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A new history of Atlanta's oldest Baptist Church, founded on August 15th, 1824, in what was then the Fourteenth (Blackhall) District of De Kalb (now Fulton) County, Georgia. Since this is a work-in-progress, please be sure to check back every few months for updated versions. The Index and Bibliography are now completed. (Thus, only the Introduction/Forward remains to be completed.)
A new history of Atlanta's oldest Baptist Church, founded on August 15th, 1824, in what was then the Fourteenth (Blackhall) District of De Kalb (now Fulton) County, Georgia. Since this is a work-in-progress, please be sure to check back every few months for updated versions. The Index and Bibliography are now completed. (Thus, only the Introduction/Forward remains to be completed.)
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A new history of Atlanta's oldest Baptist Church, founded on August 15th, 1824, in what was then the Fourteenth (Blackhall) District of De Kalb (now Fulton) County, Georgia. Since this is a work-in-progress, please be sure to check back every few months for updated versions. The Index and Bibliography are now completed. (Thus, only the Introduction/Forward remains to be completed.)
Авторское право:
Attribution Non-Commercial (BY-NC)
Доступные форматы
Скачайте в формате PDF, TXT или читайте онлайн в Scribd
For lovers of the past, whoever and wherever they may be, and for the children of the future age who will inherit what we choose to leave behind: may they too treasure our heritage, as we have cherished it.
4
Ubi sunt qui ante nos fuerunt?
--A popular mediaeval Latin quotation.
Hwer is Paris and Heleyne, at weren so bryght and feyre on bleo Amadas, Tristam and I deyne: Yseude and alle eo?
Ector wi his scharpe meyne, And Cesar riche of worldes feo? Heo beo iglyden ut of e reyne, So e schef is of e cleo.
--Thomas de Hales, The Luv Ron [Love Song], A mediaeval English love poem, 1240 C.E.
Not marble, nor the gilded monuments Of princes shall outlive this powerful rhyme
--William Shakespeare (1564-1616), Sonnet 55
I feel that a Man may be happy in This World. And I know that This World I s a World of I magination & Vision. I see Every thing I paint I n This World, but Every body does not see alike. To the Eyes of a Miser a Guinea is far more beautiful than the Sun, & a bag worn with the use of Money has more beautiful proportions than a Vine filled with Grapes. The tree which moves some to tears of joy is in the Eyes of others only a Green thing which stands in the way. Some see Nature all Ridicule & Deformity, & by these I shall not regulate my proportions; & some scarce see Nature at all. But to the Eyes of the Man of I magination, Nature is Imagination itself. You certainly Mistake, when you say that the Visions of Fancy are not to be found in This World. To Me This World is all One continued Vision of Fancy or Imagination, & I feel Flatterd when I am told so.
--William Blake (1757-1827), Letter to the Revd. Dr. Trusler, August 23, 1799
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CONTENTS
ACKNOWLEDGMENTS 7
INTRODUCTION 8
I PROLOGUE: POSSIBLE ORIGIN OF THE NAME UTOY 9
II THE FIRST INHABITANTS 12
III THE FORMATION OF UTOY BAPTIST CHURCH 46
IV WHERE WAS UTOY CHURCH ACTUALLY FOUNDED? 53
V CHARTER MEMBERS AND EARLY HISTORY 55
VI THE CHURCH PURCHASES A SPRING FOR IMMERSION BAPTISMS 65
VII A LIST OF PASTORS AND OTHER STATISTICS 67
VIII AN EARLY COURT CASE INVOLVING UTOY CHURCH (1833) 77
IX TO WASH, OR NOT TO WASH: THAT IS THE QUESTION 79
X UTOY BAPTIST BECOMES UTOY PRIMITIVE BAPTIST 81
XI A NEIGHBORING TOWN IS FOUNDED (ATLANTA) 82
XII AN INTERESTING 1839 DE KALB COURT CASE 87
XIII A LIST OF MEMBERS, 1824-1889 98
XIV SOME PROMINENT PERSONS ASSOCIATED WITH UTOY CHURCH 126
XV INDIANS BURIED AT UTOY? 151
XVI UTOY CHURCHS EARLY AFRICAN-AMERICAN MEMBERSHIP 152
XVII CHURCH DISCIPLINE 155
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XVIII THE ROAD TO WAR 156
XIX THE BATTLE OF UTOY CREEK AND UTOY CHURCH 159
XX THE LOCALS PREPARE FOR WAR 166
XXI THE SKIRMISH AT WILLIS MILL 169
XXII UTOY CHURCH BECOMES A FIELD HOSPITAL DURING THE BATTLE 178
XXIII SOME TWENTIETH CENTURY HISTORY 181
XXIV ALPHABETICAL ROSTER OF ALL KNOWN MARKED GRAVES IN UTOYS CHURCHYARD 195
XXV PRIMITIVE BAPTIST PRACTICE AND BELIEF 214
XXVI A BRIEF HISTORY OF THE PRIMITIVE BAPTISTS 218
WORKS CITED 228
INDEX 234
NOTES 266
7
Acknowledgements
This history would not be possible without the tireless earlier efforts of several persons, living and dead, among whom are the late S.C. Huff, the late Judge John D. Humphries, the late Walter G. Cooper, the late Sarah T. Huff, the late Beatrice Speir Bryant, the late Judge J. Everett Thrift, the late J. Frank Lee, and the late Franklin M. Garrett, the latter four of whom personally encouraged and supported the author on many an occasion. Those living persons without whose work and help this present history would not exist include Jean Bieder, Malcolm McDuffie, Charles Strickland, Dr. Michael A. Ports (a relative), and Lt. Col. Perry Bennett, U.S. Army historian (a former classmate of the author, and whose specialty is the Battle of Utoy Creek). This work is indebted to Lt. Col. Bennett, for introducing to this author the idea of writing a history of Utoy Church, and for further stimulating the author to accomplishing the task of writing this book. His knowledge of troop movements in this area in 1864, in particular, has proven invaluable. This history is also greatly indebted to the selfless efforts and generous aid of Elder Joe F. Hildreth, retired pastor of Utoy Church, and of his gracious wife Virginia Huffman Hildreth, who both repeatedly went out of their way to help this writer in the preparation of this book. This writer is honored to have the privilege of knowing them both.
The author is also indebted to wonderful persons such as his former Georgia History schoolteacher and mentor, the late T. W. Ted Key, whose seemingly inexhaustible fund of fascinating stories early awoke and instilled in the author a passionate interest in and love of the lives of earlier generations.
The author was also profoundly influenced at a youthful age (fortunately before the advent of computers and video games) by such excellent books as Call it Courage, My Side of the Mountain, The Light in the Forest, A Separate Peace, A Wrinkle in Time, The Lord of the Rings, and The Lion, the Witch, and the Wardrobe (et seq.), all of which (and more) helped to validate his daily growing intuition that there was a much wider and far greater world of imagination awaiting his discovery, than the mere parochial confinements, the ruthlessly-enforced social, political, and religious conformity, of his childhood years. May the God of Heaven and Earth richly bless teachers such as Ted Key, and the writers of books such as these, and may He never cease to send them to us. They are the salvation of many an intellectually- or emotionally-starved youth.
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Foreword
[To be written]
9
Prologue: Possible Origin of the Name Utoy
The Utoy Primitive Baptist Church and Cemetery exist near several branches of a creek by the same name, Utoy Creek, which creek has borne that name for only God knows how long. This place name, as the late Atlanta historian Franklin M. Garrett wisely cautioned, may have been an Indian name, but we cannot know this for certain:
It is interesting to note that Utoy Creek was called by that name in 1823. The name is doubtless considerably older, but how much older is not known. It may be of Indian origin. However, in making this cautious assertion, the writer is aware of a tendency to credit the Indians, often erroneously, with the origination of names to which no other definite origin can be assigned. i
It may well have been derived from the Muscogee (or Creek Indian) word Upatoi possibly meaning furthest out, or on the fringe. ii An Indian town of that name once existed near Columbus, Georgia. To this day, it is still a small suburb of that city. A small stream bearing that name still exists there also. iii Again, however, we simply cannot know this for certain.
South Utoy Creek as it looks now, from inside Cascade Springs Nature Preserve, Atlanta. This is near the site where the old Willis Mill once stood. (Author photo)
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The paradise that all of North Georgia once was, and which subsequent development has mostly erased forever. Here, a flame azalea frames a view of a hidden woodland pond in which a wild duck can be seen swimming. This is the Reynolds Memorial Nature Preserve in Clayton County, Georgia. (Author photo) 11
Woodland scenes near the top of the second-highest hill in all of Clayton County, Georgia, at the Reynolds Memorial Nature Preserve. Also observable is a small footpath, of the type that the native peoples would have made and known. Such Indian footpaths as this later became the routes which most of North Georgias early roads followed. (Author photos)
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The First I nhabitants
There is evidence to suggest that certain of the ancient native peoples known as the Archaic Indians lived in the area that later became De Kalb and Fulton Counties as early as circa 6000 BCE, specifically in the area now known as the East Palisades (now part of the Chattahoochee National Recreation Area), as well as the more southerly Soapstone Ridge area (somewhat later). iv Over a period of many centuries, these early Natives gradually evolved into what is now called the Woodland culture, and it was this Woodland culture that inhabited this area at the much later time when a separate early Hopewell (Mound Builder) culture moved in, building a temple mound opposite the confluence of Peachtree Creek and the Chattahoochee River. Part of a transitional culture that exhibited traits of both the earliest Hopewell and Mississippian cultures, the later Hopewells controlled the flood plain of the Chattahoochee for miles in both directions, including all of present-day De Kalb and Fulton Counties. The Muscogee or Creek Indians, generally believed to be descended from the later Hopewell culture, were known to inhabit a village called Standing Peachtree, near the ancient Hopewell temple mound, in the years immediately prior to the American Revolution. v
Springtime woodland view at what is now Reynolds Memorial Nature Preserve in Clayton County, Georgia. I n the foreground can be observed several blossoms of the shrub known variously as Sweet shrub or Carolina Allspice. (Author photo)
13
Peachtree Creek near its junction with the Chattahoochee River. The village of Standing Peachtree would have been at the top of the knoll on the right in the lower photo (on the left in the top photo). (Author photos)
14
(Above:) The famous Catlin sketch of a Muscogee (Creek) family in period costume, from the early Nineteenth Century, about the time these peoples first came into permanent contact with Europeans. (Credit)
(Left) An historical photograph of a Seminole couple in period costume. The Seminole are usually considered to be a southern branch of the Muscogee (or Creeks). (Credit)
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In the year 1813, during the midst of Americas War of 1812 with Great Britain, an Indian trail running from Suwanee to Standing Peachtree was upgraded into a proper road by local Georgians, who mostly resided in what would soon become Gwinnett County. With this task completed, Lieutenant George Rockingham Gilmer left Fort Daniel at Hog Mountain (now Norcross, in present-day Gwinnett County), traveled south on this new Peachtree Road, and completed Fort Peachtree on a small promontory near the previously-existing village, overlooking the Chattahoochee. This fort was later renamed Fort Gilmer, in honor of its builder. vi (Gilmer was later to become Georgias governor.) It was the first construction of European origin in what is now Atlanta and Fulton County. At the time the fort was built, this area was the western edge of America's frontier, and was not yet even a part of the State of Georgia.
European civilization probably first appeared in this area in the form of explorers such as Gilmer, or in the form of occasional settler families (squatters, really, since their presence in this area was illegal). The State Government of Georgia and many early churches (including Utoy) are in fact known to have regularly fulminated against such squatters. (This was mainly due to the fact that Indian Territories often served as convenient places of refuge for outlaws, criminals, and other undesirables considered immoral for one reason or anotherpersons the State of Georgia could not easily apprehend.) Less likely is the possibility that European civilization may have also appeared in this area in the form of Christian missionaries to the Muscogee (or Creek) Nation, in the early decades of the Nineteenth Century. We cannot say this for certain, however, due to a lamentable lack of evidence. We do know, though, that hardy Baptist missionaries did indeed establish missions to the Creek Indians, but in what is now Alabama:
Late in 1817, the Mississippi Society for Baptist Missions dispatched Thomas Mercer and Benjamin Davis to the Creek Nation to determine what could be done to introduce the gospel and establish schools among them. Arriving at Tuckabatchee, the missionaries obtained the permission of Big Warrior, the head chief of the Upper Creeks, to preach and to establish a school. Tuckabatchee was a major Creek town located on the west bank of the Tallapoosa River south of Tallassee in present Elmore County. The town was the site of the Creek annual council where Tecumseh made his famous speech in September 1811 urging the Creeks to take up arms against the whites. The missionaries then moved to a settlement fifteen miles east where they preached to a mixed crowd of Creeks, whites, and African Creeks. On November 12, 1817, they baptized seven African Creeks who formed the first church in the Creek Nation. vii
This was during the time of a great revival in religion, known subsequently as the Second Great Awakening, andburning with missionary zeal--there was a fervent desire among Christian Americans to expand the Gospel to the frontier, much as they would later do in Polynesia some fifty or so years on (completely and permanently altering that once free-wheeling and innocent culture). viii
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Magnificent vistas of whitewater rapids on Sweetwater Creek, in Douglas County in North Georgia, near where the creek empties into the Chattahoochee River, exactly opposite from where Utoy Creek also joins the Chattahoochee. (Author photos) 17
The nearest historically-documented Muscogee village (to Utoy Church) was called Sandtown, and lay along a Creek Indian pathway, later to be called the Sandtown Road, in what was then De Kalb County. Reflecting a growing trend, it has been renamed in recent years as Cascade Road SW, in Atlanta. ix Conformable to common Muscogee practice in locating their settlements, their villages (including Sandtown) usually lay in cleared river valleys, with plentiful nearby water sources, and good bottomland farmlands. Also nearby was a good supply of fish, deer, turkey, and other game for hunting. The native Muscogee people who initially lived here were ordinarily peaceful, and primarily hunted, fished, and farmed to provide food for their families. x
We may well ask what this new land (and life) was like for the first European-American settlers who moved into this area we now know as Atlanta and Fulton County.
