A wooden schoolhouse served the Black community that remained in the Blountsville community, near Haddock, long after the village disappeared in the wake of the Civil War. The school was first known as Stewart Place, and later, Damascus. Damascus was also the name of the church. It is now known as New Damascus Baptist Church and is a large congregation. The large cemetery beside the church is the final resting place of numerous freedmen and their descendants. There are some fieldstone markers scattered about, and otherwise typical gravestones, but the memorials of Isaac R. and Clara Reid Ammons are of particular interest as vernacular landmarks. Isaac and Clara were born in the first generation after slavery at a time when Blountsville had all but disappeared. They lived well into the 20th century.
Clara Reid Ammons (1877-1950)
Clara’s grave was damaged at some point, as can be seen here, but luckily, someone has repaired it as best they could.
Isaac R. Ammons (1872-1961)
Considering their similarity, it’s likely that the two headstones were created by the same maker.
White Chapel AME is an historic congregation near Round Oak. The present building dates to 1957. Though I haven’t been able to locate much history, the church was likely organized by freedmen of the White Plantation in the years following the Civil War. The plantation was established between 1800-1810 by Virginia-born Thomas White, Jr. (1781-1830), and the area, near the Jasper County line, was historically known as White’s District. White’s son, Joseph Clark White (1810-1887) inherited the estate and owned over 3000 acres and 120 enslaved people.
One of those slaves was Caroline “Aunt Ca’line” White (c.1848-1948). My purpose of visiting White Chapel was to document her burial place, but I was unable to locate it. She was well-known by all the people of the Round Oak community and a local newspaper reported at her death: “She was a slave girl on the plantation of Mr. and Mrs. Joseph Clark White at the “old White place,” north of Round Oak before the War Between the States. Her husband, Tillman White, died several years ago. She leaves children, Jackson, 83; Mary, 81; Tom, 80; John, 78; Henry, 72; and also seventy grandchildren and great-grandchildren. Her oldest grandchild is 68.
The day before her death Aunt Ca’line threaded her needle, without the aid of glasses, and quilted; she also helped whitewash the fireplace. She always claimed to be part Indian and certainly had many of the characteristics of the Indian, and so do her children. Henry is known as “Red Man,” and although he is 72, is as agile as most men of 58. Aunt Ca’line was thrifty, and always had a garden, chickens and many quilts pieced up.
She became rather deaf in the last few years and her grandchildren persuaded her to stay off the highway, but before that she came to town every day and was as chipper as could be, liked by all, white and colored.“
Her obituary also noted that “…she was as much a “rebel” as any southerner could ever be. She always spoke of the “good old days” and says that they were well treated, had everything they needed, and they were all happy, before the Yankees came…” Such statements must be viewed with suspicion today, considering their sources in white-owned newspapers which worked overtime to promote the “happy slaves” narrative, to which few Blacks in the Jim Crow era would have ever disputed to any White person at the time.
Vernacular Headstones of White Chapel AME
Though I couldn’t locate Mrs. White’s gravestone, I did document a few vernacular memorials, all of relatively recent vintage.
Annie Hutchings (1908-1986)
A family member or someone in the community made this headstone, with a deeply incised cross.
This is one of several headstones with decorative motifs incised on the back side.
These designs may have been made with metal or plastic strips or even fencing. If I recall correctly they date mostly to the 1980s.
Most of the slabs and headstones feature stenciled names, as seen below.
Lue Ella Odom – Better known as Mrs. Doll
No birth or death dates were given on Mrs. Doll’s memorial.
The Victorian aesthetic of the cemetery as a public park was falling out of fashion by the time Evergreen Cemetery was established, but Fitzgerald embraced the ideal, planting trees and shrubs to enhance the landscape. Part of the park concept often included pavilions for public remembrances. Such remembrances were commonplace in the years just after World War I, when this Craftsman-inspired structure was built. At the time, Evergreen was a much smaller cemetery than it is today, and funeral services were sometimes held here, as well.
N. J. Trammell, Sexton of Evergreen Cemetery, at the new pavilion, circa 1924. Albumen print on cabinet card. Note the absence of the louvered sides. Collection of Brian Brown.
