, toad-in-the-hole by Brits, and one version simply called egg toast. But when I published a recipe for eggs-in-a-basket some time ago, the actress Susan McPhail pointed out that, “Tennessee Williams calls them ‘Eggs Birmingham’ in Baby Doll.”
Well, I’ll be damned (I thought). You’d think growing up less than 200 miles from Birmingham (Alabama), I’d know of eggs Birmingham; moreover, you’d think a Southern food writer with a degree in literature would have found this blip on his radar decades ago. But no. Fortunately, I happen to know a lot of people—like Susan—who are smarter than I am, which is bruising to my self-esteem, but provides me with some assurance of being well-informed, or at least the comforting illusion thereof.
Baby Doll (1956), produced and directed by Elia Kazan and starring Carroll Baker, Karl Malden and Eli Wallach, was shot on location at the Burrus House near Benoit, Mississippi, which at that time was in a state of considerable decay. Williams wrote the script, which was nominated for Best Adapted Screenplay (Kazan claimed in his autobiography that Williams was only “half-heartedly” involved in the screenplay), drawing from his previous works 27 Wagons Full of Cotton, a 1946 one-act play that Williams referred to as “a Mississippi Delta comedy, and The Long Stay Cut Short, or, The Unsatisfactory Supper, a moving short drama about the turning out of an old servant, published in 1946 along with 4 other one-act plays in American Blues: Five Short Plays.
In 27 Wagons Full of Cotton, Jake, a middle-aged, shady cotton gin owner with antiquated equipment burns down the mill of the Syndicate Plantation, a rival in the cotton business where Silva Vicarro serves as Superintendent. Vicarro, who knows what happened but cannot prove it, gets revenge by raping Jake’s young and voluptuous but childlike and naïve wife Flora.
The Long Stay Cut Short, or, The Unsatisfactory Supper, depicts the story of Archie Lee and his Baby Doll Meighan (parallels of Jake and Flora in 27 Wagons Full of Cotton) who are reluctantly providing a home to Aunt Rose, an elderly relation who has been passed around among the family to house. An “unsatisfactory supper” cooked by Aunt Rose, who neglected to light the burner under the greens she’d put on the stove earlier. She offers to make eggs Birmingham to appease him.
ARCHIE LEE. What is eggs Birmingham?
AUNT ROSE. Why, eggs Birmingham was Baby Doll’s daddy’s pet dish.
ARCHIE LEE. That don’t answer my question.
AUNT ROSE. (As though confiding a secret.) I’ll tell you how to pre- pare them.
ARCHIE LEE. I don’t care how you prepare them, I just want to know what they are.
AUNT ROSE. (Reasonably.) Well, Son, I can’t say what they are without telling how to prepare them. You cut some bread-slices and take the centers out of them. You put the bread-slices in a skillet with butter. Then into each cut-out center you drop one egg and on top of the eggs you put the cut-out centers.
. . .
ARCHIE LEE. (Roughly, his back still turned.) I don’t want Eggs Bir- mingham.
BABY DOLL. He don’t want Eggs Birmingham and neither do I. But while we are talking, Aunt Rose-well-Archie Lee’s wondered and I’ve been wondering, too. . .
AUNT ROSE. About what, Baby Doll?
BABY DOLL. Well, as to whether or not you’ve—made any plans.
AUNT ROSE. Plans?
BABY DOLL. Yes, plans.
AUNT ROSE. What kind of plans, Baby Doll?
BABY DOLL. Why, plans for the future, Aunt Rose.
Rose, in despair, with characteristically Williamsian pathos, rushes to the yard to gather roses in an approaching storm: The blue dusk deepens to purpleand purple to black and the roar comes on with the force of a locomotive as AUNT ROSE’S figure is pushed toward the rose-bush.
In Baby Doll, “Aunt Rose Comfort” offers to make Archie Lee (Karl Malden) “my Eggs Birmingham” when he rejects her undercooked greens. Vaccaro (Wallach) offers to hire her to cook for him in her home and make eggs Birmingham for him there, a much more humane fate for Rose, but a move designed to needle Archie Lee, who asks, “Anything else around here you wanta take with yuh, Vacarro?” insinuating Baby Doll herself.