The Reverend William Jasper Cotter, who lived in this part of Georgia in the latter part of the Nineteenth Century, has fortunately recorded for us what this area was once like, when European-Americans first began to penetrate the literal wilderness this area once was. His fascinating description is worth repeating here at some length, because that it is such a rare and veritable window in time. Had we a hundred other similar accounts from this difficult-to-document time and place, this writer would repeat them all here, verbatim:
After the War of 1812, my father drifted to Georgia and embarked in trading with the Indians with some success. He and his partner were neighbor boys; different in almost every respect, except David and Jonathan were not better friends. My father had great powers of endurance and complete control of his appetites. I never saw him the least intoxicated. He could sleep anywhere and eat almost anything. Smith was the opposite, dainty in his eating and particular about his sleeping. At one time the fare was too bad for him. There was a place where the prospect was better. He said: "Cotter, things look better at [ ]. Let us call for a nice piece of meat and cabbage and a chicken. I intend to watch how it is prepared." The meat and cabbage were nicely washed and put into the dinner pot; and so was the chicken dressed, and all started off cooking nicely. He took his partner out to tell him how well everything was going on and said he could hardly wait for it to get done. Back he went; and the two women with a stick made hair and dust fly from the dog's back, saying, "Skeener!" (their word for "Get out!") and then stirred the cabbage with the stick. It nearly killed Smith. Again he said to his friend: "Did you see that dirty thing hit the dog and stir the cabbage? I couldn't eat a mouthful." He declined meat and cabbage, but did his duty to the chicken. Though he was doing well, there was one back at home in his mind and heart. She afterwards became his life partner. The time came when Smith and my father separated. They shed tears then and remained dear friends as long as they lived, and a hundred miles was a short distance to go to visit each other. Smith settled in Middle Tennessee, was a captain in the war of Texas in 1836 and, I think, was a prisoner in a dungeon in the City of Mexico when the war ended. The authorities at Washington sent Gen. Waddie Thompson, of South Carolina, with papers of authority to have the prisoners liberated. I heard him say that before going to a 18
hotel or looking after baggage he went at once and saw the iron bolts drawn and the doors opened and grasped the hands of his dear countrymen, saying to them: "I have passports for you to go home with me." He said it was the gladdest hour
Georgias storied Chattahoochee River in flood stage, near the town of Franklin, in Heard County (about ten miles north of Grayson Bend), Spring, 2009. (photo courtesy of J ack Davis)
of his life, and it made every one glad to hear him tell it. I may allude to Captain Smith again.
Cotter continued and extended the business. At that time there was a great trade center at Grayson Bend, on the Chattahoochee River, fifteen miles above LaGrange. From the mouth of Peachtree Creek, near where the city of Atlanta is, he shipped in large canoes a cargo of goods. The canoes were worked by strong negroes and Indians. The river was at flood tide, out of banks, which were bordered with cane-brakes, a home for wild beasts. Great gangs of wild turkeys flew over their heads, filling the air with the whir of their wings. The dangerous voyage was safely made, but a great calamity came at the last moment. In turning the canoes in the bend of the river to land, the whole cargo capsized, and 19
everything was lost. The crew escaped safely and, in the best way they could, made their way back home, going pretty much over what is now the line of the West Point Railroad [i.e., along present-day U.S. Highway 29].
Crystal-clear waters in a North Georgia woodland stream, exactly as was described by the Reverend Cotter. (Author photo)
Grayson's Bend had its name from Sam Grayson, the most widely known man in all that part of the country up and down the Chattahoochee and then to the white settlements in the eastern part of the State. Grayson's trails led out in every direction and are still spoken of by the old people of Troup and other counties. I don't know that Sam Grayson had Indian blood in him. I think not. But he had great influence over them and over the whites also. He was a man of honor, most hospitable, and kept an open and orderly house. My father had great respect for Sam Grayson. After the country was settled, the place was known as the Colonel Townes place, named for the father of George W. B. Townes, Georgia's Chesterfieldian Governor.
I saw that interesting part of the State when all was newwaters in the creeks and rivers as clear as crystal; rich valleys, hills, and mountains covered with a thick forest; a land of beautiful flowerswhite, pink, yellow, and red honey-suckles, 20
redwood and dogwood blossoms, wild roses, and others. The ground was covered with violets, sweet williams, and other beauties. There was plenty of wild game deer, turkey, and other varieties. When first seen, all was in lovely, beautiful spring, and I was nine years old.
This is how North Georgia would have appeared to the Rev. Cotter and other early settlers who founded De Kalb and Fulton Countiesreplete with dogwood, wild azalea, and other multicolored blossoms every Springtime. This photo was taken at Clayton Countys Reynolds Memorial Nature Preserve. (Author photo)
Many and varied were the troubles encountered with the wild animals, bears, panthers, and wolves, and the smaller ones, wildcats, coons, and foxes. I never saw a bear in the woods; but they were numerous, and many were killed. I saw a panther three hundred yards from the house. The cattle in the lane scented it and were excited. Panthers killed colts, springing from the limb of a tree. I have often seen the prints of their claws on a colt's back and sometimes on grown horses. Wolves howled in hearing on the mountain, but never did much mischief. The smaller animals gave the trouble. Standing in the yard, we could hear the foxes barking; and coons were nearly as bad as hogs in destroying corn. They began on it before it was in roasting ear. The Indians had no dogs, but small curs, which were of little account. There were no hounds. Colonel Carter's overseer brought 21
two from Milledgeville, and Mr. Black got some from Buncombe, North Carolina.
A large dogwood tree at Utoy Churchyard. (Author photo)
We soon trained them to hunt together; and in the winter and spring we caught twenty-seven foxes, four wildcats, and quite a number of coons. It was the gray fox, and usually the chase was fun. If started by eight o'clock, it was caught by twelve; if at four o'clock in the morning, it was caught a little after sunup. We never saw a red fox there. Once in a while the dogs were out all night, and we did not know what they were after. When they caught a fox they would lie down around it for several hours, then one after another would leave. Old Buncombe was the last to go in the afternoon. Walking around the fox, he would howl as loud as he could and start for home with a look of disappointment. He was a large, leopard-colored dog and was the leader of the pack. While the others stayed, he was always nearest the dead fox. Only hunters know the meaning of "as cunning as a fox," when, far ahead of the dogs, he runs back on logs, runs a little way up trees and from log to log, then jumps as far as he can and often eludes his pursuers. The chase was hard on horses. Wildcats can run up a tree and are usually shot. Coon-hunting involves hard work as well as lots of fun. Late one fall, while gathering corn about dark, a company of boys came for a coon hunt; and, grabbing a handful of bread and meat, I went with them. Early in the night we treed a coon up one of the largest poplars on the creek. It would never do to give up. The tree had to come down. We sent home for help. White boys and Negroes came with axes and supper. It was about daylight when the tree fell. We held the dogs, that they might not be killed by the tree. The coon escaped, crossed 22
the creek, and ran up a small tree. We cut it down in twenty minutes and got the coon. It was sunup then. An old coon can easily whip a young dog and is a full match for an old dog.
On that spot I had a most fearful encounter with a large rattlesnake, alone with a good dog that killed nearly every snake that he found. He seized them with his teeth and shook them to death in a little time. It was a sand bar barren of weeds. The rattler was coiled ready to strike. I saw his eyes and realized the expression, "as mad as a rattlesnake." Had he not been in his coil, the dog would have seized him, but he knew the snake could strike first and so held off. It would never do for a boy to let such a snake live, and with a ten-foot fence rail the blow was struck that turned the tide of battle.
A beautiful Springtime Photo of a small, quiet woodland pond at Clayton Countys Reynolds Memorial Nature Preserve. All of North Georgia once looked like this. (Author photo)
That year's hunting thinned out the wildcats, coons, foxes, minks, skunks, opossums, and other varmints that troubled us. A traveler told us how to catch wild turkeys. Next day we followed instructions. With an ax and a hoe we cut down some little pines, dug a trench, and made a pen so that a turkey would come 23
up in the middle of the pen and have to look down in order to get out. This the frightened bird would not do, but would hold his head high. I baited the trench with corn and soon caught two large turkeys and proudly carried them home. Squirrels and opossums were in great abundance. Great fat opossums were dressed, put on the roof of the smokehouse during a frosty night, and the next day cooked with potatoes, making a dish fit for a king or an American sovereign. xi
In the memorable year 1828, War-hero General Andrew Andy Jackson of Tennessee (1767-1845) was elected President of the United States, reflecting a growing trend among European-Americans of hostility, fear, and jealousy toward the native peoples xii . Popularly known as an Indian Fighter, Jackson wasted little time in deciding to remove forever the troublesome Indians (mainly from Georgia, Alabama, and Mississippi), to make room for more white settlers who were moving to states like Georgia, Alabama, and Tennessee, and who were constantly clamoring for new land to establish farms xiii . This was a disaster in many respectsespecially for the hapless and defenseless Muscogee and Cherokee.
The official White House portrait of General and President Andrew J ackson. (This photo is in the public domain.)
Poor farming practices among the European-Americans, inherited from medieval Europe, meant that previously cleared acreage was soon exhausted and unproductive for farming. This necessitated the constant acquisition of new lands xiv . In blatant violation of every previously existing treaty between the natives and the United States government, 24
President Jackson, following an idea first promulgated by Jefferson, ordered the United States Army to forcibly remove the natives from their homes and ancestral lands, to other, less desirable lands in the Kansas and Oklahoma territories, west of the Mississippi River. xv
The Muscogee more or less peacefully departed from this area after 1821, and were mostly gone by 1825, when the last of their lands in Georgia were signed away at Indian Springs by Chief William McIntosh, who was quickly assassinated for his troubles. The Cherokee, however, who remained behind much longer, immediately protested, and filed a formal complaint in the Georgia courts. xvi Notably, their action made it all the way to the United States Supreme Court, which declined to rule on the merits, holding instead thataccording to the intent of the Founding Fathers and the U.S. Constitution--the Cherokee did not constitute a foreign power, but rather were in the position of ward to guardian, vis--vis the United States Government. Thus it was that the hapless Cherokee, the last of their brethren to live in Georgia, were forcibly rounded up and removed by the U.S. Army, in what has since become known as the infamous 1838 Trail of Tears. xvii
Some of these Natives, however, escaped notice and managed to remain behind, for at least a few years after most of their brethren had departed for the West: the above-mentioned historian Franklin M. Garrett quoted an earlier story by Atlanta historian Sarah T. Huff in his magnum opus, Atlanta and Environs, to the effect that even in the late 1820s, pioneer settler and early Utoy Church member William W. White would occasionally spot a stray Indian or two peeping from around the corner of his (Whites) smokehouse. Garrett further relates the tradition that these same Indians would often help themselves to any tools or other farm implements that happened to be lying about Mr. Whites farm:
The pilfering Indians fretted him very much when they came from their quarters at Sandtown and were forever peeping around the smokehouse and slyly picking up any useful articles lying around. His wife was afraid of them. xviii
25
This should not be taken, however, to evince any sinister motives on the part of the Creek Indians; the concept of private ownership of personal possessions probably had not yet taken hold in their collective psyche or culture.
In addition, famed Georgia History schoolteacher T. W. Ted Key (twice Georgias Teacher of the Year, an inductee of the Georgia Educator Hall of Fame, and an expert on Creek Indian lore) has related a story told to him personally many years ago, when he himself was a very young man: the story was told to him by a then-elderly Georgia lady. According to Keys informant, back when she was a small girl (presumably back in the 1880s), elderly Creek Indian men would occasionally make the arduous trek from Oklahoma back to Georgia, on foot, to die in the Grandfather Land (as they put it). According to Key, his informant also told him that even as late as the latter part of the Nineteenth Century, white farmers and hunters would occasionally stumble upon the skeletons of these deceased Creek Indians, in isolated spots of the forest, where they had simply lain down in the forests of Georgia (their ancestral homeland) to die. Reports also exist of some of these same wandering wraiths of elderly Native Americans occasionally startling a settler family in Georgia, by knocking on their cabin doors, late of an evening, to beg a scrap of food, to assuage their starvation. Their plight must have been pitiful indeed. Most of the time (to their credit), the European-American 26
families would indeed feed these starving elderly Indians, and then send them on their way. xix
Reenactors Ray Muse (left) and the late Ted Key (right), in authentic early Nineteenth Century Muscogee (Creek) costume, at the April 2010 Wild Azalea Festival at Clayton Countys Reynolds Memorial Nature Preserve. (Author photo, with the gracious permission of Messrs. Muse and Key.)
Starting in 1805, the State of Georgia held a series of what were called land lotteries to distribute the lands stolen from the Native Americans. These lotteries lasted over a period of several years, until the final one in 1833. Significantly, Georgia was the only state in the Union ever to do such a thing. Former soldiers from the Revolutionary War and War of 1812 were given double land lot grants in the territory taken from the Indians. xx The five counties initially formed out of the 1821 land lottery were Henry, Fayette, Monroe, Houston, and Dooly Counties. xxi Gwinnett and Walton Counties had been created a few years earlier, in 1818. xxii These counties were mostly named for U.S. Presidents or heroes of the Revolution, men such as James Monroe, Patrick Henry, Button Gwinnett, George Walton, or the Marquis de la Fayette. xxiii
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1839 map of De Kalb County, Georgia. Observable are the towns of Utoy, Whitehall, Sandtown, Standing Peachtree, Decatur, and Campbellton. What became Fulton County in 1853 were districts 14, 17, and 6, of the western part of De Kalb.
Barely a year later, in December 1822, De Kalb County was carved out of the northern portions of Henry and Fayette Counties, and also included a fringe of what had been the large Gwinnett County to the northeast. A new town, Decatur, named for a naval hero of the War of 1812, was established as the seat of the new county of De Kalb. This new county had itself been named for the Baron Johann de Kalb who had so ably assisted the Anglo-American colonies in their struggle for Independence. xxiv This new county of De Kalb included the area that later became Fulton County (in 1853), and of course included the Utoy Settlement and Utoy Church. For many decades around this time, Utoy settlement actually had its own post office, established in March 1836, and was thus a functioning town in most respects. xxv
One of the first acts of the new De Kalb County government was to build a more direct route from the town of Decatur to what was now called Fort Gilmer and nearby Montgomery's Ferry. Again enlarging upon existing Indian trails, two new roads were constructed, including what was the first road to be built connecting lower De Kalb/Fulton to Decatur, and to the Peachtree Road. This new road was called the 28
Sandtown Road (mentioned above), because it connected Decatur with the aforementioned Creek Indian village of Sandtown. xxvi Part of it is now called Cascade Road SW, one of the oldest in the area.