I inherited this photograph of the newly built pavilion from the daughter of the man standing beside it. They were distant cousins of mine. Needham John Trammell (1863-1938) was the sexton of Evergreen Cemetery during the 1910s and 1920s and he was charged with its upkeep and the recording of burials. I believe the photograph was made in 1924 (it’s one of several), but will have to locate more paperwork to confirm a specific date. I’ll update when I do.
Sexton’s Monthly Report of Burials in Evergreen Cemetery for the The City of Fitzgerald, 1922. Collection of Brian Brown.
I also have several volumes of his sexton’s monthly reports, covering most of the 1920s. This page indicates there were only two burials in April 1922.
As the preceding vintage photograph illustrates, the pavilion didn’t have the louvered sides when built. They were added for shade, no doubt.
The pavilion continues to be well-maintained and has become a symbol of Evergreen Cemetery over the years.
In 1855, Sheldon Madison Chapman, Sr. (1829-1911), gave four acres of land for a burying ground for the enslaved members of Jones Creek Baptist Church, and a section along the creek for use as a baptistry for all members. Chapman was one of the most prominent citizens of Jones Creek, having served, like his father, as postmaster of the community. Though originally located in Liberty County, Jones Creek was the earliest and largest settlement in present-day Long County.
There are many unmarked burials in the Jones Creek Black Cemetery, most of them likely dating to the days of slavery, but in contrast, the existing monuments and memorials are of commercial manufacture, indicating a prosperous congregation at a time when that would have been unusual.
One can deduce that the site it is known as Jones Creek Black Cemetery because its earliest burials were the enslaved people who attended Jones Creek Baptist Church with their White enslavers. Since circa 1878, however, it has been the de facto burying ground for St. Thomas Missionary Baptist Church.
Rev. March Hughes (Circa 1829-1903) + Peggy Hughes (Circa 1820-death date unknown)
March Hughes was granted a letter that he may minister to a flock of his choice in the 1870s, when many Black congregations were forming their own churches. He preached his own ordination service on 24 August 1878 and established St. Thomas Baptist Church (now known as St. Thomas Missionary Baptist Church) for the freedmen of Jones Creek Baptist Church. He was licensed as a preacher on 26 January 1884. When he died in 1903, Rev. Hughes was the most influential Black man in the Jones Creek community. Those who maintain this cemetery have proposed renaming it the March Hughes Cemetery in his honor. [This history comes from plaques at the site and from Mike McCall via the late Christine Welcome, a longtime member of St. Thomas.]
F. Baker, Jr. (3 January 1897-6 September 1929)
Mr. Baker was a member of the the Benevolent Protective Order of Elks. The W. W. V. initials at the bottom of the headstone stand for “World War Veteran”, World War I in this case.
Martha Snider (Birth and death dates unknown)
Little is known of Martha Snider, but she was 96 years old when she died.
A. L. Baker (9 June 1895-5 June 1929)
Mr. Baker was a World War I Veteran and Mason.
Alford Watkins (1861-5 February 1911)
Watkins was a Mason.
Daughter of Mr. & Mrs. G. H. Stokes (9 March-1920-26 October 1926)
The memorials for the two young children of Mr. and Mrs. G. H. Stokes are vernacular in design, unlike most of the other memorials in the Jones Creek Black Cemetery.
Son of Mr. & Mrs. G. H. Stokes (11 October 1925-27 July 1933)
It’s unusual that the Stokes children are not named, but simply listed as “daughter” and “son”.
Jasper Baggs (August 1873-15 February 1925)
Jasper Baggs was a laborer, according to his death certificate.
Patsy Baggs (15 October 1947-31 May 1931)
Patsy Baggs’s death certificate listed her occupation as “house work” and “keeping house”. This was a common form of employment for Black women in the Jim Crow era.
The Baggs family was quite prolific and many members are buried in this enclosure near the back of the cemetery.
Roy E. Baggs (4 April 1888-28 April 1911)
The initials F.L.T. (Friendship, Truth, and Love) at the top of the marker indicate that Mr. Baggs was a member of the Odd Fellows.
James E. Baggs, Sr. (22 October 1892-17 November 1963)
Mr. Baggs was one of several members of St. Thomas who served in World War I. He was a corporal in the Army. I hope to learn more about his service.
Coda L. Baggs (1852-1935)
I presume the name to be Coda.
Fraulein Baggs Smith (1905-1923)
Fraulein is an unusual name. It’s my favorite in this cemetery.
