from Madison Avenue as he had borrowed from any and all earlier scriptures in composing his New Revelation? and he sugar-coated it all as a return to primitive Christianity to suit his customers. He set up an outer church which anybody could attend - and a person could remain a 'seeker' with many benefits of the church for years. Then there was a middle church, which to all outward appearance was 'The Church of the New Revelation,' the happy saved, who paid their tithes, enjoyed all economic benefits of the church's ever-widening business tie-ins, and whooped it up in the endless carnival amp; revival atmosphere of Happiness, Happiness, Happiness! Their sins were forgiven - and henceforth very little was sinful as long as they supported their church, dealt honestly with their fellow Fosterites, condemned sinners, and stayed Happy. The New Revelation does not specifically encourage adultery; it simply gets rather mystical in discussing sexual conduct.
The saved of the middle church supplied the ranks of the shock troops when direct action was needed. Foster borrowed a trick from the early twentieth-century Wobblies; if a community tried to suppress a budding Fosterite movement, Fosterites from elsewhere converged on that town until there were neither jails nor cops enough to cope with them - and the cops usually had had their ribs kicked in and the jails were smashed.
If some prosecutor were brave enough to push an indictment thereafter, it was almost impossible to make it stick. Foster (after learning his lesson under fire) saw to it that such prosecutions were indeed persecution under the letter of the law; not one conviction of a Fosterite qua Fosterite ever was upheld by the national Supreme Court - nor, later, by the High Court.
But, in addition to the overt church, there was the Inner Church, never named as such - a hard core of the utterly dedicated who made up the priesthood, all the church lay leaders, all keepers of keys and records and makers of policy. They were the 'reborn,' beyond sin, certain of their place in heaven, and sole participants of the inner mysteries - and the only candidates for direct admission to Heaven.
Foster selected these with great care, doing so personally until the operation got too big. He looked for men as much like himself as possible and for women like his priestess - wives - dynamic, utterly convinced (as he was himself convinced), stubborn, and free (or able to be freed, once their guilt and insecurity was purged) of jealousy in its simplest, most human meaning - and all of them potential satyrs and nymphs, as the secret inner church was that utterly Dionysian cult that America had never had and for which there was an enormous potential market.
But he was most cautious - if candidates were married, it had to be both spouses. An unmarried candidate had to be sexually attractive as well as sexually aggressive - and he impressed on his priests that the males must always equal or exceed in number the females. Nowhere is it admitted that Foster had studied the histories of earlier, somewhat parallel cults in America but he either knew (or sensed) that most of such had foundered because the possessive concupiscence of their priests led to male jealousy and violence. Foster never made this error; not once did he keep a woman entirely to himself, not even the women he married legally.
Nor did he try too eagerly to expand his core group; the middle church, the one known to the public, offered plenty to slake the milder needs of the great masses of guilt-ridden and unhappy. If a local revival produced even two couples who were capable of 'Heavenly Marriage' Foster was content - if it produced none, he let the other seeds grow and sent in a salted priest and priestess to nurture them.
But, so far as possible, he always tested candidate couples himself, in company with some devoted priestess. Since such a couple was already 'saved' insofar as the middle church was concerned, he ran little risk - none, really, with the woman candidate and he always sized up the man himself before letting his priestess go ahead.
At the time she was saved, Patricia Paiwonski was still young, married, and 'very happy, very happy.' She had her first child, she looked up to and admired her much older husband. George Paiwonski was a generous, very affectionate man. He did have one weakness, which often left him too drunk to show his affection after a long day? but his tattooing needle was still steady and his eye sharp. Patty counted herself a faithful wife and, on the whole, a lucky one - true, George occasionally got affectionate with a female client? quite affectionate if it was early in the day - and, of course, some tattooing required privacy, especially with ladies. Patty was tolerant? besides, she sometimes herself made a date with a male client, especially after George got to hitting the bottle more and more.
