Trinity CME is one of Milledgeville’s most historic Black congregations. Some of the founding members attended the Methodist Episcopal Church with their enslavers, but newly freed, they soon formed their own congregation, in the mid-1860s. They built their first church at the corner of Liberty and Franklin Streets, beside Memory Hill Cemetery. A grand renovation took place in 1883 and the work was done by Charlie and Frank Steele and William Brooks; some sources even note that it had the largest steeple in Milledgeville. The Rev. Gideon Hill was prominent in the church during this period.
After the old church burned down, the present church, itself a Milledgeville landmark, was built in 1921 during the pastorate of George L. Word. It’s located at the corner of North Wilkinson Street and West Thomas Street.
Milledgeville Historic District, National Register of Historic Places
Though it is now known as His Mercy Ministries, this church near the Stevens Pottery community was originally home to Scott’s Chapel CME. I photographed the cornerstone but it is difficult to read. The information I can discern is the name of the church, the name of Bishop R. S. Williams, and the fact that the church was remodeled in 1925. The cinderblock indicates that it was rebuilt at a later date. It’s likely Scott’s Chapel was a freedman’s congregation, considering that the area was well-populated by 1851, if not sooner. Information on the church has been difficult to access.
Sandy Grove AME is of the “two-tower” style, once common among Black churches in Georgia.
Sandy Grove AME was organized by freedmen circa 1875, and as its name would imply, held its first meetings in a grove, or brush arbor as it is more commonly referred to in Georgia. They had an early association with Johnson Grove Methodist Church but acquired this property in 1875 and established their own congregation. They eventually built a small frame church, which was replaced with this structure in 1911.
Church interior
The church was a symbol of pride for the Black community in Warren County and architecturally, is perhaps the most significant remnant of a history that hasn’t yet been fully documented. The congregation held on for as long as it could but faced the same challenges affecting rural churches all over the country.
Sandy Grove School
Sandy Grove believed in the power of literacy and education, and like many rural Black congregations, they built their own school to educate as many children as they could. County-operated schools for African-Americans at the time were substandard at best and churches took up the slack.
Schoolhouse interior
These resources are among the most endangered in Georgia and it is sad to see them forgotten.
Church and school
Roof damage has created a permanent threat to the church building and its impacts may be irreparable. It is a real shame to see this important structure in this condition.
This little pyramidal building in the churchyard of historic Mt. Zion Missionary Baptist Church originally served as a schoolhouse but more recently was used as a voting precinct. The community is known as Mt. Zion for the nearby Mt. Zion Presbyterian Church and its long vanished academy. It is an early area of settlement in Hancock County.
Sign for older voters
The structure appears to be primarily used for the disposal of old cemetery flowers today, inside and outside. It’s a better idea than throwing them in the woods, which I see at a lot of churches.
I hope this amazing resource will survive. Though it looks to be very endangered, it’s been here for many years and would have already been razed had the congregation not appreciated its historical importance.
Brown Chapel AME was established by freedmen on 18 February 1875. I’m unsure as to the early history, but a G. Brown was listed among the trustees when the cornerstone was placed for this structure in 1927. There are just a few Browns in the cemetery, but there are also many unmarked graves. The oldest identifiable Brown was Roann Brown (1862-1916). I don’t know if they have a connection to the name or not.
The church is one of my favorites and definitely one of the most architecturally notable in Hancock County. I call this steeple style a “wedding cake” for lack of a better term. Black Rock AME in Wilkes County is another “wedding cake” church, but its “layers” are narrower and taller. The front porch of Brown Chapel was added in 1971, but otherwise the church is largely original.
Springfield Baptist Church took its name from the community of freedmen that grew up around the Black-owned farms of the three Hubert brothers, Zack, David, and Floyd. When clearing land in the mid 1870s, one of the brothers discovered a large spring across the road from the present location, and services were first held in a brush arbor near the spring.
In the November 2002 issue of Reflections, the newsletter of the Georgia African-American Historic Preservation Network, Jeanne Cyriaque indicates that by 1877 Zach Hubert had already implemented a church building program for the burgeoning congregation. She also notes that the church was built the next year. I believe it was formally dedicated on 12 July 1879. If this is the original church building, it was obviously sided with brick later in its history. The congregation remains active today.
Camilla-Zack Community Center District, National Register of Historic Places
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.
Ellis Chapel Baptist Church was established by freedmen in 1883. It is variously identified as being in both Ethridge and Haddock, so I’ll just say it’s in Jones County for simplicity’s sake. I don’t have a date for the present brick-clad structure, but would guess 1930s-1950s for the building and a bit later for the commercial brick siding.
Front
Of particular interest and concern is the collapsing structure across the road. It has been identified in resource surveys as a lodge and former schoolhouse, and was still in good condition as recently as 1988.
Side
The cornerstone of the church notes a Prince Hall affiliation. While most Prince Hall lodges I’ve documented have been in towns and cities, it’s not unusual to find them in rural locales, as well. It’s also possible that the Prince Hall affiliation is more recent and the lodge was a church benevolent society lodge.
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.
Shorter’s Chapel was established by freedmen in 1868. In 1883, William Eastman, founder and namesake of the town, gave the congregation the land on which the present structure now stands. It is the most historic Black church in Dodge County. The cornerstone states that it was built in 1885 by Rev. R. Ford. I am sure it has been modified somewhat over time, but it seems mostly original in appearance. A 2015 feature on WGXA notes that the steeple is the only part of the original building that survives but also notes that this is the third oldest building in Eastman. Perhaps the steeple was part of an earlier structure built before Eastman gave the land for this church. If anyone knows, please get in touch.