This open lane follows the bank of Jones Creek and is adjacent to the traditional site of baptisms for Black congregants. A reconstruction of the old dressing room for baptisms is visible at right. In the distance is the White cemetery and the historic Jones Creek Baptist Church.
Immersion baptism was common among churches of both races in the rural South well into the 20th century, and is still practiced by some.
According to church records, “the last time we used the water of Jones Creek was April 23, 1995…”
Dixon Cemetery in Ben Hill County is notable, due to its large number of extant fieldstone grave markers and gravesites that incorporate commercial sculpted stone elements.
It is identified on Findagrave as Dixon Cemetery #1, to distinguish it from another Dixon Cemetery (#2) in the Queensland community. There is also a Dickson Cemetery, near Ashton.
Fieldstones and other available natural stones are among the earliest forms of grave marking throughout the world and are quite common in Georgia.
It’s less common, however, to find them in great numbers in any one cemetery and in more modern cemeteries they often get pushed over and lost among newer markers.
The markers at Dixon Cemetery are sandstone, or a similar soft stone, and therefore are most threatened by erosion. Marble and granite markers in North Georgia have a greater likelihood of long-term survival.
Since the stones lack any identifying elements of the decedents they memorialize, they present a real challenge to genealogists and family members trying to locate burials. The decedent may be associated with a particular stone from one generation to the next, but this information is usually lost to later generations.
In addition to the fieldstones, there are three other gravesites which make use of commercial sculpted stone. This stand-alone marker was probably co-opted from the coping used around the gravesite seen in the next photograph.
Rev. W. M. Bailey (1835-1903)
Though they are dependent on manufactured material, the effect is vernacular.
The “white bronze” Taylor grave marker, better known as a “zinky”, seems out of place in Dixon Cemetery, though these were sold nationally through agents of the Monumental Bronze Company of Bridgeport, Connecticut and can be found throughout America. This particular example has rusted over the years.
George W. Taylor grave marker.
Commercial markers are present, as well.
Of the identified burials in this cemetery (the earliest dating to 1900), there are a few more Walkers than Dixons, but I believe the earliest burials are those marked by fieldstones, which likely have a connection to the Dixon family. The Walker and Dixon families were also related.
Martha Riley; May Lue Riley; Oscar Riley; Robert Riley; and Eucie Riley. Gone But Not Forgotten.
This extraordinary vernacular memorial marks the burial place of members of the Riley family of Talbotton, in Smith Hill Cemetery. Smith Hill is perhaps the oldest municipal Black cemetery in Talbotton, a town which before the Civil War was essentially a network of plantations. As a result, the final resting places of the enslaved who toiled on those plantations are generally unknown. Smith Hill may have had origins as a plantation cemetery but it grew into the de facto burying ground for the Black community. It quickly descends into a ravine and marked graves are scattered in all directions. Varying styles, from plain to Victorian, are present. The earliest marked burial dates to the 1870s, but there are scores of unmarked graves in Smith Hill.
I chose this memorial to represent the cemetery for its obvious artistic merit, but also to illustrate the difficulty which faces genealogists and historians in documenting the lives of a population that was traditionally left out of the broader story of Southern history. The marker, with stenciled names, a marble cross, and folk art flowers, tells us someone cared about these people, but beyond that, there lives are a mystery. James Riley (1923-1955) and Rose Riley (?-1978) are represented by ledger stones nearby, so they were related. Perhaps the names on this memorial were earlier members of their family who wanted to make sure their names were not forgotten.
Findagrave identifies the graveyard located at this church as the “Salem Methodist Church Cemetery”, indicating that to be the historical name of the congregation. The current sign identifies it as New Salem Church, so a change in affiliation may have taken place in recent years.
Unidentified/unreadable. Headstone appears to be the work of Eldren Bailey.
The well-maintained country church, near Muslim Farm Road on the outskirts of Bronwood, has its origins with freedmen. The earliest identified burial dates to 1885. There are doubtless many unmarked graves.
The steps of the outdoor baptismal are branded with the numbers “666”. I’m guessing it’s symbolic for leaving evil and misdeeds behind as you emerge from the ritual.