This heartfelt essay is the introduction to The Yazoo River by Frank E. Smith, the forty-seventh volume in The Rivers of America, a landmark series of books for the most part written by literary figures. The series spanned three publishers and thirty-seven years, starting in 1937 and ending in 1974 with the sixty-fourth volume.
At the time The Yazoo River was published, Smith, was a U.S. Congressman from the Delta region. Rep. Smith’s congressional career ended when redistricting forced him into a contest with fellow Democrat Jamie Whitten in the 1962 primary.
“It was Smith’s refusal to ‘race it up’ in his 1962 campaign that paved his way to defeat,” reporter Robert E. Baker later wrote in The Washington Post. Bowing to political reality, Smith knew “he could not participate in the vital field of human relations as a legislator,” Baker wrote in a 1964 review of Rep. Smith’s memoir, Congressman from Mississippi.”
“I had a problem,” Smith said, “but it did not reach momentous proportions until internationalism in any form became synonymous in Mississippi with socialism, communism, one-worldism, or (worst of all) integration.” Smith noted that “it was hard to find language that would satisfy my constituents and still not stir up hate.”
His perspective on the Yazoo Delta Region, where he concentrated on the special problems of conservation and development of natural resources, is that of a native son. Smith was born in Sidon, Miss. After attending public schools there and in Greenwood, Miss., he graduated from what was then Sunflower Junior College, in Moorhead, Miss. He received a bachelor’s degree in 1941 from the University of Mississippi, where he studied history. He went into the Army as a private a few weeks after the bombing of Pearl Harbor brought the United States into World War II. He became a field artillery officer in Europe.
After the war, he was editor of the Greenwood Morning Star, and in the late 1940s, he served as legislative assistant to Sen. John C. Stennis (D-Miss.). After holding a state senate seat from 1948 to 1950, he was elected to Congress in 1950. His district encompassed the Delta, from just north of Vicksburg almost to the border with Tennessee.
Smith’s Yazoo (1954 )was preceded by Hodding Carter’s The Lower Mississippi in 1942. Smith dedicated his work
“In Memory of my Brother Fred Cecil Smith
Who loved the Yazoo country
and died defending it
at Guadalcanal/Nov. 19, 1942.”
The first tributaries of the Yazoo rise where the Tennessee hills meet the Delta of Mississippi, and eventually they drain all of the western half of the state down to Vicksburg.
The actual Yazoo watershed includes a few miles in Tennessee, southeast of Memphis, but the river and its basin belong only to Mississippi. The Yazoo carries the waters of the Coldwater, the Tallahatchie, the Yalobusha, the Yocona, the Skuna, the Sunflower, the Quiver, and other sizable streams like Steele’s Bayou, Bogue Phalia, and Deer Creek, which somehow missed the dignity of being called a river. In late summer, before rains, they are clear, pale-green ribbons among the willows. In the winters and springs they are ever-widening seas of yellow mud, taking to the Gulf the wealth of the land they drain.
With its satellite streams, the Yazoo is one of the major tributaries of the Mississippi, outranked only by the Ohio among the streams which flow from the east into the Father of Waters. With the extreme limit of its watershed barely touching Tennessee, the Yazoo is entirely within the state of Mississippi, not even forming part of a state boundary line. Although confined to the northwest quarter of one state, the story of the Yazoo is, more than anything else, the story of the Deep South, a region that was an American frontier for one hundred and fifty years. The story of the Yazoo country is the story of the role of cotton and high water and their influence on American life.
Memphis, on the Mississippi, is the metropolis of the Yazoo country today and a likely starting point for any traveler who wants to go south to visit the area, but the Yazoo wilder- ness had a world-wide fame long before Memphis was even a flatboat landing. Today the Yazoo is still an agricultural region, with no towns of any size. Vicksburg, on the Mississippi at the mouth of the Yazoo, is the largest and best known. But the Yazoo-Mississippi Delta, richest and broadest of all the Mississippi Valley bottom lands, is America’s most fabled fertile farmland, the last stronghold of King Cotton and the Southern plantation.