This how all roads in Georgia once looked. This particular road is in what is now the Reynolds Memorial Nature Preserve in Clayton County. (Author photo) 29
I t is difficult to tell it now, but this depression in the ground in the middle of the photo is actually the remains of what was once a road connecting the old Sandtown Road (now Cascade Road SW) with the old Herrings Mill (long since vanished), which mill once stood on a branch of North Utoy Creek about a mile or so north of what is now Cascade Road. This part of the old road sits on property that is now part of Atlantas J ohn A. White Park. (Author photo)
About halfway between Decatur and the village at Sandtown, a small hamlet began to form at the intersection of the Sandtown and Newnan Roads (now Cascade Road and Lee Street). In 1835, an enterprising man named Charner Humphries (1795-1855) had arrived from South Carolina, and built a two-storey, clapboard covered, whitewashed home with a two-storey front porch, that served as a tavern, inn, and residence for his large family. With the addition of a post office, "Whitehall" (as the hamlet was called, after the palace in England) became large enough to have its own political designation as an election district, and also served as the parade ground for the local militia company. It was later re-named West End, again, after a location in England. xxvii
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In 1931, Atlanta historian Franklin Miller Garrett and artist and writer Wilbur George Kurtz together paid a prescient visit to J eremiah Silas Gilbert (1839-1932) at his Atlanta home (see right, and following page), and fortunately recorded much of what the aged Mr. Gilbert had to say about the Whitehall Tavern, and about his grandfather Charner Humphries. Particularly worth quoting here are Mr. Gilberts comments (as filtered through Mr. Kurtzs florid pen) about daily life at the Tavern and vicinity (in the 1840s and 1850s):
Muster day [of the local militia] was the big event at the tavern. This was an annual affair, where the yokelry of all the county districts were called together by the major commanding the militia. The functionary who held the county muster at Whitehall was Major Alexander Ratteree. The summons having been issued, the able bodied male citizens came trooping in, with their flint lock fowling pieces, and [were] usually primed for a frolic [i.e., slightly inebriated]. Many horses decorated the rack in front of the big white tavern. Actual drill in the manual of arms lasted about two hours, but this was only a beginning. Trials of marksmanship were then held, with a prize of a yearling cow to the winner. The cowwhoever won itwas then offered up as a sacrifice to the collective appetites of the assemblage, for it was straightway slaughtered, cooked and served, together with the accompanying comestibles [foods], all washed down by copious potations [beverages], not so poetic but more potent than brown October ale. Indeed the whiskey barrel was a common institution at such places. Charner [Humphries] kept one on tap in the rear of the store, where cash customers were entitled to drinks on the house, but it was considered good etiquette for strangers or occasional visitors, to leave a nickel or dime on the barrel head after imbibing. 31
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(Previous page: the circa 1865 farmhouse of J eremiah Silas Gilbert. This rare and priceless house is one of the last-surviving farmhouses still standing inside the city limits of Atlanta, at its original location. Notice also the giant ancient oak trees. Mr. Gilberts mother is buried in Utoy Churchyard. Author photos.)
Drilling, marksmanship and feasting were followed by more diverting entertainment. Most districts had a bully, or one gifted with alleged fistic prowess, and the day was counted lost if somebody didnt get well pounded and bruised up in the ringwhich was literally a ring of cheering and betting spectators, and not a squared circle of rope. Most everybody had a dog, and when all the pugilistic entries were either victors or vanquished, the canine belligerents were cheered on by the owners or partisans. That these dog battles were often extemporaneous detracted not one whit from the enjoyment of the crowd. The militia officers did not at all times retain the respect of the rural soldiery; Mr. Gilbert recalled that at one of the musterings the assembled militiamen, having taken umbrage at something said or done by Major Ratteree, ran him off the place.
On ordinary days the chief event was the arrival of the mail coach from Lawrenceville or Newnan. The tavern was a famous stop on this route. The four- horse team would dash up to the tavern; the driver would heave overboard the mail bags, and descend from his high seat, and impart the latest news to the foregathered denizens of the locality. Fresh horses were brought up from the stable to replace the tired animals that knew where the watering trough was located. xxviii
In addition to the extended Gilbert Family from South Carolina, which apparently had already resided in the area for several years, xxix a large group of families migrated en masse from Franklin County, Georgia to what was then De Kalb County, arriving on November 27th 1822. These families included the Baker, Barge, Cash, Fain, Ferguson, Holbrook, Oliver, Peacock, Redwine, Smith, Stone, Suttles, and Willis families. Aged Revolutionary War veteran William Suttles led the large group. The Suttles family mostly settled in the area now known as the "Ben Hill" section of SW Atlanta, around the area where Mt. Gilead Methodist Church would be established two short years later. William Suttles himself, however, along with his wife, resided with his widowed daughter Margaret Peggy Willis, near her youngest son Joseph Willis Jr., in the neighborhood of Utoy Church and Willis Grist Mill. xxx Other families, such as the Donehoo, Hendon, Hornsby, White, and Wilson families arrived shortly afterward. xxxi
As indicated above by the Reverend Cotter, this area was still a literal wilderness, and remained so for many decades, even after the growing community of European-American settlers had begun to carve farmsteads out of the vast and seemingly never-ending hardwood forest. As mentioned, the first roads of these European-American settlers consisted initially of what had previously been the trading paths of the Muscogee and Cherokee. xxxii The State of Georgia quickly commissioned several new roads through the new territory, including one all the way from Augusta on the Savannah River, over to the 33
Chattahoochee River, where sat the former Indian village of Sandtown. xxxiii Prominent local citizens, including several now buried at Utoy Churchyard, were commissioned as Road Commissioners to supervise the construction of these new roads through what is now De Kalb and Fulton Counties. William Willis, Henry M. White, and Joel Herring were among the members of Utoy Church who served in this capacity. xxxiv We will mention some of them later.
The first settlers of De Kalb County, including that portion which became Fulton in 1853, were (as Garrett informs us) a plain people, primarily of English, Scotch and Irish descent.
They came mostly from Virginia, North Carolina and South Carolina, particularly the latter. Some of the older northeastern counties of Georgia sent fairly large contingents of pioneers. Franklin County [see above] was quite prolific in this respect, furnishing many of the first families to settle in southwestern De Kalb, now southwestern Fulton County. xxxv
1840s-era Daguerreotype of a nattily-dressed small boy. The members of Utoy Church in this period would have been familiar with this style of clothing and type of photography.
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(left) An 1840s-period daguerreotype of an elegantly- dressed young lady, representing an ideal to which all the young women of Utoy Church would have aspired.
For the most part, Garrett says, continuing, the pioneers were poor and meagerly educated, but were generally industrious and temperate, qualities needed in the wilderness they sought to conquer.
Their original homes were usually log cabins, owner built and occupied. The unit of land ownership was, primarily, one land lot of 202 acres, although holdings of two to five land lots were not rare and fractional holdings were numerous. The individual ownership of slaves was small. Possession of a dozen or more was the exception rather than the rule and the majority of the early citizens, down to the time of the Emancipation Proclamation, owned none, or at the most, one or two house servants. Large plantations, such as were known in the older East and Middle Georgia counties, did not exist in early De Kalb. xxxvi
The newly-arrived settlers, being a God-fearing people, quickly established several churches in this area: Macedonia Primitive Baptist in De Kalb County, on July 30 th 1823; Nancy Creek Primitive Baptist, Mt. Gilead Methodist, and Utoy Primitive Baptist in 1824, also in De Kalb County, though the latter two were in that portion which later became Fulton; Hardman Primitive Baptist in Northeastern De Kalb, in 1825; Prospect Methodist and Mt. Zion Methodist in what was then original De Kalb County, in 1828. Many more soon followed. xxxvii Scions of the same Gilbert family that originally worshipped at Utoy Baptist, later worshipped at Mt. Zion Methodist, and lie buried in the churchyard there.
We may well enquire as to what ordinary life was like for these early settlers, since their manner of living differed so greatly from our own. We must remind ourselves that radio, television, computers, video games, professional sports, and all the other amenities and entertainments we now take so much for granted, simply did not exist at all back then, 35
and that those people truly were responsible for inventing their own entertainment and livelihoods. Garrett fortunately records for us some of this detail:
Articles used in everyday life, with the exceptions of coffee, salt and sugar, were made at home. The early settlers wove and dyed the cloth from which they made their clothes; they tanned leather and made their own shoes. For the most part they made their own tools, wagons and harness, while itinerant hatters supplied most of the headgear.
(This page and following page: the original 1839 log cabin kitchen from the Stately Oaks Plantation originally built by Whitmell Phillips Allen in what was then Fayette County. The antebellum house and kitchen are now located in historic J onesboro, Georgia. Author photos.)
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This would have been a familiar sight to many a Georgian in the period before the Civil Warthe much loved plantation kitchen, from which many a welcome aroma must have wafted! 37
Cooking was done in pots, ovens and skillets before large open fireplaces, wide and high enough to receive large logs. The water supply came chiefly from springs [see below], sometimes quite a distance from the house. The digging of wells was rarely attempted until later years.
Light was made by torch pine or from homemade tallow candles. There were no friction matches and people borrowed fire from each other or produced it by means of flint, steel and punk.
Travel, by foot, horseback, or wagon, was slow and laborious over the trails that served for roads. Amusements were confined mostly to dancing, quiltings, log rollings, shooting matches, gander pulling and horse racing. xxxviii
Most of these forms of entertainment will be of at least some level of familiarity to most modern readers, except for the gander pulling, and so perhaps a little explanation is in order.
A recently dispatched gander was suspended from a wooden bar, supported by two upright wooden poles about eight or nine feet high. This gander would have had the feathers plucked from his head and neck, which were then thoroughly greased. After paying a small fee, each contestant, who was mounted on his horse, galloped at full speed between the upright poles, and endeavored to grasp the gander's head and pluck it from the body. Because of the rapid rate of travel, and the slick head of the animal, this was no easy feat. The fortunate contestant had the gander for his reward. This writer understands that the winner was usually expected to offer his prize to the assembled crowd, who would then barbecue the gander, and so most everyone present would have at least a small piece of the deliciously cooked bird. 38
In 1924, when he was a very old man, Francis Marion White (1827-1925) was fortunately interviewed by a newspaper reporter with the Atlanta Journal regarding his (Whites) early experiences in Atlanta as a young man. Francis M. White(below), a son of William Wilson and Elizabeth Willis White (mentioned both above and afterward), and a grandson and great-grandson of charter members of Utoy Church, described for the newspaper reporter an instance of the gander pulling contest:
Atlanta was a lively little place even under those other names," this old settler assures us. "Right around where the big post office is now was a great spring called Walton Springs, and we used to have barbecues there." "Yes," he went on, in answer to a question, "the big men came and frolicked there with us youngsters--the mayor and the governor too."
"Oh yes--besides the barbecues, we used to have road tournaments down Marietta Street. One of the stunts was to hang a gander head- down on a pole, with his neck and head picked and greased. Then we young men would line up on horseback. Somebody stood near the starting line and whacked each horse good and hearty as it went by, so by the time we reached the gander, we were going 'lickety-split'! Then we reached out and grabbed for his head." The narrator chuckled as he told of the ruse of the successful competitor.
"He just started, and said, 'I'll get him this time!'--and he did. He took an underhand grip and broke the gander's neck, and the head came away." [emphasis supplied] xxxix
(Francis M. White was never to our knowledge a member of Utoy Church, although he is buried in the churchyard. His wife Elizabeth Marchman White, though, was a member.)
(Following page: the 1839 Stately Oaks Plantation house, originally built along what was then the old J onesboro Road in Fayette County, Georgia, by Whitmell Phillips Allen. This home, probably grander than any known by members of Utoy Church, has since been moved to historic J onesboro, Georgia, and carefully restored to its antebellum condition. Author photos.) 39
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This represents the simpler way of life probably experienced by most of Utoy Churchs early members. This is another view of the 1839 log kitchen at Jonesboros Stately Oaks Plantation. (Author photo) 41
The circa-1865 Huie Farmhouse in Clayton County, Georgia. This represents how many of the members of Utoy Church would have actually livedmore modestly than the grand plantations so often depicted in films. This type of farmhouse is known as plantation plain style. (Author photo) 42
Still more people at Utoy will have lived in even more simple farmhouses such as this one, still standing on old Fairburn Road SW in Atlanta (although it appears to be abandoned). (Author photo) Below: a badly-damaged and partly retouched photo of the Francis M. White family on the front porch of an early home, circa 1895. (l-r) Robert M. White, his mother Elizabeth F. Marchman White, father Francis M. White, brother Dr. J ohn W. White, sister Mary Etta Mollie White, and brother Charles Lee Charlie White. This home is still standing today, albeit altered. (Author collection) 43
How farm life looked for most of the members of Utoy Baptist Church when it was founded in 1824: this is the Smith Farm at the Atlanta History Center, as authentic a recreation as one can find 200 years later, in the 21 st Century. (Author photos)
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Cane-bottomed chairs on the front porch of the 1820s-era Smith Farmhouse, welcoming travelers today as they did nearly two hundred years ago. (Author photos) 45
Historic Utoy Primitive Baptist Church, 1949
This was before the well-intended (but disastrous) renovations of around 1958-1959. This rare and priceless photograph, a copy of which exists at the Georgia Archives (whence this copy is derived), illustrates how the church likely appeared during most of its existence in the Nineteenth Century, when so much of its history occurred. (Courtesy of the Georgia Archives)
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The Formation of Utoy Baptist Church
The Baptist Church of Christ at Utoy Creek (as it was called for the first several years) was first constituted by Elders John Landers and James Hale on August 15 th , 1824, in a log house without a floor, one and a half miles west from where it now standsalmost certainly in the home of one of the early members, as was then common practice. There was initially no Primitive in the churchs name; that development was to come in the late Eighteen-Thirties (see later). xl
De Kalb Countys seat of Decatur in 1824 boasted a jail, an academy, and about fifty homes and [some] stores. The total population of De Kalb did not yet exceed 3,569 free whites (African slaves not being included in that count.). This included the section that later became Fulton County. xli
Utoy Church is apparently the oldest church in present-day Fulton County, Georgia. The Methodist Church of Mount Gilead, some six miles from Utoy Church, although its members too claim the distinction of being Atlantas oldest church, nonetheless celebrated its one hundredth anniversary in September 1924, one month after Utoys. xlii
The confusion probably arose due to the account of John M. Baker, one of the grandsons of the Reverend John Major Smith (the founder of Mt. Gilead Church), wherein Mr. Baker informs us that Mt. Gilead Methodist Church was founded soon thereafter its first sermon in April 1824:
Grandfather Smith in [his] diary gives an account of the meeting with Rev. Parks at the little Decatur mission. On a later visit to the Decatur mission, Rev. Parks consented to accompany Grandfather Smith to his home, and upon their arrival the friends and neighbors were called together at the Smith house, which was then and there dedicated to the worship of the living God. The first sermon was preached April 23, 1824. It was an occasion of great rejoicing. Soon thereafter, Rev. Parks, acting under orders from the conference (South Carolina), organized in Grandfather Smiths home the Mount Gilead Methodist Society, which later became Mount Gilead Church. [emphasis supplied] xliii
It really should not matter which church is olderafter all, the aforementioned Macedonia Primitive Baptist Church predates both churches by a full year, and it is unquestionably that churchnot Utoy or Mt. Gileadwhich is therefore the oldest church in what was originally De Kalb County (including that portion cut off to form Fulton in 1853). Not only that, but the Suttles/Willis family was instrumental in founding both churches (and this writer himself descends from both branches of that family).
