DOCUMENTARY HISTORY OF WILLIAM J. SEYMOUR 385
natical meetings, but two thirds of the so called baptisms are only a worked
up animal spiritism with chattering and jabbering and no language at all.
The so called Heavenly Choir [singing in the spirit] was only a modiﬁca-
tion of the Negro chanting of the Southland, and was not the result of the
One is driven to distraction in some Missions by emitting of all kinds of
animal sounds . . . that proves a state of animalism and developing of spiritis-
tic mediums, rather than the power of the Holy Spirit. When in Los Angeles
ﬁve years ago, I begged the leaders not to send certain workers of this kind
to the foreign ﬁelds, knowing they would disgrace the cause, but heedless of
advice they were sent out, and the result—world-wide shame. . . .
(AF, Baxter Springs, June 1912, 7–9)
My reason for writing this article is to . . . warn honest men to ﬁght the spirit
of leadership that has . . . destroyed so many able men in this movement. . . .
The ﬁrst man who sought leadership was a Mr. Carothers [Faye Warren
Carothers], of Texas. . . .
Next came Seymour of Azuza [sic] St., Los Angeles; instructed and care-
fully trained in our Bible School in Texas, he held the work in Azuza [sic]
in bounds for four months. Then came the Holly Rollers under a confessed
hypnotist by the name of [Glenn] Cook, whose hypnotic work, assisted by all
kinds of fanatics, soon made Azuza [sic] a hotbed of wildﬁre; religious orgies
outrivaling scenes in devil or fetish worship, took place in the Upper Room
where deluded victims by the score were thrown into hypnotic trance, out
of which they chattering and jabbering.
While up to the advent of this man [Glenn] Cook, many received the
Pentecost and spoke in real languages [at Azusa], very little real was known
afterward, but barking like dogs, crowing like rooster, etc., trances, shakes,
ﬁts and all kinds of fleshly contortions with windsucking and jabbering re-
sulted, until I exposed him. . . .
Seymour, in his ﬁrst paper, gave a true account of the origins of the work
but after he was made Pope by his followers, and I refused to acknowledge
the fanaticism of Azuza [sic] as the work of the Holy Ghost, he [Seymour],
drunken with power and flattery, used all his papers to prove that Azuza
[sic] was the original “crib” of this Movement and a Negro the ﬁrst preacher.
I went to him and plead with him to repent to God and man of the lies he
[Seymour] had printed to the world and to reject leadership or God would
humble him; I told him plainly that if he did not repent in one and one-half
years, he would be pastor of a dead Mission and no followers in Azuza [sic].
Let all who know, judge between us. . . .
I want to say as a messenger of God, and the senior preacher of this