The river’s basic stream begins with the Coldwater, which becomes a respectable river long before it meets the Tallahatchie 220 miles down in the Delta. The Tallahatchie has already curved 190 miles through the hills as the “Little Tallahatchie” and is big enough to dominate at the merger and give its name to the new stream. The Tallahatchie moves south 111 miles through Delta land before it is joined by the Yalobusha, fresh from 165 miles in the upland hills. Together they become the official Yazoo, with 189 more miles to go before joining the mother Mississippi at Vicksburg. The 520 miles of the Coldwater-Tallahatchie-Yazoo make it one of the major tributaries of the Mississippi. For the purposes of this book, I have included all the streams of the Yazoo system, for they are all part of the same story of the cotton country of Mississippi.
The most accepted geological theory is that the Yazoo was once the Ohio. The wide, sweeping scars which have been left on the Delta land in the form of crescent lakes and bayous are too broad and big to have been cut by the Yazoo itself. The Mississippi is known to have been still in place to the west at the time these scars were in the making, and so geologists are convinced that once the Ohio came down the path of the Yazoo, before erupting earth changed its route from south to west and established the Tennessee River as another part of its old channel.
Our story will not be of that geological mystery, but of the people whose lives were influenced and fashioned by the Yazoo and those who today are attempting to better their way of life by refashioning the Yazoo itself. Of necessity the story has to be about cotton, for the fleecy staple has dominated all the history of the white man on the Yazoo, who so often has come to believe it a kind of white gold.
The bluffs and rolling hills of the upper Yazoo country were the great prizes to be wrested from the Choctaws and Chickasaws in the years immediately after Mississippi became a state. This was the frontier of cotton during the famous flush times of the Southwest. The planters of the region where cotton was so vigorously ruling were chief among the Secessionists in 1860, eager to preserve the system which had opened up new land for them, and which annually brought forth a heavy harvest from the fertile acres.
Postponement of the conflict for a few years might have greatly dampened their enthusiasm for the plantation system and slavery. The topsoil was thin throughout the upper Yazoo basin, and it began to wash away into poverty just as soon as farming returned to its peak after the failure of the War for Southern Independence. The evils of the cash-crop economy which the tyrant of the new plantation credit system soon shackled on the land were a major contributing factor to the rapid erosion of the land, but the decline in fertility was inevitable from the start.
Only the Delta land, the major portion of the Yazoo basin, was rich enough to sustain the new cotton system for a long period of time. Before the war the flat Delta country, which had fed to a richness surpassing the Nile Valley on the regularly overflowing rivers, was known as the Wilderness. Bold men willing to push out from the steamboat landings found it a morass of forest and swamp and cypress brake, seemingly all of it under water half the time. Pioneer settlement of both planters and squatters began even before the land was ceded by the Indians, but the Delta was still a frontier for years after the Civil War. This was the time for a new type of pioneer, one who could get the most results from the black laborers who were now free men and thus establish the last stronghold of the feudal plantation system, which did not change materially until it felt the impact of the economic revolution which got underway in the 1930’s.
The people of the Delta define their region as the Yazoo Delta, to differentiate it from the technical delta of the Mississippi south of New Orleans, and they have made the story of the Delta the principal part of the story of the Yazoo. Rich land makes the Delta richer, if the richness has only been by comparison with the poverty-stricken hill cotton country of Mississippi. The symbol of the richness has been Delta cot- ton, which traditionally commands a premium of at least two cents per pound because of its long staple quality. The Delta pattern of life for all of its people, black and white, has been richer in the same comparison, both for those who lived it and those who watched it.
Even though one or two small factories are now found in nearly all the towns of the basin with as much as two or three thousand population, cotton is still the dominant factor in the economy. There is an oil refinery on the banks of the river south of Yazoo City, near the site of the Confederate shipyard, but petroleum development has touched only a portion of the Yazoo country largely outside of the Yazoo watershed. Traditional Southern cotton production is shifting to California and the Southwest, but the Yazoo Delta will likely stay with cotton for a long time still to come.
The Delta is all sky and level lands that never fall beyond the horizon in any direction, for the high riding clouds are tumbled down behind the bayou cypress. No trees are in the cotton that shimmers white through the brown foliage in the September sun, but every field is broken by the lines of willows and cypress that follow a bayou. Delta sunsets bring the whole land into a blaze that gives the brownish light of fire to every object until the grayness of dusk moves in.