In contrast to the clerks of Utoy Baptist Church, who kept meticulous records right from the very start, Mt. Gileads minutes dont begin until 1848 (with a notation that the records are incomplete). xliv There are really only two gaps in the records of Utoy Church.
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Original photographs of Utoy Primitive Baptist Church prior to its modernization in the late 1950s are as scarce as hens teeth. This means that to get an accurate idea of how the church might look today, had it been left untouched, we must look toward other similar church buildings elsewhere in Georgia. This one is Flat Shoals Primitive Baptist Church in Henry County (still functioning, and never renovated, thank God). Utoy Church would have looked very similar to this one. (Author photos) 48
The first such gap occurred during the months of February through April in 1863, due to a terrifying smallpox epidemic that swept through the area. The situation, wrote local historian and Utoy Church member Jean G. Bieder in her 1972 History of Utoy Primitive Baptist Church,
had become so serious that the establishment of a hospital, in a remote section, for the sufferers from the disease, was deemed mandatory. It was situated near Grant Park. Atlantas mid-war Council also resolved on February sixth of that year, that a red flag be hung at the places where smallpox existed. Utoys members were wise in not meeting for public worship during these months. xlv
The only other period for which no minutes exist was the eventful months from July 1864 to June 1865, when the battles of the Atlanta Campaign were raging all around Utoy Church. This time period will be described more fully below.
Emanuel County, Georgia, circa 1904: members of the singing school at the Oak Grove Primitive Baptist Church gather outside the church for this group photo. This church was located one and a half miles north of the town of Stillmore. Utoy Church was similarly unpainted for most of its existence. (Courtesy of the Georgia Archives)
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How Decaturs academy probably appeared in the 1820s: this is the Presbyterian Manse or boarding house/school in Lexington, Oglethorpe County, whence so many of De Kalb and Fultons settlers originated. This very building is where Columbia Theological Seminary was founded in 1828. That institution was the first such seminary ever founded in Georgia. (Author photos)
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Bethel Primitive Baptist Church, founded in 1896 from members of Utoy Church, now within the city limits of East Point, Fulton County, Georgia. This priceless original Nineteenth-Century frame church building, almost completely unaltered by either man, or the defacing hand of Time, is an almost exact replica of how its mother church (Utoy Baptist) once appeared (though it is slightly smaller). (Author photos)
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Bethel Primitive Baptist Church (front view) This congregation ceased to exist about the year 1980. The irreplaceable historic building (alas) is now vacant and vulnerable to vandals.
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Bethel Primitive Baptist Church. This rare, original Nineteenth-Century building, so closely modeled upon its mother church (Utoy Church), will serve as a useful model of how to renovate Utoy Church in the future, in conformity with historical guidelines as to how it should be renovated (should it ever become available for that purpose, and should funding for that purpose ever be obtained). (Author photos) 53
Where was Utoy Church actually founded?
If one compares any good early map of the Utoy area (now known as Cascade Heights) with a modern map, and if one knows which pioneer families settled the area and when they arrived; and furthermore, if one measures the distance, on both maps, a mile and a half due west, as the crow flies, from the modern location of Utoy Church, it soon becomes clear and obvious that there were really only two possible homes in which the church must have begun:
Utoy Baptist Church had to have been founded either in the log home of the Squire Joseph Willis Jr. family, or in an early Gilbert family home nearby.
X
X marks the spot. Utoy Church does not appear on this 1864 map, but would have been about where the red X is to the right. Observable are the Willis and Gilbert residences, as well as Willis Mill.
There really are no other logical possibilities. That Gilbert family whose infant sons are known to be buried in Utoys churchyard must also be consideredif it can be shown that those Gilberts actually lived near Willis around the year 1824. Dr. William Gilbert indeed lived nearby as early as 1829, but was he there in 1824? And was another, possibly related Gilbert family residing there at that early date? We simply do not know. Whoever the father of those two infant Gilbert children buried at Utoy was, he was not also the father of our Dr. William Gilbert, as Dr. Gilberts father Jeremiah Sr. clearly stayed behind to manage his vast estates in South Carolina, and never came to Georgia. The father of those two infant boys buried at Utoy could well have been an uncle of Drs. William and Joshua Gilbert, as this would explain why they ended up residing in the 54
same area at the same time (and were involved with the same church). If, as is discussed below, we accept the possibility that Utoys churchyard may have begun its existence as a Gilbert family burying ground (to account for the presence of these infant burials which predate the founding of the church by several years), then the idea that the church itself could have been founded in a Gilbert home begins to make considerable sense. Due to the disastrous 1842 De Kalb County courthouse fire, and other similar early record losses, however, we unfortunately have no way of knowing for certain. Moreover, no really thorough Gilbert family history is known to exist, which might shed light on these questions.
This idea that Utoy Church could have been founded in the Willis home, by contrast, makes sense when one considers that Joseph Willis Jr.s mother and grandmother (Margaret Peggy Willis, and Margaret Peggy Suttles) had always been claimed by their descendants to have been among the original eleven charter members of Utoy Baptist Church. Neighboring Mt. Gilead Methodist Church, six miles to the southwest, and like Utoy, also founded in the year 1824, had itself been founded originally in the home of its first pastor, the Rev. John Major Smith (1798-1863), an uncle by marriage of Joseph Willis Jr. It therefore makes enormous sense to believe, based on the evidence shown, that Utoy Baptist Church first saw the light of day in another similar family home (ironically, practically the same family).
Pleasant Union Baptist Church in Dawson Co. Georgia, 1871. This is surely much like the first Utoy Church will have looked. (Ga. Archives)
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Charter Members and Early History
The eleven charter members (whose names, alas, have not survived with exact certainty) adopted the following Articles of Faith as a resolution, to wit:
We, whose names are hereunto annexed, having first given ourselves to God, believe it our duty to give ourselves to one another in a gospel church order; and being assembled together this third Sabbath in August, 1824, do mutually agree to live in a Church capacity as the Lord may enable us, professing to believe in the following particulars:
1 st . We believe in one eternal God, Father, Son and Holy Ghost.
2 nd . We believe the Scriptures of the Old and New Testaments to be the Word of God, and receive them as the only rule of our faith and practice.
3 rd . We believe that man was made in uprightness, but is fallen and his heart entirely depraved and corrupt by reason of sin, and has nothing in him that is good and cannot make atonement for his sin, and is by nature a child of wrath, not subject to the law of God, neither can be.
4 th . We believe in the particular electing love of God the Father through Jesus Christ unto eternal life, and the effectual calling of God by the Holy Ghost in the final perseverance of the Saints by the grace of God.
5 th . We believe in the resurrection of the bodies of the just and unjust, that the joys of the righteous and the horrors of the wicked will be eternal.
6 th . We believe in baptism by immersion and in the communion of the saints in the breaking of bread, in the two ordinances of the Gospel; that the unbeliever has no right to either of them.
7 th . We think it our duty to attend the worship of God in public and private and live in the discharge of our duties as we stand related to each other as Christians, unitedly praying the Lord to enable us to do so for Jesus Christs sake. Amen. xlvi
From the roll of members appearing in the first record-book, says Judge Humphries, which contains more than three hundred names, it is not clear just who were the eleven persons who organized the church. The minute books record that five of the first eleven persons named were in fact received into the fellowship of the Church soon after the Churchs organization, and so cannot have been charter members at the Churchs founding in 1824. A number, says Judge Humphries, were dismissed by letter and received again. And, the names of some [members] who were [in fact] received do not appear on this roll. xlvii The first eleven names appearing in the records of the Church, 56
who do not appear, based on the minutes, to have been received after the Churchs organization, are as follows:
Hosea Maner, Ervin Stricklin, Peggy Suttles, Peggy Willis, Elizabeth Waits, Mary Dunlap, Robert Atkinson, J ames Dunlap, Orphy Tate, Mary Stricklin, and J ames Donehoo. xlviii (This list will be shown somewhat altered, later.)
It is not known precisely when Utoy church was moved to its present location; however it was shortly before July 12 th , 1828, on which date William Wilson White, already mentioned above, joined the church. xlix White joined Utoy Church by experience on the above date, and was baptized the next day. l This means that he was accepted into church membership based on a public confession of faith, followed by a baptism by immersion. He lived in the church longer than any other one member, and died on November 17, 1895, making his fellowship with Utoy Church over sixty-seven years. Elizabeth Willis White, his faithful spouse (and sister of Joseph Willis Jr.), lived longer in the church than any other sister, her time of membership being over fifty-three years. li
William W. Whites name is mentioned several times in the records of Utoy Church as having been a true and faithful member. Franklin M. Garrett, moreover, quoting Atlanta historian Sarah Huff, recounts that William W. White bore the name of a respected and highly esteemed pioneer citizen of Atlanta. lii It would seem probable, moreover, based on the presence in the Utoy community of a highly-esteemed man named William Wilson who had earlier resided in Franklin County, Georgia (whence this William Wilson White had also come), that said White was most likely named after this De Kalb County man William Wilson, or own namesake father, who had been a veteran of the American Revolution. (The younger William Wilsons daughter Elizabeth was the wife of Utoy charter member James Donehoo. His youngest son was Judge William A. Wilson, whose fine antebellum home in Atlanta still exists.) liii
Autograph signature of William W. White, from his family bible. (Courtesy of Dan & Melanie White.)
William Wilson White (whatever the derivation of his name) had arrived in the area of De Kalb County that later became Fulton, in the year 1824, probably in early Spring, so as to begin the years plowing. He arrived riding a lank horse, with his plow-gear on the animal, and a side of meat and his plowing utensils tied up in a sack behind him. He originally settled in the area that later became John A. White Park, now in southwest Atlanta, where he cleared enough land to plant a crop and to build a log house for his family. Given the literal wilderness this area was back then, this would have been an enormous task for just one man. He would have had to personally fell and split every 57
Photos of the 1839 log cabin kitchen at Jonesboros Stately Oaks Plantation, showing detail of the original hand-hewn log beams. The axe-marks dating from 1839 can still be seen. Notice the dried mud used to fill the spaces between the logs. Sometimes, wood planking was used instead. Many such kitchens were converted from earlier residences, after the more civilized frame main house had been built to replace the original crude cabin. (Author photos)
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single tree, large or small, plus pull up and burn away all the root systems of the felled trees, in order to produce arable land from what had been virgin forest. Very probably, though, he had some help in this task, because it is a known historical fact that his in- laws, the members of the Willis and Suttles families, already had resided in this area for some two years, and were probably on hand to help him in his task.
This is undoubtedly how William W. Whites first fields would have looked. This is a newly-cleared and planted field of corn (maize), at the recreated 1840s Smith Farm, at the Atlanta History Center in Atlanta. The makeshift gate here may have kept the cattle out, but would have been of little use in keeping out the hogs and other small varmits, who would have delighted in rooting up (and destroying) the carefully- cultivated crops. Our settlers who worshipped at Utoy Church would have used sturdier gates than this one, because their livestock are known to have been given free rein of the entire land. The only thing that tied the animals to home was the promise of being fed. Other than that, they were free to wander whithersoever they wished. (Author photo)
He was in such a hurry to finish the job, however, (as we are informed by Historian Sarah Huff)so anxious to be able to rush back to Franklin County to pick up his wife and children, that he built the cabin too hastily, and failed to take the time to board up the cracks between the logs. The result was that when his good wife finally arrived, and saw the air blowing through the cracks in her new home, she utterly refused to sleep on the 59
side of the bed nearest the wall, for fear that wild animals such as bears, wolves, and panthers, would poke their noses through the openings and bite her during the night. William W. White (we may readily believe, to keep the peace) soon fixed the problem with the cabin, and later built additions to accommodate his growing family. In 1828 he exchanged the Carroll County lot he had drawn in the 1827 Land Lottery for a lot nearer to his then-present home. This new lot was Land Lot 119, in the 14 th or Blackhall District of originally Henry, then De Kalb, and finally Fulton County, Georgia. liv
Interior of the 1850s Corn Crib at the Tullie Smith Farm. The cracks between the logs in the wall allowed the breeze to blow through. I n the Summer, this feature would have been highly desirable, as it would have helped to keep the building cool, but in the Winter, the hardy farmers would have boarded up these cracks, or daubed them with mud, to insulate the building against the freezing winds.
(Following page) The 1840s Smith Farm main house with its separate kitchen in the foreground. After the first crude cabin had been built, and the fields cleared and cultivated, the farmer was free to construct a more suitable dwelling such as this house, and its outbuildings. Most such farm buildings in North Georgia were never painted, however. (Author photos) 60
By July 12 th , 1828, therefore, the church had certainly moved to its present location, and had found a permanent home. Originally, only four acres were set aside for a church building and cemetery. (These holdings were later expanded piecemeal to include a total 61
of forty-four acres.) This original four-acre lot was purchased outright in 1830. The deed to the land where the church now stands was executed on August 5 th 1830, between John Townsand and John Holley (the latter an elder of Utoy Church), of the first part, and the Deacons of the Baptist Church at Utoy Creek of the second part. This deed (see below) was originally recorded in Decatur, De Kalb County, Georgia, on December 20 th 1830, by Daniel Stone, the Clerk of Court (later a member of Utoy Church). The same deed was later re-recorded in Fulton County in 1881 (the name of the county having changed in the meantime), by J. C. Huff, a deacon of Utoy Church. lv
An 1846 daguerreotype of a stylishly-dressed young man from New Hampshire named R. F. J ameson. He was not yet twenty years of age. Many members of Utoy Church were simple dirt farmers, and it is doubtful that very many of them could have afforded fine clothes like these, but this would still have been a familiar sight to them. (Photo credit needed)
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1830 deed to the original four acres comprising the Baptist Church at Utoie Creek 63
Diagram prepared by Malcolm McDuffie, showing the original outlines of the property owned by Utoy Baptist Church from 1830 onwards. The small, angular one acre tract in Land Lot 168 was evidently (according to church deacon and historian S.C. Huff) the one purchased in 1826 on behalf of the church (by William W. White) from a man who was not friendly to Utoy Church. The deed to this one acre lot (which property included a spring suitable for outdoor water baptisms), along with the other three-acre lot containing the church proper, was evidently not officially recorded in open court until 1830 (some four years later). This practice, however, was not at all unusual for the time period. The deeds to the two separate lots seem to have been recorded together, as one lot. (Courtesy of Malcolm McDuffie) 64
Another one-acre parcel of land was purchased by the Deacons of the Baptist Church at Utoy on December the 28 th , 1843, from a church member named Noah Hornsby (mentioned below at pages 87 and 143), as the following deed will show. It is not yet clear just where, in relation to existing church holdings, this new lot lay. A 1911 map (see later) seems to indicate it was immediately north of existing church properties.
