In another instance, the Alabama state convention sought to purchase a gifted slave for the same purpose. There belonged to John Phillips, of Cotton Valley, Macon County, a slave whose name was Dock, a large, muscular and valuable man, who was a blacksmith on his master’s plantation. He and his master had been reared together, and were much devoted to each other. In his younger days, Dock had been taught to read and to write by his young master, who came at last to inherit him from his father’s estate. Mr. Phillips continued to teach Dock, who became a preacher of note among his people, and who was widely esteemed by the whites because of his Christian worth, wise influence on the slaves, and because, too, of his gift as a preacher. He attracted the attention of some of the prominent members of the convention, and the proposal was made to purchase his freedom, and to send him forth as a missionary among the blacks. An influential committee was appointed, one of which number was the late Dr. Samuel Henderson, and in due time, the committee visited the master with the view of negotiating the purchase.
When the matter was submitted to the master he replied that he did not wish to prevent the greatest good being done among the slaves, and admitted that Dock was a tower of strength with his people, but added that he regarded Dock indispensable to his plantation, because he was his chief “driver,” and his only reliable blacksmith. After much discussion, the master consented to leave the matter for settlement to Dock himself. Accordingly he and the committee of distinguished preachers repaired to the blacksmith shop, called Dock out, who was wearing his long leather apron, and had his sleeves rolled to his shoulders, while his face was begrimed with smoke and soot. Mr. Phillips remained silent, and allowed the preachers and Dock to negotiate concerning his purchase and consequent freedom.
Dock listened in silence while they proceeded to show him the advantages which would accrue to him, in consequence of his freedom and the exercise of his gifts as a preacher. When the committee had ended, Dock asked his friend and master what he had to say to a proposal so novel, and the master told him that it was left to him to decide. The blacksmith then said: “Marse John, we were raised together, and have always been like brothers. You give me all the freedom I want. You let me have a horse to ride when I want it, and there has never been a word between us. No greater kindness could I have, if I were free, but if you want to sell me, I will go, not because I want to, but because you want to get rid of me. Of course, I belong to you, and if you leave it to me, I’m going to stay with you till one or the other of us dies.” “That settles it, gentlemen,” said the master, and turning to Dock, he said, “You may go back to your work.” Dock lived many years, was a slave preacher of power, but was never free. There is much of the inner history of the South of which the world knows nothing.
THE CAMP MEETING
For the camp meeting, so long a popular institution in the South, we are indebted to the people called Methodists. The originator of the camp meeting seems to have been Lorenzo Dow, who adopted this as a popular method of reaching the people of England in the earliest years of the nineteenth century. It was so successful that the early Methodists adopted it with much advantage in the new and growing states of America. Others partly adopted this method, but none could ever equal the success of the Methodists in its conduct. It remained a popular institution till the beginning of the Civil War.
Unique in many respects, the camp meeting rapidly won in popular favor. Though religious, the camp meeting had the inviting side of an outing and the dash of the picnic together, with the abandon attendant on a season of religious worship in the woods. Its lack of restraint of formality and conventionality, such as pertained to church worship, gave it a peculiar tang of popularity. In the camp meeting there was a oneness of spirit, with the total obliteration of favoritism where people could worship without the fear of trenching on the rules of stilted propriety, and without having to conform to style or aught else, but common sense propriety. The preacher could preach as long as he might wish, and the people could sing and shout without limit. The fresh, open air, the tented grounds, social contact, and freedom of worship were the chief elements of an old-time camp meeting. Certain points throughout the South became famous as camp grounds, and remained so for full fifty years or more. That the camp meeting was an occasion of vast good, no one familiar with it would deny. To old and young alike it was always one of the prospective focal points of genuine enjoyment. There was the zest of novelty of living apart a week or ten days from the noisy world, in the midst of the most congenial association. The approach of the season for the camp meeting spurred the farmer to the time of “laying by” his crop, and excited the diligence of the good housewife in hoarding eggs, butter and honey and of fattening the turkeys and chickens, all for “the coming camp meeting.” Nor did the idea of denominationalism ever enter the minds of the people. While it was a Methodist institution, those of other denominations shared with equal interest in its promotion and success. The recreation afforded was of the most wholesome type physically, mentally, socially, and spiritually.
A level tract of land in close proximity to a large spring of water was usually selected, cleared of its undergrowth and fallen timbers, in the midst of a populous region, and with surroundings of abundance in order to provide against any emergency respecting man or beast. The grounds were generally laid out in regular order after the fashion of a camp, and any who might wish to do so were invited to pitch their tents, and share in the general enjoyment of the occasion. The only restriction imposed were those of good order and the observance of decent propriety about one’s tent. Disorder of no kind was tolerated, and if discovered, was promptly removed. There were no rigid rules, the law being that of common sense based on decency and propriety.
The camp meeting was held at an annually stated time, and by the Christian community was looked forward to with a sense of delight that must have been akin to that of the ancient Israelites in their annual pilgrimages to Jerusalem. For at least a week in advance of the beginning of the meeting, there were those who were active in getting the grounds into condition for the coming event, while those who were to tent on the grounds were engaged in storing supplies and arranging for the comfort of the occupants of the tents and cottages erected about the grounds. The tents were thickly sown down with oat or wheat straw, and partitioned with curtains, in accommodation to the different sexes.