The chief building on the grounds was the place of worship, or the tabernacle. This was usually a pavilion with permanent roof and seats and deeply overstrewn with straw. Sometimes it was an immense tent which was erected each year. The worship began with a sunrise prayer meeting, to which the audience was summoned, as it was to all occasions of worship, by the blowing of a large cow horn. Four services a day were held, one at sunrise, another at midday, a third in the afternoon, and another at night. No limitation of time was imposed on the services. They were as liable to last four or five hours, as one. The matter was settled by the interest, and not by the watch. Often after midnight the services were still in progress.
Near the center of the grounds was what was called the fire-stand, which was a small platform four or five feet square, covered deeply in sand, on which a fire was kept blazing by means of light-wood during the entire night. This platform was supported by four strong supports, and the resinous flame would irradiate all the grounds and surrounding forest. About the camp, were the stalls for the stock, and the braying mules and neighing horses served to remind one of the domestic conditions of the camp.
These occasions were gala ones to the young folk who were seen perched in buggies about the grounds discussing themes that “dissolve in air away,” while more serious subjects were being conned under the roof of the tabernacle. No class more gladly hailed the camp meeting than the old-time, thrifty slave, who appeared on the scene with crude articles for sale. The old black mammy was present with her coil of flaring bandana about her head, and wearing her snowy apron, while she sold her long ginger cakes, while the old uncle dispensed from an earthen jug good “simmon beer,” or corn beer, while others were venders of watermelons and sugar cane.
Other organizations more formal and formidable have come to take the place of the old time camp meeting, but it is doubtful that they accomplish the same beneficent results. The camp meeting was a social cement which blended most beautifully with that which was spiritual in a wide region, and in its discontinuance there is occasioned a gap which nothing has come to fill.
THE STOLEN SLAVE
Rev. Dr. I. T. Tichenor, who was for many years pastor of the First Baptist Church of Montgomery, later the president of the Polytechnic Institute at Auburn, and still later corresponding secretary of the Home Mission of the Southern Baptist Convention, relates the following story of cruelty as connected with his pastorate at Montgomery. It was the habit of Dr. Tichenor to preach to the slaves of Montgomery, every Sunday afternoon, during his long pastorate in that city.
Among the many hundred slaves who came to the service was a large, muscular, yellow man, well advanced in years, whose infirmity was supported by a large hickory stick, the peculiar thump of which always signalized the coming of this old man into the church. The pastor was sympathetically attracted to the old man because of his devotion, marked silence, and physical infirmity. This particular slave rarely smiled, and when the pastor would call on him to pray, which he sometimes did, Jesse Goldthwaite, the crippled slave, would respond with a fervency rarely heard.
When the emancipation of the slaves came as a result of the close of the war, there was much jubilation, but it seemed not to affect Jesse Goldthwaite. Conscious that his end was near, freedom could be of but slight benefit to him. The distinguished white pastor noticed that the old man was not the least cheerful, in the midst of the wild demonstrations of racial joy, and the shadow of the sorrow under which the aged slave lived never disappeared. After the slaves had been free for some time, Jesse came one day during the week into the study of Dr. Tichenor, and addressing him as “master,” as he was in the habit of doing, wished to know if he would be good enough to write some letters for him.