(courtesy of Charles Strickland) 65
The Church purchases a Spring for Immersion Baptisms
Given that Utoy was a Baptist church, and given that the churchs initial acreage did not include any streams, creeks, or springs in which immersion baptisms could take place, an adjoining parcel of land was purchased on behalf of the church by the above-mentioned William W. White in 1826. This additional parcel of land had a natural spring within its bounds suitable for outdoor water baptisms. The story of this spring purchase was colorfully recounted in the Centennial History of the Church, written in 1924 by Elder S.C. Huff:
Crystal-clear water bubbling up out of the ground to form a watercress-covered spring. This particular spring is at the Reynolds Memorial Nature Preserve in Clayton County, but is fully representative of how most natural springs used to look. The presence of the bright green watercress indicates the purity of the water. (Author photo)
The land that was given to the church did not reach to the spring the use of which the church very much desired. The man that owned the property on which the spring was located was opposed to the church, although his wife was a member of Utoy Church. They well knew that if any of the members went to see him about getting water from the spring, he would get mad and not let them have any water 66
at all. Utoy Church and the Primitive Baptists cant live and thrive without water, because they are not dry-cleaned or a dry-cleaner. The church sent Brother William W. White to see the owner about buying the spring. He went and conferred with the owner and asked for a price on a small angular tract including the spring. The price asked was ten dollars, which was promptly paid by Brother White, and a deed was requested and delivered to Brother White. At the next meeting of the Utoy Church Brother White gave the deed to the church, which refunded the ten dollars. This explains the history of the angular tract of ground now owned by the church and includes the spring. lvi
Rev. William Wright Roop (1841-1922) of Central Baptist Church in Carroll County, Georgia, conducting an outdoor baptism ceremony in 1907.
Rev. Roops second wife was Malvin Palestine Marchman, widow of John Wilson Huff and William H. Mallory, and whose sisters Marthena Marchman Bryant and Elizabeth Marchman White lie buried in Utoy Primitive Baptist Church Cemetery.
(Courtesy of the Georgia Archives.) 67
A List of Pastors, and other statistics
Although Elder James Hale had co-officiated at the founding of the Church in August 1824 (he similarly officiated in the foundation of several other North Georgia churches), there was in fact no name recorded as pastor from September 25 th , 1824, to August 29 th , 1826. lvii One assumes that if Utoy Church enjoyed any pastoral oversight at all during this early period, then it must have been in the form of visiting, or supply preachers who occasionally would travel through the area, and stop to preach to the local congregants, usually in some members rude cabin (as appears to have been the case with Utoy). The first regular pastor of Utoy Baptist Church after its initial founding was this same Elder James Hale, who was persuaded to come back to Utoy Church on a permanent basis, from his home in Gwinnett County. Brother William W. White again served Utoy Church by traveling to Gwinnett County in 1826 by horse and wagon to pick up Utoys new pastor and his family. lviii (As an aside, it should be mentioned that Mr. White showed a remarkable devotion to Utoy Church, and this, a full two years before he was ever officially a member of said church.)
The following Elders served Utoy Church as pastor: Radford Gunn (1825); James Hale, one year (ca.1826-1827); Radford Gunn, three years (ca.1827-1831); Josiah Grisham, fourteen years (1831-1845); Simon Edward, four years (ca.1845-1849); Isaac Hamby, nine months (circa. 1850); Johnson Pate, twenty-one years (ca.1851-1872); Elijah Webb, three years (ca.1873-1877); J. H. Cook, twelve years (ca.1878-1890); N. B. Hardy, three years and nine months (ca.1890-1894); J. A. Jordan, two years (ca.1894-1896); S. H. Whatley, four years (1896-1901); H. G. Mitchell, one year (1901-1903); W. T. Almond, two years (1903-1905); J. M. Livsey, five months (1905); J. A. Jordan, two years (1905- 1907); W. H. Smith, ten years (1907-1917); W. J. Cheek, three years (1917-1920); J. W. Dempsey, of Dalton, Georgia, one year (1920-1921); W. J. Cheek, (1921-1922); and James J. Brown, said in 1924 to have been the seventeenth pastor, and who was the only brother whom the church ordained as an Elder. He was ordained as such on August 4 th , 1922, and served as pastor until 1926. Elder W. T. Hill, of Smyrna, Georgia, served the church as pastor from 1926 until 1939. (For a photo of Elder Elijah Webb, see later.)
We are informed that the church almost died out completely during the early 1940s, the membership having dwindled to only seven hardy souls by 1945. lix
Elder Alexander Hamilton Stephens Steve Speir of East Point, Georgia (d.1957), however, initiated a brief (but unfortunately temporary) revival in the health of the church, and was pastor for thirteen years (1939-1952). He was co-pastor with his son Elder J. M. Speir of Forest Park, Georgia, from 1952 until 1956. This Elder J. M. Speir was then co-pastor of the Church for two years (1956-1958) with one of his brothers, Licentiate Robert L. Speir.
Elder Joe F. Hildreth of Atlanta served Utoy Church as pastor from 1958 until 1971. During his pastorate (about 1959), the church membership decided to renovate the exterior of the antebellum and historic church building by covering the unpainted clapboards with a brick veneer, by adding a front porch and rear baptistry, and by 68
modernizing the churchs doors, roof, and windows. This decision, although made with the best of possible intentions, unfortunately forever destroyed much of the churchs historic character and status, and probably forever rendered impossible the chance of placing the antebellum church building on the National Register of Historic Places (as that group normally does not accept historic buildings which have been radically altered over time).
Historic Utoy Primitive Baptist Church as it appears today (having been renovated and bricked over, with the addition of a front porch and rear add-ons). The historic Nineteenth-Century building has been owned by the Temple of Christ Pentecostal congregation since about 1975. (Author photo)
Elder Langdon E. Huffman of Rome, Georgia, served Utoy Church as pastor from September 1971 until April 1972, in which month and year he informed the church that he felt very strongly that he must remain at the Rome Church, that he felt God was leading him to continue at Rome. He had been preaching two Sundays a month at Utoy, and two Sundays a month at Rome. Appointment preachers supplied the two Sundays per month in which he did not preach at Utoy. lx
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There was no permanent pastor of Utoy Church during the years 1971 and 1972. Elder Wayne Peters of Ringgold, Georgia, served Utoy Church as pastor from 1973 to 1975. From 1975 to 1978, there was again no regular, permanent pastor of Utoy Church. In 1978, Elder Jerry M. Hunt, Jr., of Jackson, Georgia, served as Utoys pastor, in which capacity he served until 1979. From 1979 until 1980, there was yet again no permanent pastor of Utoy Church.
In 1980, Utoy Primitive Baptist Churchs final pastor, Elder Daniel R. Hall of Riverdale, Georgia, began his pastorate, in which capacity he served until the Churchs lamentable dissolution in 1983.
About the time of the end of Elder Wayne Peters pastorate (circa 1975), the historic church building on Venetian Drive (formerly Utoy Street) was sold to a different congregation, known as Temple of Christ Pentecostal. This congregation continues to own the historic Utoy Church property to this day (minus the three and a half-acre cemetery). In the year 2009 they enlarged the historic antebellum church building by adding a rear wing that includes a fellowship hall. In the process of creating this enlargement, they completely obliterated the entire rear side of the original antebellum building, a most regrettable outcome. They are a very active congregation, led (2010) by their Bishop, Jerry Dargin. Historic Utoy Church at least continues to have weekly Sunday worship services inside its walls (albeit of a slightly different character).
The reasons for the sale of Utoy Churchs historic original building were as follows: the membership of Utoy Church had begun to feel unsafe in an Atlanta that had grown catastrophically crime-ridden, and, moreover, the cemetery itself had been disastrously vandalized about the year 1971, with many of the historic and irreplaceable gravestones cracked into pieces, or toppled over. (The damage, which was severe, can still be seen to this day.) The church thus abandoned their historic home church location, and moved to a temporary home at a local YMCA on Campbellton Road.
There they continued to worship for some two years (circa 1975-1976), before purchasing a small plot of land at 4280 Ben Hill Road SW, in Red Oak, Fulton County, Georgia. They built a small but well-appointed chapel on this property, and worshipped there for some seven years (circa 1976-1983). This writer paid his one and only visit to Utoy Primitive Baptist Church (while it was still functioning) at this Red Oak location, sometime in the year 1983, shortly before the church ceased to exist (though he did not realize it at the time), and for one brief Sunday, worshipped the way his ancestors had once worshipped. It was also at about this time that the church for some unknown reason decided to change its name to Utoy Springs Baptist Church. The church retained possession of the ancient cemetery at Venetian and Cahaba Drives, however.
During the year 1983 (as alluded to above), the remaining members of Utoy Church had decided that the area of Red Oak itself had deteriorated so greatly that they no longer felt safe worshipping there, and so the decision was made to completely disband the membership (who by then resided in widely-scattered locations, in most cases many 70
miles away), and prorate the proceeds from the sale of the church and property to the several other Primitive Baptist congregations to which the Utoy members then transferred their membership. It was by this means that, after nearly 160 years of tenacious operation and faithful worship, the Utoy Primitive Baptist Church, Atlantas oldest church, ceased to exist. lxi
Elder Alexander Hamilton Stephens Steve Speir, Utoy Churchs pastor from 1939 to 1952. He was the last pastor to serve in the old antebellum building before it was forever altered by remodeling. (Courtesy of Elder J oe F. Hildreth)
The following brethren were given license to preach from Utoy Church: William Atkinson, Joel Herring and William Phillips. J. J. Brown was licensed December 6 th , 1919, the Presbytery officiating being J. A. Jordan, J. W. Livsey and J. O. Moore. lxii
About 1830 or 1831, Utoy Church had a pastor (evidently Radford Gunn, who left about 1830) who said he would give up the care of the church unless they paid him as much money as he was offered by another church in Southeastern Georgia. He was told that if money was what he wanted he could go, and so he went. This firm stand of the church saved them much trouble later, when the fight against missions and salaried preachers came in 1838 and 1839. lxiii
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Utoy Baptist Church joined the Yellow River Association of Baptist Churches of North Georgia very early in its history, in the year 1825, with thirty members. Utoy Church had representation in that Association every year from 1824 to 1924, except during the momentous year of 1864 when Shermans Union Army was passing through this area of Georgia, and disrupted so many aspects of normal life. lxiv
Utoy Church transferred its membership from the Yellow River Association to the newly- formed Friendship Association (of which group Utoy was a charter member) in the year 1929. The pastor at that time was Elder W. T. Hill, of Smyrna, Georgia. lxv Utoy Church left the Friendship Association of Primitive Baptists in the year 1940, joining the Towaliga Association, in which group it remained up until the time of the dissolution of the church in 1983. The Towaliga Association of Primitive Baptists exists to this day. lxvi
Reminiscent of the Evangelists Seven Churches of Asia, there were seven Baptist churches in the Yellow River Association when Utoy joined it in 1824, and remarkably--they were all of them still in the Association one hundred years later, in 1924. Those churches were as follows: Harris Springs, located in Newton County near Covington, which was founded June 19 th , 1822; Sardis Church, in Walton County near Monroe, which was founded June 9 th , 1821; Shiloh Church, in Walton County near Loganville, which was founded June 23 rd , 1823; Camp Creek Church, located in Gwinnett County near Lilburn, which was founded May 23 rd , 1823; and Gum Creek Church, also located in Walton County near Loganville, and which was founded July 3 rd , 1824. Sweet Water Church, in Gwinnett County near Duluth, joined the Association in 1825, and Nances Creek Church, in De Kalb County near Chamblee, joined it in 1824, and was one hundred years old on July 3, 1924. The Yellow River Association itself celebrated its one hundred year anniversary on September 18 th , 1924. lxvii
Utoy Church hosted the Yellow River Association in Conferences in September 1835, 1855, 1872, and 1884, and the Union Meeting of the Fourth District of Baptist Churches of North Georgia in the years 1829, 1840, 1848, 1866, 1880, 1889, 1893, 1901, and 1918 (and very possibly after 1924, the last known year such records were kept). lxviii
The following churches were formed by members who left Utoy Church over the years, whether as friends or otherwise: County Line Baptist Church, in De Kalb County, Georgia, which was constituted about 1829, changed its name to Haws Spring Church about 1849, and which was dissolved about June 17 th , 1894; Enon Missionary Baptist Church, in Campbell County, in 1839; Camp Creek Baptist Church, a few miles west of East Point, Fulton County, which was constituted in 1844, and which was dissolved on December 14 th , 1867; Colhans Springs Baptist Church, near Adamsville in Fulton County, which was constituted about 1850. East Atlanta Baptist Church, which was constituted on December 5 th , 1875; and Bethel Primitive Baptist Church, in Fulton County, a few miles northwest of East Point, constituted on May 9 th , 1896 (see above, pages 50-52). lxix The same Hornsby family which was so instrumental in the life of Utoy Church helped found this Bethel Primitive Baptist Church. Many of them lie buried in the cemetery there to this day.