Among my favorite things to document these days are vernacular headstones. This one, in White Chapel Cemetery, was created to honor Annie Mosely. Her name is spelled Mosly on the marker, but it was likely Mosley. It’s a concrete memorial with handwritten text, and an added decoration. Ms. Mosley was born just after the Civil War and died just before World War II.
I don’t have a history for Piney Green Baptist Church, but it’s a relatively old congregation. There are some noteworthy vernacular memorials in the adjacent cemetery.
There are a couple of wooden grave markers, of a style broadly referred to as “head-and-shoulders”. There are two lying on the ground in front of this example.
The wooden marker has been painted.
Della McLeod (12 July 1917-20 April1930) – Daughter of Mr. & Mrs. C. H. McLeod
There are also the usual concrete memorials, with stenciled and handwritten text.
Annie B. Simpkins (5 November 1909-2 May 1910)
This marker is a good example of the handwritten variety, and has a shape and form imagined by its maker. I don’t think a form was used.
As this side view illustrates, a wedge of concrete was placed at the front for support; this is an unusual modification.
Alvira or Elvira? Dixon (8 October 1935-November 194?)
The crack in this handwritten memorial is indicative of just how vulnerable these vernacular objects are.
This grave is adorned with a pot, which had some connection to the decedent. This remains a common practice in many African-American cemeteries.
Charles Hicks (1838-1941). Photograph via The Hicks Preserve. Public domain. No known restrictions.
Charles Hicks was born enslaved to a large landowner named Page, of Wrightsville, on 7 July 1838, and was first known as Charles Page. Though largely unknown today, he was well-known by veterans of both sides of the Civil War during his lifetime through his involvement in veterans groups. Modern scholarship makes it clear that enslaved men didn’t “volunteer” for service for the Confederacy, though quite a few assisted their enslavers on the battlefield. As a result, it has been suggested that Mr. Hicks “served” the Confederacy. Since he was personally proud of his superlative achievement, I will not malign that fact, but he had no choice. He has often been held up as an example of Black support for the Confederacy, and but I believe the full story should be available.
Charles’s first enslaver was known for his cruelty and his early years were difficult. Page sold Charles to to James Henry Hicks in 1860, at which time he became Charles Hicks. According to Findagrave, Charles went off to war as a servant with his owner’s son, Lt. James H. Hicks Jr., in 1861. Lt. Hicks served with the 14th Georgia, under the command of Robert E. Lee and he and Charles were present at Antietam, Fredericksburg, Chancellorsville, Gettysburg, the Wilderness, and Cold Harbor. When Lt. Hicks was wounded in 1864, he and Charles returned to Georgia. Soon thereafter, Hicks went back to Virginia, leaving Charles behind.
The details aren’t clear, but Charles left the farm in Johnson County and was intercepted by Union troops and conscripted into the 110th United States Colored Volunteer Infantry. This unit served with Sherman during the occupation of Savannah. Upon his release from service, Hicks, by now a free man, returned to Johnson County and lived for a time near his old master. He moved to a farm near Lyons in the 1890s. He was granted a federal pension in 1912 and traveled the next year to the 50th Anniversary of the Battle of Gettysburg as an honorary member of the United Confederate Veterans. He returned in 1938 for the 75th anniversary. He was also a member of the Grand Army of the Republic, the Union equivalent of the Confederate association, and attended numerous reunions over the years.
He established the first known school for Black children in Toombs County in the early 1930s, donated the land for and was very active in Jordan Stream Baptist Church, where the school was located. According to his obituary, Hicks “was a substantial landowner and operated his farm until after he was a hundred years old when sons gave him such assistance as he needed…”
He was memorialized on the African-American Civil War Memorial in Washington in 1998. I hope this man, who was a shining example of reconciliation and was a living embodiment of the Civil War, is better remembered today. [His family operates an excellent website about his life, but I’m unable to share at the moment because of certificate issues. I’ll update when the certificate is clear; it’s likely a temporary issue.]
This slab at the foot of his grave reads: In Memory of Charles Hicks Who Served in Co. F. 14th GA Inf Reg CSA AND Co C 110th U S Colored Vol Infantry – 1861-1866 – Only Georgia Veteran Known To Be a Member of Both the United Confederate Veterans and Grand Army of the Republic Organizations. It’s probably that there were a few other Black men who “served” both sides, but it’s understood that he was the only one in Georgia.