There are no theatrical Southern “mammies” here, dressed in store-bought bandannas and gingham for the benefit of tourists. The Delta has not attempted to sell the romance of cotton and the plantation instead of the staple itself. By the same token, the Delta has never known much of the provincialism of other portions of the rural South; the hard lessons of experience have taught Deltans never to let the struggle for livelihood interfere with the enjoyment of life.
In common with most of the rest of the South, the Delta makes a food specialty of barbecue and Brunswick stew, but nowhere else does every segment of the population share in the common institution of the fish fry. Game fish of considerable variety inhabit more than one hundred lakes left like scars on the land by the meandering rivers of other days, but the big cats from the Yazoo itself are standard fare for the best fish fry. True Delta catfish in its most delectable form is prepared by rolling large slices of the fish in meal and salt and frying it in hot pork grease. The very ease of preparation is deceptive, for only a true fish artist can know just the right sizzle for the grease and just the right golden tone that announces the finely done fish.
In the midst of the mechanized farms and the new commerce and industry of the towns, there is still enough left of the hurried combination of frontier and plantation eras to provide a distinctive flavor of both. Little more than a hundred years ago the Delta was a deep forest, with water oak, cypress, sweet gum, and pecan trees blending with walnut, maple, and cottonwood to hide the sun from the virtually impenetrable cane and brush. The Yazoo rose every year to spread a lake over the land, with a new film of rich topsoil left behind for the reservoir of fertility. In the summer and fall it had all the beauty of a placid lake. In 1821, while painting a great-footed hawk which he killed on the river, Audubon described “a beautiful stream of transparent water, covered by thousands of geese and ducks and filled with fish.”
With all the wealth and the lost beauty, the name in Choctaw means “River of Death.” The Indians supposedly gave it the name when they died by thousands from the unknown maladies probably left behind by the soldiers of Hernando De Soto. The death struggle of the Indians was continued by the white settlers who faced the same deadly scourges. The disease of malaria was eventually conquered, but not until the river itself, in combination with the cotton culture, was on the verge of destroying the new civilization in its basin through flood and erosion of both land and people. The people have fought back, however, and they are confident now that the Yazoo will never be death to them.
All of my life, I’ve heard sorghum syrup called molasses, so it came as something of a shock when I read recently that sorghum molasses is not considered a “true” molasses by certain authorities. These same people will tell you that the only real molasses comes from sugar cane and beets, though in the same breath they will also say it can be made from grapes, dates, pomegranates, mulberries, and carob, which certainly muddles the definition. Thoreau, in one of his more superfluous tangents, claims he made “excellent molasses from pumpkins”, exhibiting an appealing disregard for the fine line between molasses and syrup.
The process for making what passes as true molasses seems complicated, since once the canes (or beets) are crushed (or mashed), the juice is boiled to concentrate and crystallize the sugar. This stage produces the “first molasses” which has the highest sugar content. Boiling the cane/beet juice again produces “second molasses” (!), and the third boiling produces blackstrap. This is a simple process of reduction identical to the one used to make sorghum molasses which even Harold McGee, the genius who wrote the authoritative On Food and Cooking: The Science and Lore of the Kitchen, claims is a syrup. What it boils down to (sorry) is a matter of terms; if I want to call sorghum syrup a molasses, then I will and do.
Like any sugar in solution (i.e. a syrup), sorghum molasses differs in taste and texture depending on the length of time it’s reduced, resulting in varying degrees of caramelization. I’ve seen blackstrap-style sorghum as well as sorghum pale as honey. Me, I prefer it light, retaining just a shadow of the golden-green color I remember from my childhood having from a dipper over a simmering pan of syrup, in Ellard, Mississippi, a memory I’m more likely to realize now since rural family-run sorghum cane mills are making a comeback.
Be advised that the production of sorghum molasses remains a largely commercial enterprise, and there are dozens of brands on the shelves throughout the region, but most of these are not pure sorghum molasses; if you read the ingredients, corn syrup will likely be the first ingredient listed. Unadulterated sorghum can always be found in autumn at roadside stands and farmers’ markets. Find it.