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Fellowship Primitive Baptist Church in Tucker, De Kalb County, Georgia, around the year 1910. Observable are the separate front entrances for male and female members, and the side entrance for the reception of new members. (Courtesy of the Georgia Archives)
As of 1924, Utoy Church had seen five Elders ordained, who were members of the church. They were Josiah Grisham, Richard M. Pate, J. H. Cook, W. J. Cheek, and J. J. Brown. lxx
The church has had the following brethren ordained to the office of Deacon: Isaac N. Johnson, James Donehoo, May 27 th , 1826; Robert Orr, November 13 th , 1830; Ambrose M. Haley, August 10 th , 1839; Joseph J. Martin, January 12 th , 1845; Joel Herring, September 8 th , 1854; John Pope, March 1 st , 1868; John Humphries, John Diggs, January 6 th , 1872; J. C. Huff, August 30 th , 1878; S. B. Lee, August 31 st , 1907; H. B. Bartlett, June 13 th , 1913. lxxi
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Enon Missionary Baptist Church, formed in what was then Campbell County in 1839, from former members of Utoy Church. The people who founded Enon Church left Utoy because of the 1837 division over the question of missions, Sunday schools, and salaried preachers (etc.). This church, too, has since been bricked over (alas). (Photo credit: Garrett, Atlanta and Environs, Vol.1)
The following Elders constituted the Presbytery in ordaining the Deacons of the church: James Hale, John Landers, Joseph Bankston, Radford Gunn, E. Moore, Aaron Haguewood, Simeon Edwards, Johnson Pate and Nicholas Bacon, --------- Daniel, Robert Daniel, Jacob Sikes, William W. Carroll, B. F. Moton, Richard Pate, W. H. Gulledge, Elijah Webb, J. H. Cook, J. A. Jordan, J. M. Livsey, S. H. Whatley, W. D. Webb, W. H. Smith and J. F. Lord. lxxii
The church has had the following brethren and sister for church clerks: Hosea Maner, eleven months; Isaac N. Johnson, three years and six months; Joel Herring, forty-two 74
years; James Landrum, two years; Jackson Cagle, five years; James E. Lee, thirteen years; S. C. Huff, twenty years and six months; Elbert Nelson Landrum, L. C. Cochran, J. J. Brown, Dr. Seaborn Bartow Lee, and others were church clerks for very short times. Beatrice Speir Bryant, daughter of the above-mentioned Elder A. H. Speir, was clerk of the Church for eight years, and maintained records of Utoy Church during the period of the 1950s and 1960s. (This writer met her in person once, back in the 1980s. She was gracious and most helpful to his research on the Church.) lxxiii
Closeup of the official Federal Army map of the Atlanta Campaign, prepared from earlier captured maps drawn by Confederate civil engineers (dating from around 1864). Observable here are not only Utoy Baptist Church, but also several other surrounding churches, hamlets, and mills; plus (and this is especially valuable for genealogy) the many residences that are identified by surname. Among the latter are several surnames associated with Utoy Churchs history, including the Childress, Gilbert, Herring, Huff (here spelled Hough), Willis, and White families. (Photo credit: Military Atlas of the Civil War)
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Although only of a Baptist church, and not a Primitive Baptist one, this photo of circa 1905 at Middle River Baptist in Franklin County (whence many of the families of Utoy church had originated), nonetheless gives a fair idea of what a similar picture made in front of Utoy Church might have looked like. (Courtesy of the Georgia Archives)
There were at least one hundred and sixty family names represented among the membership of Utoy Church. There were more members by the name of Hornsby than any other name. (There were ten brethren and sixteen sisters by that name.) Historian Bieder mentions that Marion A. Hornsby, who had been appointed Chief of Police in Atlanta by Mayor William B. Hartsfield in 1937, came from this same Utoy family. As of the writing of the 1924 Centennial History of the Church (by Elder S.C. Huff), there were about four hundred and twenty persons that had been members of Utoy Primitive Baptist Church. It is at present probably impossible to determine how many total members there were in all the churchs history, prior to its eventual dissolution in the early 1980s. lxxiv
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The 1840s Main House at the recreated Tullie Smith Farm at the Atlanta History Center, representing the plainer type of antebellum farmhouse most of Utoy Churchs membership would have known. (Author photo)
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An early Court Case involving Utoy Church (1833)
In the year 1833, there was unfortunately a court case in De Kalb County (in which county Utoy Church then resided), between a certain Archibald Boggs and James M. Holley (one of the founding members of Utoy Church). Given the disastrous courthouse fire in De Kalb County in the year 1842, we are lucky to even have record at all of such a case as this. It is a rare window of relative clarity back into a very murky period of time in Utoys history.
It seems that a Robert Orr, one of the Trustees of Utoy Church, along with the remaining Trustees, William Willis, Robert Wood, and Isaac Hughes, were served as garnishees of Holley. The William Willis mentioned as one of the trustees in this 1833 case was a brother of Joseph Willis Jr. and Elizabeth Willis White mentioned above. As alluded to above, the Willis siblings were children of Margaret "Peggy" Suttles Willis (c.1785- 1870), according to tradition, one of the charter members of Utoy Church. Margaret Suttles Willis was herself a daughter of William Suttles (1731-1839), one of the known Revolutionary War soldiers buried at Utoy, and his wife Margaret "Peggy" Harbin Suttles, another traditional charter member of Utoy Church.
It would appear from this 1833 court case that financial shenanigans unfortunately dogged Utoy Church almost from the very start. Utoy Church would unfortunately see more such troubles before its eventual dissolution in the 1980s (see later).
Here is the transcription of the 1833 court case; such as we now have it:
Archibald Boggs vs. James M. Holly [sic].
Garnishment in De Kalb Inferior Court, January Term, 1833.
The Garnishee, Robert Orr, in the above case appeared in open court and answers as follows, that he is not indebted to James M. Holly [sic] any thing individually; he further saith that he has in his hands, a subscription as one of the trustees of Utoy's Church for certain monies, which were to be appropriated to building an addition to said meeting house and making other repairs to the same. The work was let out to the lowest bidder by the trustees, and John Holly [sic] was the [lowest bidder and] undertaker, and the work was done by James M. Holly; on the day on which the trustees met for the purpose of receiving the work, James M. Holly was present, and the trustees refused to settle with him, because he was not the undertaker [per the contract], and [instead] requested that John Holly [himself] should be present to make the settlement. And James M. Holly stated that John Holly [had] had nothing to do with it [the repair work on the church], for that he, John Holly, had given it up to him, James M. Holly; when John Holly came, the trustees made a certain proposition to him about the work, and John Holly asked James, what he said to the proposition, and James said he would not do it, that he would lose it all first.
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Sworn to and subscribed in open court this 14th day of January 1833, Robert Orr. E. B. Reynolds, Clk.
The other garnishees, William Willis, Robert Wood, Isaac Hughes, appear and say on oath, that they are not indebted to James M. Holly any thing, nor have they any effects of the said James M. in their hands; they further state, that they are trustees of Utoy's Church, and that the facts stated in the answer of Robert Orr with regard to the subscription are true.
Sworn to and subscribed in open court this 14th January 1833, Isaac Hughes, Wm. Willis, Robert Wood. E. B. Reynolds, Clk. lxxv
From the minute books of Utoy Church, it appears that the above-mentioned John Holley, (he had been one of the two men who had sold the Church its property in 1830) was dismissed by letter from the church on 7 September 1833; the above-mentioned James M. Holley, however, was excommunicated from the Church on 7 December 1833 (probably because of this court case). He appears, however, to have been received back into membership at some later point, because he was later dismissed by letter, on 10 December 1837. lxxvi
This would have been a familiar sight for most of Utoy Churchs existence: in this photo, a group of women are dressed and on their way to Sunday church services in Crosland, Colquitt County, Georgia, in 1918. (Georgia Archives) 79
To Wash, or Not to Wash: That is the Question
It is not certain, says Judge Humphries, that in those early years foot-washing was mandatory. One of Utoys members raised the question of the necessity of foot-washing at the meeting of March 7 th , 1829, but no action was taken on the question immediately, and the issue was put off for the next meeting, and then postponed again until the next meeting after that. The members were admonished to keep the matter in mind until then. Finally, on the date of June 13 th , 1829, it was decided by the Church that each member perform that duty at any time and place when he may think proper. lxxvii (Later generations of Primitive Baptists may have felt differently on the matter; certainly they perform the ceremony of foot washing with far greater frequency today than is apparent from this record of the late 1820s.)
Barbecue dinner on the grounds on Footwashing Day at Tallapoosa Primitive Baptist Church in Carroll County, Georgia, near Tyus. The date was around 1910 to 1917. (Georgia Archives)
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A Footwashing ceremony at Sharp Top Church, Pickens County, Georgia, circa 1935. The occasion was Communion Day. (Courtesy of the Georgia Archives)
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Utoy Baptist becomes Utoy Primitive Baptist
As mentioned above, until about 1837, there was no primitive in Utoy Baptist Churchs name. About that time, there was a serious division within the Baptist denomination across the entire nation, with those Baptists who supported missions and Sunday Schools splitting off, and calling themselves Missionary Baptists (the forerunner of todays Southern Baptists), and with those Baptists who felt that such things were unscriptural renaming themselves Primitive Baptists, in accordance with their desire to bring their doctrines and worship practices as close as possible to ancient or primitive Christianity. lxxviii After about 1837, therefore, Utoy Baptist Church began calling itself the Utoy Primitive Baptist Church.
On February 11 th 1837, Utoy Church adopted the following resolution of Lebanon Church of Henry County, with the scriptural proofs attached thereto, relative to this bitter contest within the Baptist faith, which resolution read in part:
We have this day unanimously before God and in the sight of man, declared a non-fellowship with Bible, Tract, Missionary, and Temperance Societies, Theological Seminaries and Sunday School Unions, and believing them to be the invention of man and the fulfillment of those prophetic expressions found in First Timothy 4 th Chapter, verse[s] 1 [&] 2.
Resolved, That the institutions of the day, called benevolent, to-wit: Tract Society, Temperance Society, Sunday School Union, Theological Seminary, and all other institutions to the missionary plan now existing in the United States, are unscriptural, and that we, as a church, will not correspond with any church that is united with them, nor will we hold in union or fellowship any member that is connected with them. lxxix
By adopting what many later Christians would probably think of as a harsh and unbending resolution, Utoy Baptist Church firmly turned its face away from the overwhelming future of mainstream Christianity in America, and (though they surely did not intend it, nor even see it that way) practically retreated into a backwater of religious history. So many of the above-named institutions, railed against by Lebanon and Utoy Churches in their 1837 Resolutions, are now taken for granted as being normal and expected aspects of the religious and cultural landscape of America. By adopting the above resolution, moreover, Utoy Church alienated nearly half of its membership, who later removed themselves, departing to found Enon Missionary Baptist Church about six to eight miles southwest of Utoy Church. lxxx To be fair to Utoy Primitive Baptist Churchs members, however, we should point out that they would not have seen Utoys 1837 Resolution as being in any way harsh or unbending; they would have seen themselves (as living Primitive Baptists still do) as holding fast to the strict traditions of the ancient Apostles and teachers of original Christianity. They would furthermore see most of the rest of modern Christianity as having backslid, or as having fallen away from the original (and beautiful) traditions and doctrines of early Christianity.
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A Neighboring Town is Founded (Atlanta)
About one mile to the east of the aforementioned village of Whitehall, another event occurred in 1837 that would change the history of the area forever: a small and utterly unremarkable shanty settlement about three or four miles to the northeast of Utoy Church was founded.
Railroads first began building toward the De Kalb/Fulton area in the early part of 1837. Western and Atlantic Railroad Chief Engineer Stephen A. Long approved the location of the southern terminus of that line, on property then owned by a man named Hardy Ivy (this terminus was located at present-day Courtland, near International). One of Long's employees, with the approval of Mr. Ivy, placed a zero mile marker on Ivys property to indicate the site where the Western & Atlantic Railroad and the Georgia Railroad would soon meet. A man named John J. Thrasher [see later] soon purchased some land near the zero-mile marker (indicating the location of the terminus), and built a grocery store. Montgomery's Ferry, Walton's Ferry, and the towns of Decatur and Whitehall, formed the constellation surrounding this new town formed by the terminus of the oncoming railroads. lxxxi
From the east, the Georgia Railroad pushed ahead, grading and laying track in a continuous operation. Meanwhile, work began on the roadbed of the Western and Atlantic. In 1838, the bridge over the Chattahoochee at Boltonville was completed. By 1840, grading had been completed through much of the corridor from Chattanooga to the terminus in De Kalb County; when suddenly, Chief Engineer Long quit. For two years thereafter, the line would remain stagnant, but not the town that would develop at the end of the rail line. lxxxii
Col. Lemuel P. Grant, a civil engineer for the Georgia Railroad, could not convince a local citizen to sell the railroad a right-of-way through his property west of Decatur. Col. Grant, who was twenty-four at the time, therefore purchased the land out-of-pocket, and then gave the railroad the right-of-way. It was the first of many land purchases made by Grant in the future city he soon called home. In spite of the presence of Grant, Ivy, Thrasher and other respectable citizens, the new town, which was at first ingloriously called Terminus, because it was initially where the first railroad simply dead-ended, was a rowdy area, filled with railhands and prostitutes who lived in nearby shanties. lxxxiii
In 1842, the terminus of the Western & Atlantic Railroad moved east about a quarter mile, to its present location at Underground Atlanta, on land donated to the city by Samuel Mitchell. Additional land in this area was owned by Mitchell, Grant, and Grant's father-in-law, Ami Williams. Thrasher, disgusted with the move, which deprived him of much of his business, packed up his store and left. In December of 1842, the locomotive Florida made the first run to Marietta from the town of Terminus, providing much excitement for the local citizens, who flocked from miles around (in their horse- and mule-drawn wagons and carts) to witness the arrival of the Industrial Revolution to this part of Georgia. lxxxiv
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The humble name Terminus did not strike many of its citizens as a good name for the small group of buildings developing around the train depot. It wasnt long, therefore,
Whitehall Street in Atlanta, in 1864, shortly after the city was surrendered to Federal troops under Sherman. This view is looking north toward Peachtree Street (straight ahead, just past the railroad crossing). The bank at the center right of the photo was burned by Shermans troops; left standing, however, was the saloon next door to the bank. This entire area is now underground, having been covered over in 1929 by one of the railroad viaducts that also created Underground Atlanta. (Courtesy of the Georgia Archives)
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before the new town of Terminus was given a more fitting name, after the daughter of a former governor and railroad proponent, Wilson Lumpkin. Martha Atalanta Lumpkin had the town named in her honor in 1843, and the town of Terminus thus became Marthasville. The already-existing town of Whitehall, along the Sandtown Road, became known as West End, a mere suburb of Marthasville, and both the Whitehall post office and election district were moved a mile or so into the new town. lxxxv
Starting in 1837, however, the nation began to suffer through one of the worst economic distresses of its young history [discussed below], and by 1842, growth in the new city of Marthasville had come to a standstill. Work on the Georgia Railroad continued west from the Atlantic coast region, but the Western and Atlantic Railroad struggled to lay rails at all. The year 1844 saw the arrival of Jonathan Norcross, a future mayor of Atlanta, and for whom the City of Norcross in Gwinnett County is named. His sawmill and lumberyard gave Marthasville/Atlanta one of its earliest non-railroad related businesses. John E. Thomson, Chief Civil Engineer of the Georgia Railroad, soon proposed "Atlanta" as a better name for the new town, and in 1845 the name was officially changed. Mr. Thomson told varying stories over the years as to how he came up with the name; one version is that it was supposedly the feminine form of Atlantic; another, more popular story holds that he altered Martha Lumpkin's middle name Atalanta, to form the towns new name. That same year, rail service finally came to the city. lxxxvi
It was a time of many firsts between 1845 and 1847. In addition to the first doctor, Dr. Joshua Gilbert [see later], first newspaper and the first school, the new city added a third railroad, the Macon and Western. lxxxvii
Finally, late in 1847, Atlanta was officially incorporated by state charter as a city, and not just a town. The young city was defined as extending one mile [in each direction] from the zero mile post at the railroad terminus. lxxxviii
Thus the now world-class city of Atlanta was bornas the once-humble end of a railroad line, a rowdy town more notorious for its carousing nighttime drunks, gambling, prostitution, and fighting, than for anything else. Atlanta would rapidly grow, however, and outlive its early less-than-desirable reputation. lxxxix
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A wagon train supporting Federal troops on Atlantas Marietta Street, in September, 1864, shortly before Sherman evacuated the city to head for Savannah on his infamous March to the Sea. (Photo credit needed)
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Federal troops encamped in front of Atlantas City Hall (not in view in this photograph), in September 1864. Observable here are the Trout House hotel and the Masonic Hall. The building that was the city hall was torn down in the 1880s so that the new State Capitol Building could be built on the site. Sadly, of the buildings seen here, not one is now standing. (Photo credit needed)
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An I nteresting 1839 Court Case in De Kalb County
A very strange court case is recorded in the Minutes of De Kalb County Superior Court, for September Term, 1839. xc Since it seems to relate to Utoy Church (or at least to several of her members), it is surely worth mentioning here:
Stephen Terry } Libel &c vs. } } I confes Judgement Henry M. White } to the Defendants for cost Andrew White } of Suit with the liberty of Augustus Sewell } appeal 17 Sept 1839 William W. White } C. Murphy & Cathey David Winburn } & Anderson Pleasant Sewell } Ptffs Atty Stephen Herring } Christopher Sewell } Andrew Caldwell } George Rainey } Wright White } Richardson Tuck } Warren A. Belk } Daniel P. White } Robert Orr } Henry H. Keller } J ohn B. Smith } Martin Crow } Thomas J . Perkerson } Giles H. Weaver } J acob White }
Since none of the specifics of this court case have been preserved, we do not know what this case was about, beyond what is stated above in the styling of the case itself. Libel, of course, is maliciously defamatory speech in print, as opposed to slander, which is verbal defamatory speech. Perhaps the defendants had jointly taken out some sort of defamatory article or advertisement in one of the local newspapers of the day (for some unknown reason). The Plaintiff Stephen Terry was a prominent man in early De Kalb County, so he would surely have been an easy target. Moreover, his frequent work as a surveyor for both the county and a prominent railroad company had probably caused him to gain a few enemies (people dissatisfied with the boundaries he drew).