Nevertheless there was a lack in her life, one which was not filled even when an especially grateful client made her the odd gift of a bull snake - shipping out on a freighter, he said, and couldn't keep it any longer. She had always liked pets and had none of the vulgar phobia about snakes; she made a home for it in their show window facing the street, and George made a beautiful four-color picture to back it up: 'Don't Tread on Me!' His new design turned out to be very popular.
Presently she had more snakes and they were quite a comfort to her. But she was the daughter of an Ulster Protestant and a girl from Cork; the armed truce between her parents had left her with no religion.
She was already a 'seeker' when Foster preached in San Pedro; she had managed to get George to go a few Sundays but he had not yet seen the light.
Foster brought them the light, they made their confessions the same day. When Foster returned six months later for a quick check on how his branch was doing, the Paiwonskis were so dedicated that he gave them personal attention.
'I never had a minute's trouble with George from the day he saw the holy light,' she told Mike and Jill - 'Of course, he still drank? but he drank in church and never too much. When our holy leader returned, George had already started his Great Project. Naturally we wanted to show it to Foster, if he could find time-' Mrs. Paiwonski hesitated. 'Kids, I really ought not to be telling you any of this.'
'Then don't,' sill said emphatically 'Patty darling, neither of us want you ever to do or say anything you don't feel easy about. 'Sharing water' has to be easy and natural? and waiting until it comes easy for you is easy for us.'
'Uh? but I do want to share it. Look, darlings, I trust you both utterly. But I just want you to remember that this is Church things I'm telling you, so you mustn't ever tell anyone? just as I wouldn't tell anything about you.'
Mike nodded. 'Here on Earth we sometimes call it 'water brother' business. On Mars there's no problem? but here I grok that there sometimes is. 'Water brother' business you don't repeat.'
'I?I,'Grok.' That's a funny word, but I'm learning it, All right, darlings, this is 'water brother' business. Did you know that all Fosterites are tattooed? Real Church members I mean, the ones who are eternally saved forever and ever and a day - like me? Oh, I don't mean tattooed all over, the way I am, but - look, see that? Right over my heart? see? That's Foster's holy kiss. George worked it into the design so that it looks like part of the picture it's in? so that nobody could guess unless I told 'em. But it's his kiss - and Foster put it there hisself!' She looked ecstatically proud.
They both examined it. 'It is a kiss mark,' Jill said wonderingly. 'Just like somebody had kissed you there wearing lipstick. But, until you showed us, I thought it was part of that sunset.'
'Yes, indeedy, that's why George did it. Because you don't go showing Foster's kiss to anyone who doesn't wear Foster's kiss - and I never have, up to now. But,' she insisted, 'I'm sure you're going to wear one, both of you, someday - and when you do, I want to be the one to tattoo 'em on.'
Jill said, 'I don't quite understand, Patty. I can see that it's wonderful for you to have been kissed by Foster - but how can he ever kiss us? After all, he's up in Heaven.'
'Yes, dearie, he is. But let me explain. Any ordained priest or priestess can give you Foster's kiss. It means God's in your heart. God is part of you? forever.'
Mike was suddenly intent. 'Thou art God!'
'Huh, Michael? Well, that is a strange way to say it - I've never heard a priest put it quite that way. But that does sort of express it? God is in you and of you and with you, and the Devil can't ever get at you.'
'Yes,' agreed Mike. 'You grok God.' He thought happily that this was nearer to putting the concept across than he had ever managed before except that Jill was learning it, in Martian. Which was inevitable. 'That's the idea, Michael. God? groks you - and you are married in Holy Love and eternal Happiness to His Church. The priest, or maybe priestess - it can be either - kisses you and then the kiss mark is tattooed on to show that it's forever. Of course it doesn't have to be this big - mine is just exactly the size and shape of Foster's blessed lips - and the kiss can be placed anywhere to shield from sinful eyes. Lots of men have a patch of skull shaved and then wear a hat or a bandage until the hair grows out. Or any spot where it's blessed certain it won't be seen unless you want it to be. You mustn't sit or stand on it - but anywhere else is okay. Then you show it when you go into a closed Happiness gathering of the eternally saved.'
'I've heard of Happiness meetings,' Jill commented, 'but I've never known quite what they are.'