Reservoir Barbie
“Rez” Barbie comes with mid‐life crisis Ken and an SUV with stick figure family depicted in rear window and Republican candidate bumper stickers as well as a mega church membership and directions to the nearest wine shop in Hinds or Madison County. Options include a black party dress and a Xanax prescription.
Flowood Barbie
Manufactured outside Rankin County, “Flo” Barbie drives a Chevy Tahoe with multiple private school stickers on back window. Options include a tennis outfit, an IPhone 6s with a permanent hand attachment, matching earbuds, a Shih Tzu and a Kroger grocery cart with pineapple.
West Pearl Barbie
This pale model comes dressed in her own Wrangler jeans two sizes too small, a NASCAR t-shirt and Tweety bird tattoo on her shoulder. She has a six-pack of Bud Lite and a Hank Williams Jr. CD set. She can spit over 5 feet and kick mullet-haired Ken’s ass when she is drunk. Purchase her pickup truck separately and get a Confederate flag bumper sticker absolutely free.
East Pearl Barbie
This tobacco-chewing, brassy-haired Barbie has a pair of her own high-heeled sandals with one broken heel from the time she chased beer-gutted Ken out of Brandon Barbie’s house. Her ensemble includes low-rise acid-washed jeans, fake fingernails and a see-through halter-top. Also available with pink trim mobile home.
Pelahatchie Barbie
This outdoors Barbie comes with her own kayak and Ducks Unlimited Ken as well as a Longleaf camo outfit, a pair of Merrell Reflex Waterproof Hikers and an L.L. Bean backpack. Options include a Browning Citori 725, a Magellan GPS and a pedigree water Spaniel.
Star Barbie
This anorexic teen Barbie comes with a revoked driver’s license, Stage Mother Barbie and an alcoholic closeted Ken. Options include an NYX Cosmetics Soho Glam makeup kit, skin tight Daisy Dukes, ten pairs of glitter high heels and a pregnancy test.
Brandon Barbie
This Barbie has jet black straightened hair, over-plucked, drawn-on eyebrows, a LOVE tattoo on her neck, skin tight jeans, a fitted tank top and fringed soft cowboy boots. Her Meth Head Unshaven Ken has a Yeti logo tattoo, an NRA tattoo, and a recently-added Trump tattoo. Options include a voicebox reocrding with “Come back here, you motherfucker!” and a traumatized Baby Ken.
Most serve albondingas as tapas, but I make big ones for an entree. I’m sure a Spanish name exists for this method, but I’ll just have to wait until someone admonishes me to learn it; that’s usually the way things work in my world.
Mix pork and beef 1:1; ground pork can be hard to find, so I usually substitute a mild pork sausage. If you’re using plain pork, add salt, pepper, smoky paprika, and a hefty dose of granulated garlic. Moisten a cup of breadcrumbs with milk, and mix in a beaten egg; add this slurry to the meat mixture, and work with your fingers until thoroughly blended.
Form into snooker balls, and poach in lightly salted water until firm. Place in a hot oven to brown. Remove, coat lightly with salsa, top with queso, and return to oven until cheese is lightly browned. Serve hot with more salsa and fresh corn tortillas.
In flight, a jewel, in flocks, a mandala, Carolina parakeets provided fleeting, noisy spectacles in the rain forest that was the virgin South.
It was a beautiful little bird; brilliant green, with a yellow head, and a line of red around the face. The wings were edged in orange. Audubon kept one as a pet; Wilson found them in Natchez in 1811, but records are spotty. Chances are they were never that numerous.
Their diet of green fruit doomed them, and they were easily exterminated; when one bird fell to a gun, others descended around it. Inevitably, gunfire resumed, and they were slaughtered.
Carolina parakeets died out in the early 20th century. The last known wild specimen was killed in Okeechobee County, Florida, in 1904, and the last captive bird died at the Cincinnati Zoo on February 21, 1918.
This bird, Incas, died within a year of his mate, Lady Jane. In a case of what has been termed tragic irony, Incas died in the same aviary enclosure where the last passenger pigeon, Martha, died four years earlier.