Most of the defendants (oddly, as it turns out) seem to have been connected in one way or another with Utoy Primitive Baptist Church in De Kalb (later Fulton) County. Given that 88
Actual image from De Kalb County Superior Court Book A, 1836-1843 (page 179), showing the Libel case between Stephen Terry and all those defendants.
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the plaintiff was a staunch Methodist, however, it seems highly unlikely that he would have been called out during a church service at Utoy (a Baptist Church). (Nor does that conform to the legal definition of libel.) This writer suspects that the early (and now probably non-existent) newspapers of De Kalb County may well have once contained the answer to this mysterious case. Clearly, the Plaintiff had a sterling reputation (and social and business standing) to protect, which is probably why he brought this suit forward. This case is especially puzzling, though, in that several of the defendants also seem to have been equally esteemed (and influential) in the community (and/or connected with families which were). This case seemed to have been resolved in March Term, 1841, by the jury finding for the Plaintiff in the sum of Five Dollars, with cost of suit. However, by March Term, 1842, the court had declared that the previous ruling in this case had proceeded illegally. The case, frustratingly, continued on. It has not yet been discovered exactly how it eventually got resolved.
A few further discoverable facts, however, are also worth mentioning here, as a cautious analysis thereof may shed some brief rays of light on this otherwise dimly-lit court case:
The Monroe Railroad
The Monroe Railroad, which was chartered in 1833, was, along with the Georgia Railroad and the Western and Atlantic, one of Georgias earliest railroads. Like any modern corporation, it too would have had its shareholders who expected returns on their investments. It was initially constructed to link the city of Macon with the nearby town of Forsyth, in Monroe County (whence the name of the railroad). Its directors and investors soon realized its potential for linking up with other parts of Georgia (and even other states), and so the line was soon extended far beyond its original destination, with the eventual intention of linking up with the Western and Atlantic at the newly-formed shanty-town of Terminus (later to be named Marthasville, and then Atlanta). The first train ran between Macon and Forsyth in December, 1838, and by late 1839 the line had reached the vicinity of Griffin. Due to the disastrous Panic of 1837 and its aftermath (a Nineteenth-Century mini Great Depression, discussed below), however, the rail line did not actually reach Griffin until 1842. It was too little, too late, however, to save the company: insufficient capital and the economic depression resulting from the above-mentioned panic eventually bankrupted the company, and it was sold in 1845 to a Daniel Tyler, who promptly renamed it as the Macon and Western Railroad. Under this new name, it would complete the line to Atlanta, and survive for some years. xci
During the fall of 1839, says our esteemed Historian Franklin M. Garrett once more,
the Monroe Railroad opened for bids, the construction of an embankment for future use in carrying its track across the low ground between the present north end of the Terminal Station [now demolished]and its proposed junction with the W. & A. at what is now Foundry Street. Its main line was building toward Terminus and was then in the neighborhood of Griffin. The successful bidder for this piece of earthwork was a youth of twenty-one, John J. Thrasher, known 90
far and wide in later years as Cousin John. He was then a resident of Newton County, having been born there in 1818. Thrasher and his partner Johnson received $25,000 for grading the embankment,--Thrashers net share was $10,000 after he paid all claims, debts, etc. The exact date upon which the Monroe embankment was finished is not of record. Work probably continued through 1840 and possibly into early 1841. It remains, however, the oldest man-made construction in downtown Atlanta; it extends from the north end of the Terminal Station in a northerly direction just east of the [now-vanished] gas storage tanks, forms a junction with the W. & A. tracks at Foundry Street. The embankment forms the western base of the downtown railroad triangle. xcii
[emphasis added]
Garrett goes on to relate some interesting and colorful accounts from the pen of that same John J. Thrasher, a man who also served as the town of Terminus (now Atlantas) earliest grocer, but those stories need not concern us here. We will proceed to a brief description of the above-mentioned Panic of 1837, and then some analysis of these facts, relative to this 1839 De Kalb court case.
The Panic of 1837
The so-called panic of the year 1837 was a financial crisis or market correction in the United States built on a speculative fever. xciii
The end of the Second Bank of the United States had produced a period of runaway inflation, but on May 10, 1837 in New York City, every bank began to accept payment only in specie (gold and silver coinage), forcing a dramatic, deflationary backlash. This was based on the assumption by former president, Andrew Jackson, that the government was selling land for state bank notes of questionable value. The Panic was followed by a five-year depression, with the failure of banks and then-record-high unemployment levels. xciv
What could all of this mean?
There are several possibilities as to how the above-described facts of history could relate to the above-described 1839 De Kalb court case:
1. The defendants in that case could have been among the losing bidders for the above-described 1839 Monroe Railroad embankment contract in what is now Atlanta. If so, they could possibly have felt cheated by the company, and have lashed out in particular (and in print) against that companys local representative (and surveyor), Stephen Terry (who at that point still resided on his farm in the Lakewood area); 91
2. Their lands may have lain along the surveyed railroad right-of-way, and they may have felt that they were unfairly compensated, or that Terry had unfairly or inaccurately drawn his survey lines through their properties, and thereby cheated them out of monies they might otherwise have received. (Several of these defendants, are, in fact, known to have owned lands which were bisected by that railroad right-of-way, lending credence to this theory.)
Whatever the cause or causes of this 1839 court case might have been, though, the Panic of 1837 and the resulting five-year economic depression certainly would have given these men a financial motive to seek redress of wrongs, whether through the newspapers or in the courts. The reader should not fail to note, moreover, that the Monroe Embankment in what is now Atlanta was constructed starting in the Fall of 1839, precisely the same time in which this court case was instituted in De Kalb County. Was it merely a coincidence? Or was it in some way connected?
Lacking any other relevant information concerning this case or its outcome, then, we will proceed with short biographies of the people involved, such as is presently available from the historical record. It is one of the minor tragedies of history that we know so little about this interesting court case, since the list of names therein reads like a Whos Who of Atlantas elite society of the 1840s.
The People I nvolved
Maj. Stephen Terry (1788-1866): Influential, and highly-esteemed early settler of De Kalb (later Fulton) County. A surveyor by trade, he arrived in 1826 from Chester District, South Carolina, establishing a farm where the Lakewood Fairgrounds (now Amphitheatre) is, before relocating to the town of Marthasville (now Atlanta) in 1843. He assisted in the construction of the Monroe Railroad, became a Commissioner of Marthasville in 1845, and then became Surveyor of De Kalb County in 1846. A prominent Methodist, Maj. Terry was a member of the first board of trustees of Wesley Chapel Methodist Church in Atlanta in 1848 (Atlantas first Methodist church), and commanded the respect and esteem of all by his straightforward and independent spirit and unbending integrity, in an obituary quoted by Franklin M. Garrett. Maj. Terry also laid a fair claim to having been the first active real estate agent in Atlanta.
Warren A. Belk (1810-1890): Early settler of the 14 th (or Blackhall) District of originally De Kalb (later Fulton) County, Georgia, and a member of Utoy Primitive Baptist Church, where he and his family lie buried.
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J acob White (c.1772-post 1860): Soldier of the War of 1812 and the Creek War of 1817. Born probably in Chatham County, NC, he resided variously in Pendleton District, SC (from 1794), Franklin County, Georgia (from 1800), Pulaski County, Georgia (around 1814-1818). Jacob White arrived in the 14 th (Blackhall) District of originally De Kalb (later Fulton) County, Georgia about 1829. Originally buried on his property, he now lies buried at Utoy Primitive Baptist Church in an unmarked grave. (Charner Humphries, mentioned below, was also similarly relocated after his death, but to Westview Cemetery.)
William Wilson White (1800-1895): Highly esteemed early settler of De Kalb (according to Franklin M. Garrett), arriving in 1824, he was a member of Utoy Primitive Baptist Church from 1828 to his death, and served on the De Kalb County Grand Jury in 1841. He lies buried with his wife and family at Utoy. He was a son of Jacob White.
Andrew White. Said to have been a soldier of the Mexican War (1846-1848). He is said to have later died from a wound received in that conflict. He was a son of Jacob White. [See Jane Stone White, below, page 108.]
Henry M. White (born 1814): another son of Jacob White. A prominent man in early DeKalb County politics, Henry M. White served as a road commissioner, helping to supervise and organize the countys road construction (in days when roads were few in this area, and therefore new roads of great importance to commercial activity). Henry M. White, along with several of his relatives, moved to Randolph County, Alabama, arriving there about 1848. His son Jacob White (undoubtedly named after his grandfather) lived there until at least 1930.
Daniel P. White(1814-circa 1863): husband of Arminda Emeline White (1822-1903), a daughter of William Wilson White, early member of Utoy Church. Daniel P. White also moved to Randolph County, Alabama, where he died. His widow then removed back to her parents home in Fulton County, Georgia, where she died. Arminda (Amanda) E. White lies buried at Utoy, along with several of her and Daniels descendants.
George W. Rainey (1806-1864): husband of Mary Ann Polly Ann White, a daughter of Jacob White, and another early Utoy Church member. George W. Rainey also moved to Randolph County, Alabama, although he died in Atlanta during the Civil War.
Wright White (1807-1893). Son of Jacob White, Wright Whites wife Margaret Peggy Crow was also from a family connected with Utoy Primitive Baptist Church (the same family as Martin Crow, below, who was her brother). Wright White served in the De Kalb Georgia Guards, (infantry) under the command of Capt. James M. Calhoun, in the Creek War of 1836, along with the below-mentioned Martin Crow (his brother-in-law) and Matthew J. Orr. He would have enlisted on or about 9 June, 1836 (which is when Crow enlisted), and the unit saw battle with the Creeks in Stewart County, Georgia, on 24 July, 1836, when the company was defeated and driven away by the Creeks. He would have been discharged from said unit on or about 2 September, 1836 (which is when Crow was discharged). Wright White was, however, also charged by the Grand Jury in De Kalb 93
County Superior Court, in September Term, 1839, with assault and battery. xcv (The Utoy Church minutes also relate a similar charge of fighting, with a man named Hiram H. Embry, on 9 December, 1837 [see below].) In September Term, 1844, Wright White, along with several of his Crow in-laws, once again found himself in the De Kalb Superior Court, this time involved in a dispute over the estate of his late father-in-law Joshua Crow. This latest suit was instigated by the guardians of Young Crow, apparently Whites youngest brother-in-law. By March Term, 1845, Wright White had already relocated to Randolph County, Alabama, and was no longer to be found to answer this latest case. He and his wife and family later lived and died there. He and his wife, the former Peggy Crow, lie buried in Paran Missionary Baptist Church Cemetery (near the towns of Rock Mills, Alabama, and Texas, Heard County, Georgia), literally within eyesight of the Georgia State Line. (It would seem possible that Wright White wanted to be buried as close as possible to Georgia, but not in it.)
(William) Martin Crow (1817post 1872). A brother of Margaret Peggy Crow (18191901), the wife of the above-mentioned Wright White, this Martin Crow served in the De Kalb Georgia Guard, in the Creek War of 1836, along with the said Wright White, and Matthew J. Orr, son of Utoy Church members Robert and Mary Orr (see below). That unit had been commanded by Capt. James M. Calhoun, who would later gain fame as the Atlanta mayor who was unlucky enough to be in office when it came time to surrender the city to Sherman in September, 1864. Martin Crow received a debilitating wound in his knee during that conflict. xcvi His uncle by the same name, Martin Crow (1777-1845), was a son of Stephen Crow Sr. and Margaret Peggy Stroud, Martin Crow was a brother-in-law of Annis Browning Crow (1785-1835), an early member of Utoy Primitive Baptist Church. Martin Crow was also the ancestor in the female line of the noteworthy Judge John D. Humphries (born 1873), who fortunately chronicled so much of De Kalb and Fultons early history (mainly for the Atlanta Historical Bulletin).
Thomas J efferson Perkerson (1804-1878): Sheriff of De Kalb County from 1846 to 1848. His daughter Sarah Matilda Till Perkerson became the wife of Jeremiah Silas Gilbert (1839-1932), son of Fulton Countys first physician, Dr. William Gilbert, in 1861. (Both of these men are mentioned above.) Thomas J. Perkersons fine antebellum home, which had miraculously survived even Gen. Shermans fiery blast in 1864, nonetheless was demolished in 1968, in favor of a grocery store and parking lot (in an area now thoroughly decayed and unfortunately part of Southwest Atlantas urban ghetto). Perkersons lands included land lots 103 and 104 of the 14 th (Blackhall) District of De Kalb (now Fulton) County. Part of this land is now known as Perkerson Park (owned by the City of Atlanta). Thomas J. Perkerson was one of the few people in this law suit not obviously connected with Utoy Primitive Baptist Church.
