In my last article for Macon Sense, I shared that trustees for the Franklin Camp Ground petitioned the North Carolina State Assembly in 1831 for 20 acres of State land, which was granted in 1833. It was incorporated as the Franklin Camp Ground in 1881. The property encompassed a prime, spring-fed cove adjacent to the former Cherokee Town of Noquosiyi, which had been used by native people and traders for many generations.
This was the most significant camping ground adjacent to Franklin and likely used in the 1838 Cherokee Removal in connection with a large body of militia and Camp Dudley. A century later, the State of North Carolina built a prison at the Camp Ground – the remnants of which are still there.
On May 12, 1838, “The Biblical Recorder and Southern Watchman,” a publication of the North Carolina Baptists, published an editorial quoting a letter from Asheville Rev. J.B. Ballard detailing that eight companies of volunteers from Buncombe, Burke, and Rutherford counties were to have joined forces with the Macon County militia by May 10. Here is an excerpt:
“We cannot say how much we deplore the appearance of war within our borders. Nor need we add, that we feel no little solicitude to know whether or not it be true, that the only fault of the Cherokees is their refusal to leave their homes, in obedience to the command of power, and in accordance with the stipulations of a fraudulent treaty. If the Indians have indeed trespassed in any way upon the rights of others, let them be punished; but if their only sin is a refusal to surrender their possessions at the dictation of a stronger power, we would say, let everyone beware how he takes part in this unjust and unholy warfare.”
The article quoted Rev. Ballard: “A company of volunteers from Burke [county] passed through this place [Asheville] yesterday morning on their way to the Cherokee Nation. Three companies of volunteers have also gone from this [Buncombe County], besides another one which went out previously from Burke. Four other companies are also expected to go on soon from Rutherford County. They are ordered to be in Franklin, Macon [County], by the 10th. It is still doubtful here, whether the Cherokees will leave their lands peacefully or not. It is said by those better acquainted than myself, that much will depend upon the course which Ross shall pursue in this affair. The cause of Religion is at a low ebb in this part of the State. The cause of missions, however, is gaining ground. The Baptists are numerous in this part of the State, but they need light upon all our Conventional affairs.”
Records indicate that the number of militias camping at or near Camp Dudley could have been 300 men or more. This strongly supports the Camp Ground location being used during Cherokee Removal.
Religious activity in the Camp Ground
However, even before 1838, the Franklin Camp Ground was the gathering place for extended religious services where circuit-riding ministers from the major denominations supervised revivals that could last more than a week. Churches and preachers were few and scattered across vast areas. Circuit-riding preachers rode hundreds of miles through the wilds from campground to campground.
Three worship denomination alternatives were available for settlers in the early days of Franklin and Macon County: Baptist, Methodist, or Presbyterian. Early on, sometime before permanent church buildings were built, local Sunday worship took place in “meeting or union houses” that served multiple denominations. As annual and semiannual revivals became the norm, camping grounds were necessary to accommodate the hundreds of local and visiting attendees who came from far and near. Spring water, ample space for horses, mules and oxen, and a central point where an arbor and preaching platform might be located made for a good revival location.
Whether people came with a genuine zeal for hearing of the Word of God, or to visit with relatives and neighbors, they endured muddy, rutted roads through forests and fields to get there. People came in wagons and carriages, with carts loaded with food and camping supplies, on horseback and on foot. They thought nothing of setting up ragged pieces of canvas or waterproof cloth as makeshift tents and chopping wood for their campfires.
Hundreds of camp meetings were held from the 1820s into the early 1900s. Baptist and Methodist newspapers documented dozens of designated camping grounds, along with written accounts describing the meetings. Regular schedules were published with dates, locations, and sponsors.
The Franklin Camp Ground was regularly advertised in both the Asheville and regional religious newspapers, which flourished during the time period. Some accounts describe integrated meetings with blacks, whites, and Indians.
The Nov. 17, 1849, edition of the North Carolinian published a piece entitled “Sketches of Travel in North Carolina,” written by a man who signed his name only as “L.” He wrote: “On my way to Franklin, I spent several pleasant days at Quallatown. I was somewhat surprised to find so many Indians at preaching, for it was a Camp Meeting occasion. And as the man of God calmly but fervently unfolded the simple narrative of the Cross … It was indeed a sight for a philanthropist to see the white man and the Indian mingling their prayers and songs of praise at the common mercy seat, (each in his own tongue), of the Great Spirit who created them both.”
A well-known circuit-rider to some of the region’s camping grounds was Methodist Rev. Frances Asbury, who rode horseback more than 275,000 miles and crossed the Great Smoky Mountains into North and South Carolina about 60 times.
In his journal he thanked God for making it across the mountains, having escaped “from filth, fleas, rattlesnakes, hills, mountains, rocks, and rivers. … And here let me record the gracious dealings of God to my soul in this journey: I have had uncommon peace of mind, and spiritual consolations every day; notwithstanding the long rides I have endured, and the frequent privations of good water and proper food to which I have been subjected; to me the wilderness and the solitary places were made as the garden of God, and as the presence-chambers of the King of Kings and Lord of Lords.”
Local historian Lamar Marshall’s 5th great-grandfather was Thomas McClure, and his other ancestors include the Blythes, McGahas, Chastains, and Moodys.