By 1939, the Carolina parakeet had been declared extinct by most authorities. Some believed a few may have been smuggled out of the country and repopulated elsewhere, but that’s the same wishful thinking that buoys up news of ivory-bills.
And in some places, unicorns.
Kingsolver’s prose can be ponderous or playful by turns. The Poisonwood Bible casts a cadenced eye on a life lured or provoked into that balance between being and living where distinctions are uncertain, an exposition of grim, unrelenting endurance,
A native of Kentucky, Kingsolver might find comparisons to Mississippi’s Nobelist flattering yet annoying. Faulkner, more than any other American writer in the past century, has been used by countless critics and academics as a rough rule of thumb for superiority among writers whose sentences involve any degree of rhetorical convolutions, the comparison has become far too trite to be taken seriously in most contexts.
Still, who can help but detect Faulkner’s shadow moving behind Kingsolver’s heartrending portrait of Orleanna’s early life in Pearl, Mississippi?
My downfall was not predicted. I didn’t grow up looking for ravishment or rescue, either one. My childhood was a happy one in its own bedraggled way. My mother died when I was quite young, and certainly a motherless girl will come up wanting in some respects, but in my opinion she has a freedom unknown to other daughters. For every womanly fact of life she doesn’t get told, a star of possibility still winks for her on the horizon.
Jackson, Mississippi, in the Great Depression wasn’t so different from the Congo thirty years later, except that in Jackson we knew of some that had plenty and I guess that did make us restless from time to time. In Kilanga, people knew nothing of things they might have had—a Frigidaire? a washer-dryer combination? Really, they’d sooner imagine a tree that could pull up its feet and go bake bread. It didn’t occur to them to feel sorry for themselves. Except when children died—then they wept and howled. Anyone can recognize the raging injustice there. But otherwise I believe they were satisfied with their lot.
And so it was for me, as a child in the Depression, with that same practical innocence. So long as I was surrounded only with what I knew, that’s what life had to offer and I took it. As a noticeably pretty child, and later on, a striking girl, I had my own small way in the world. My father, Bud Wharton, was an eye doctor. We lived on the outskirts of Jackson proper, in a scrubby settlement called Pearl. Dad saw patients in the back room of the house, which had metal cabinets for his nested lenses that tinkled like glass wind chimes when you opened and shut the drawers. Up front, we ran a store. We had to, because in hard times everyone’s eyes get better or at least good enough. In the store we sold fresh produce my cousins brought in from their truck farm, and also dry goods and a little ammunition. We squeaked by. We all lived upstairs. At one time there were eleven altogether, cousins from Noxubee County, uncles who came and went with the picking season, and my old Aunt Tess. She was a mother to me if I needed one. What Aunt Tess loved to say was: “Sugar, it’s no parade but you’ll get down the street one way or another, so you’d just as well throw your shoulders back and pick up your pace.” And that was more or less what we all believed in.
I don’t think Dad ever forgave me, later on, for becoming a Free Will Baptist. He failed to see why anyone would need more bluster and testimony about God’s Plan than what he found, for example, within the fine-veined world of an eyeball. That, and a good chicken dinner on Sundays. Dad drank and cursed some but not in any way that mattered. He taught me to cook, and otherwise let me run wild with my cousins. On the outskirts of Pearl lay a wilderness. There we discovered pitcher-plant bogs where we’d hike up our dresses, sink on our knees in the rich black muck, and stare carnivory right in the lips, feeding spiders to the pitcher plants. This was what I worshiped and adored as a child: miracles of a passionate nature. Later on, we discovered kissing boys. Then tent revivals.
It was some combination of all those things that ran me up against Nathan Price. I was seventeen, bursting utterly with happiness. Arm in arm we girls marched forward in our thin cotton dresses with all eyes upon us. Tossing our hair, down the aisle we went between the rows of folding chairs borrowed from the funeral home, right straight to the front of the crowded tent for the Lord’s roll call. We threw ourselves at Jesus with our unsaved bosoms heaving. We had already given a chance to all the other red-necked hooligans in Pearl by then, and were looking for someone who better deserved us. Well, why not Jesus? We were only in it for the short run anyhow—we assumed He would be gone by the end of the week, the same as all others.
But when the tent folded up, I found I had Nathan Price in my life instead, a handsome young red-haired preacher who fell upon my unclaimed soul like a dog on a bone. He was more sure of himself than I’d thought it possible for a young man to be, but I resisted him. His seriousness dismayed me. He could be jolly with old ladies in crepe de chine dresses, patting their hunched backs, but with me he could not let go the subject of heaven except to relieve it occasionally with his thoughts on hell.
Our courtship crept up on me, mainly because I didn’t recognize that’s what it was. I thought he was just bound and determined to save me. He’d park himself on our dusty front-porch steps, fold his suit jacket neatly on the glider, roll up his sleeves, and read to me from the Psalms and Deuteronomy while I shelled beans. How say ye to my soul, Flee as a bird to your mountain? The words were mysterious and beautiful, so I let him stay. My prior experience with young men was to hear them swear “Christ almighty in the crap-house!” at any dress with too many buttons. Now here was one from whose mouth came, The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times; and He maketh me to lie down in green pastures.
Oh, I wanted those green pastures. I could taste the pale green sweetness of the blade of wheat, stripped and sucked between my teeth. I wanted to lie down with those words and rise up speaking a new language. So I let him stay.
As a young and ambitious revival preacher, his circuit was supposed to divide him equally between Rankin, Simpson, and Copiah counties, but I’ll tell you what: more souls got saved in Pearl that summer than the Lord probably knew what to do with. Nathan hardly missed a Sunday chicken dinner at our house. Aunt Tess finally said, “You’re a-feeding him anyways, child, why not go on and marry him if that’s what he’s after.”
I suppose I’ll never know if that was what he was after. But when I told him Aunt Tess was more or less needing an answer, before committing more chickens to the project, the idea of marriage suited him well enough so that he owned it as his. I hardly had time to think about my own answer—why, it was taken to be a foregone conclusion. And even if anyone had been waiting for my opinion, I wouldn’t have known how to form one. I’d never known any married person up close. What did I know of matrimony? From where I stood, it looked like a world of flattering attention, and what’s more, a chance to cross the county line.
We married in September and spent our honeymoon picking cotton for the war effort. In ‘39 and ‘40 there had been such talk of war, the boys were getting called up just to make a show of being ready for anything, I suppose. But Nathan had always been exempted, as an indispensible worker—not for the Lord, but for King Cotton. He did farm labor between revivals, and in the autumn of ‘41 it was our first enterprise as newlyweds to bend our backs together in the dusty fields. When the rough cotton pokes were filled, our hands clawed raw and our hair and shoulders tufted with white, we believed we’d done our part. Never did we dream that shortly the bombs would fall on a faraway harbor whose name struck a chill across our own small, landlocked Pearl.
Beck Beecham brought this pie to Granny Vaughn’s 90th birthday gathering ‘specially for her nephew, Jack, who’d escaped from Parchman to be at the celebration. Welty claims it’s a Methodist dish.
1 young chicken (about 4 lbs.)
6 small white onions
2 ounces bacon, cut in small cubes
2 1/2 tablespoons flour
1 tablespoon parsley, finely chopped
1/2 cup celery, finely chopped
3 hard-cooked eggs, sliced
Salt and pepper to taste
Pastry to cover a 9-inch pie
Boil the chicken in highly seasoned water and allow to cool in its broth. Separate the meat from skin and bones, leaving the chicken in large pieces. Boil the onions in salted water until tender, but not mushy, and drain.
Fry the bacon until tender, without browning; remove from frying pan and set aside. In the remaining fat, cook the flour over very low heat for 3 minutes, then gradually stir in 21/2 cups of the broth in which the chicken was cooked. Add parsley, celery, salt and pepper, simmer for 6 minutes.
Put half the quantity of bacon, half the chicken pieces, half the quantity of onions and half the quantity of eggs in the baking dish. Lay on the remaining pieces of chicken, add the rest of the other ingredients and pour the sauce over all.
Cover with rich pie pastry, pressing down the edges with a fork. Brush with milk and make several slashes for the steam to escape. Bake in a hot oven (450° F) for 15 minutes, reduce heat to moderate (350° F) and bake 30 minutes longer. Serve at once with succotash. Serves 6.