Stephen Herring (born 7 January, 1768): founder of a prominent Atlanta family, and father of Joel Herring (1801-1877), an early member of Utoy Primitive Baptist Church, and for decades its primary church clerk. Stephen Herring was connected, via his son Joel, with the Willis Family of Utoy Church and Willis Mill Road SW in Atlanta. Stephen Herring was also the father of Keziah Herring (born 1807), the wife of David 94
Winburn [q.v.], and of William Herring (1799-1868), a prominent Atlanta haberdasher and merchant, whose magnificent, columned mansion house once graced Atlantas Peachtree Street, and whose daughter Rhoda Catherine Herring (born 1826) was the wife of prominent Atlanta merchant Austin Leyden. The Austin Leyden House (formerly the William Herring home) was once a celebrated Atlanta fixture, and figured prominently in Atlantas participation in the events of the Civil War, having been used (no less) as the headquarters of Union General George H. Thomas, during the disastrous destruction of Atlanta in September, 1864. The Leyden House was well-known enough to have been mentioned by name twice in Margaret Mitchells famous novel, Gone With the Wind. Another daughter of Stephen Herring (Elizabeth Angeline) married (in 1843) to prominent Atlanta physician, Dr. Nedom L. Angier. Dr. Angier was also elected as Atlantas mayor during the Reconstruction presidency of Rutherford B. Hayes.
The Austin Leyden House, Atlanta
David Winburn (1800-1879): son-in-law of the above Stephen Herring (being husband of Herrings daughter Keziah). After the War, Winburn moved to Conyers, in Rockdale County. David Winburn and his wife Keziah were also members of Utoy Primitive Baptist Church. They were dismissed by letter from said church on 3 December, 1859.
Robert Orr (1789-1867): A Deacon and Trustee of Utoy Primitive Baptist Church in January, 1833, when it was engaged in an unfortunate court case in De Kalb County (Archibald Boggs vs. James M. Holley). In said case, Robert Orr was served as a garnishee of said Holley, with regard to some work done on Utoy Church for which work Holley claimed he had never been paid. A son of Robert Orr named Matthew J. Orr had served in DeKalbs Cavalry Company in the Creek War of 1836, where he was killed. On 10 June, 1837, Robert Orr was released from the office of deacon at Utoy Church. Robert and Mary Orr were dismissed by letter from Utoy Church on 7 September, 1844. After the Civil War (apparently), they moved to Carroll County, Georgia.
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Christopher Sewell (born 1785), father of Augustus Willis Sewell, and Pleasant Sewell, whose wife Elizabeth Isabel White (1811-1866) was another daughter of Jacob White. Christopher Sewells mother had been a Willisperhaps from the same family as the Willises of Utoy Church (given that both the Sewells and Willises originated in Franklin County, Georgia, prior to arriving in De Kalb). Christopher Sewell is listed in the Minute Books of Utoy Primitive Baptist Church as a member.
Augustus Willis Sewell (1818-1892), son of Christopher Sewell. (Note the middle name Willis.) Evidently, he had had enough of these shenanigans in De Kalb County, for he soon relocated to Ellis County, Texas, where he died.
Pleasant Sewell (1811-1885), son of Christopher Sewell and son-in-law of Jacob White. Also brother-in-law to William Wilson White and Wright White, both also defendants in this case.
Richardson Tuck (born 1801, Halifax County, Virginia): Married on 28 September, 1825, in Clarke County, Georgia, to Martha M Embry. He was yet another member of Utoy Primitive Baptist Church, but was (temporarily) excluded from that church on 12 September, 1840, along with Noah Hornsby. Richardson Tuck, his wife Martha, and an Anney Tuck were all eventually dismissed by letter from said church on 19 January, 1850.
Giles H. Weaver: He may possibly be the same man by this name who resided in Gwinnett County, Georgia in 1860, in Atlanta in 1889, and whose Indigent Pension Application as a former Confederate Soldier is on file at the Georgia Archives. Said Weaver was a resident of DeKalb County at the time of that application, and the year was 1898. If this later Confederate Veteran is not the same man mentioned in this 1839 court case, then perhaps he is his son or some other relative.
J ohn B. Smith (1800-1850): He married in Jasper County, Georgia, on 22 August, 1830, to Sarah F. Phelps. He was a member of Utoy Church, from 1837 to 1843. [See below, page 119.]
Andrew Caldwell (possibly Culwell). This writer has not yet been able to discover any facts concerning him. He may, however, have been related to the J.M. Caldwell and R.H. Caldwell who were subscribing witnesses to the 1884 last will and testament of Utoy Church member William Wilson White [q.v.], a party to this 1839 libel suit. Because of the fact that they were handy to witness the signing of a will, these later Caldwell men were probably neighbors to said White.
Henry H. Keller. This writer has not yet been able to discover any facts concerning him.
The following facts may or may not be relevant to the above-instanced case, but they are worth mentioning here:
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The above-mentioned Henry M. White was charged by the Grand Jury in De Kalb County Superior Court, in September Term, 1842, with assault and battery. xcvii
The above-mentioned J acob White was charged by the Grand Jury in De Kalb County Superior Court, also in September Term, 1842, with assault and battery. xcviii We do not know who the object of his wrath was. However, he was then at least seventy (70) years old. What could possibly have caused a man of his age to commit such an act? Or was he (and his sons Wright and Henry) merely reacting out of frustration at this other interminable libel suit brought by Maj. Stephen Terry? This assault and battery case continued until March Term, 1844, when both Jacob White and his son Henry M. White withdrew their not guilty pleas, and substituted them with guilty pleas. They were both then heavily fined: Henry M. White, $10.00, and his father Jacob White an astounding $30.00 (a hefty sum of money back then!). In terms of the value of todays dollar, that sum of $30.00 would be more like $300.00
Maj. Stephen Terry also brought suit in De Kalb Superior Court (September Term, 1839) against none other than the above-mentioned Charner Humphries (1795-1855), also originally from Chester District, South Carolina, and the celebrated proprietor of the above-mentioned White Hall Tavern of West End, for which Atlantas Whitehall Street SW was named. xcix It is worth noting here that the renowned Charner Humphries himself did not escape a charge of assault in those unsettled, rowdy, frontier times (March Term, 1842; guilty plea, March Term, 1844). c Assault and battery seems to have been the standard meansshort of duelingby which most disagreements got settled back then, in Atlantas early rough-and-ready, Wild West era.
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Two rare and very interesting surviving examples of the currency issued by the short- lived Monroe Railroad and Banking Company. I t should probably be pointed out that although such bills of credit as these bank notes indeed circulated and were traded hand-to-hand as if they were regular, government-issued legal tender currency, in point of fact, they were really more akin to modern bank cheques or corporate bonds.
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A List of Members, 1824-1889 Following is a listing of persons, from 1824 to 1889, who were accepted into membership at Utoy Primitive Baptist Church, according to the year (and, in most cases, month and day) in which they were received. There is considerable confusion as to just when several of the earliest members were actually received, since a number of members who appear (from the numerical membership list at the end of the minute book) to have been among the charter members, were, in fact, received several months later (and thus were not likely to have been charter members!). Additionally, we notice a number of persons who clearly were mentioned throughout the earliest minutes as members; yet these were persons for whom (as of yet) no record whatsoever can be found to indicate just when they were actually received. These persons, then (especially if it can be shown that they were among the very earliest members), may very likely have been among the eleven charter members. Perhaps the most noteworthy of these persons is William Willis (1803-1850), a son and grandson of known charter members, for whom we possess no record of his ever having been received, and yet who was clearly among Utoy Churchs Trustees in 1833 [q.v.].
One can easily see, from this list, just how severely Utoy Churchs firm and unyielding stance (some would say harsh stance) against Sunday Schools, Temperance Societies, and Missions (etc.) had affected the churchs formerly growing membership: after the early 1830s, new members dwindled to barely a trickle each year (some years in the 1840s and 1850s not seeing the addition of so much as a single new member). Not only did the Church fail to gain significant numbers of new members, but the churchs minute books also reflect a serious, steady (and sad) decline in existing membership, as one family after another continued to move away, for one reason or another. Contrast this with the period of the late 1820s, when the Churchs membership grew by leaps and bounds. Indeed, it may even be seriously asserted, that Utoy Churchs 1837 Resolution against Sunday Schools, Missions, etc., whereby the Church became a Primitive Baptist Church, may have even set in motion a chain of events, indirectly leading to the Churchs eventual disbandment in the 1980s. Of course, it can also be reasonably argued that the allure of inexpensive new lands to the West, in states such as Alabama, Mississippi, Arkansas, and Texas, as well as the gradually declining influx of new settlers to the area around Utoy Church, contributed equally to this sad decline.
(Note: marked graves==(m); unmarked graves==(u).)
1824 15 August: Founding members (apparently, for it is not certain just who the eleven charter members were): Elder J ames Hale } Presbytery Elder J ohn Landers } at Formation of Church Hosea Maner was the Church Clerk from the very beginning, but was not officially received into membership until 26 February 1825.
Ervin (Irvin) Stricklin. (c.1780post 1850). He was re-received on 11 June, 1831, along with a Mary Stricklin. His wife, however, was Martha Patsey 99
Crow, whom he wed in Jackson County, Georgia on November 1 st , 1807. She was a member of the same Crow family from whence several of Utoy Churchs early members were drawn. Ervin Stricklin was dismissed by letter on 10/12 November, 1842. This Stricklin family later ended up in Tishmingo County, Mississipi (by 1850). Margaret Peggy Harbin Suttles. Died 16 July 1839; buried in churchyard (m). She was wife of Revolutionary War Veteran William Suttles, mother of Utoy Church member Margaret Peggy Suttles Willis, and maternal grandmother of Utoy members Elizabeth Betsy Willis White, William Willis, and Charlotty Willis Herring [q.v.] Margaret Peggy Suttles Willis. Died 29 July 1870; buried in churchyard (u). She was the widow of Capt. Joseph Willis Sr. (died Franklin County, Georgia, in the Spring of 1812), a daughter of Utoy Church member Margaret Peggy Harbin Suttles, and mother of Utoy members Elizabeth Betsy Willis White, William Willis, and Charlotty Willis Herring [q.v.] William Willis. (13 February 1803-ca. December, 1850); Appointed a Trusteeof Utoy Church, 17 March, 1832; possibly buried in churchyard (u). Son of Utoy Church member Margaret Peggy Suttles Willis, grandson of Utoy member Margaret Peggy Harbin Suttles, brother of Utoy members Elizabeth Betsy Willis White and Charlotty Charity..Willis Herring, and brother-in-law of Utoy member William Wilson White [q.v.]. William Willis was apparently an educated man, and a prosperous attorney in De Kalb County, as the inventory and sale bill of his estate in said county in April, 1851 (which ran to a total of four pagesone of the largest in the county in that period), mentioned two law books, in addition to Weems Life of Washington, the Life of Man, an Atlas, a Directory, a Spelling Book and Grammar, a family Bible, and sundry other books, altogether making an impressive library for that time and place (when most men couldnt read or write at all).ci Elizabeth Waits. Dismissed by letter 13 June 1829. Again dismissed on 7 May 1830. James Dunlap. Dismissed by letter, along with his sister Esther, on 11 December, 1830. Mary Dunlap. Dismissed by letter 9 September, 1839. Robert Atkinson. Died in 1827, according to the membership list. Possibly buried in the churchyard (u). Orphy Tate. Dismissed by letter 25 November 1826. James Donehoo. Ordained Deacon 27 May 1826. Dismissed by letter 13 June 1829, to help with the formation of daughter church County Line Baptist Church. Re-received as a member of Utoy Church (with his wife Elizabeth) in 1851. Elizabeth Wilson Donehoo. Dismissed by letter (with her husband) on 13 June 1829. Re-received as a member of Utoy Church (with her husband) in 1851.
Other members apparently received that same month were: Nancy Dunlap. Dismissed by letter on 9 September 1839. 100
Benjamin Vines. Dismissed by letter 25 November 1826. Nancy Vines. Dismissed by letter 25 November 1826. Simon Stricklin. Dismissed by letter 21 October 1826. Mary Stricklin. Dismissed by letter 21 October 1826. Flora Ferguson Stone. (c.17711859). Dismissed by letter 11 May 1844. She was the wife of Joseph Stone, the mother of Utoy Church member Daniel Stone [q.v.], and the probable mother of Utoy Church member Jane Stone White [q.v.]. According to an unproven tradition, Flora Stone was born in Scotland. Martha Patsy James. Cited 21 October 1826 and excluded 25 November 1826 for having an unlawful child and for refus[ing] to attend the call of the church or to try to give satisfaction.
(All of the above-named persons show every evidence of having been received into membership of the church prior to 25 September, 1824, which is the date when the minutes actually begin recording the addition of new members.)
25 September: Edward Wade. Dismissed by letter on [date unfortunately not recorded]. Nancy Blackstock. Died 15 July, 1836. Possibly buried in the churchyard (u).
27 November: Jennett Wilson. Died 22 September, 1827. Possibly buried in the churchyard (u).
25 December: Asenith Dyson. Dismissed by letter 13 June 1829. Again mentioned as having been dismissed to the formation of County Line Baptist Church on 7 May and 7 August, 1830. Ann Kingkannon. She was apparently received as a member on or about this date, based on the placement of her name in the membership list. She was dismissed by letter in 1840.
1825 26 February: Reuben Couch. Dismissed by letter 25 November 1826. Jane Couch. Dismissed by letter 25 November 1826. Hosea Maner. (1800-September, 1887) On 7 December, 1833, Bryant Miles was reported to the church on a charge of stealing wheatstones, and was cited to appear at the next conference to answer the charge by Brothers Alford and Hosea Maner, and Christopher Sewell. Dismissed by letter 23 February, 1850.
Sarah Mary Land Maner. (Born 1802, Pendleton District, South Carolina) Wife of Hosea Maner. Dismissed by letter 23 February, 1850. Member of the same extended Land family represented by other members of Utoy Church. Susan(na) Attaway. Dismissed by letter 12 April 1828. Amelia Higgins. Dismissed by letter 13 February 1830.
101
25 March: John Dunlap. Dismissed by letter on 9 October, 1830. Selah Maner. Dismissed by letter 11 November 1837; died in 1840. Possibly buried in the churchyard (u). Related to Hosea and Alford Maner?
23 April: Susan Russell. Dismissed by letter 8 June, 1844.
21 May: Jennett Wooten. Dismissed by letter 11 May 1844. Sarah Sally McDuffie. Dismissed by letter 26 May 1827. Elizabeth Goddard. Dismissed by letter 15 December 1828. Isom (Isham) Dyson. Apparently received sometime around this time, according to his placement in the membership list. He was dismissed by letter on 13 June 1829. Again mentioned as having been dismissed to the formation of County Line Baptist Church on 7 August, 1830.
1826 25 February: Benjamin Couch. Dismissed by letter 21 October 1826. Polly Couch. Dismissed by letter 21 October 1826. Robert Orr (1789-1867): Received as a member on or near this date, according to his placement in the membership list. He was ordained a Deacon on 9 October, 1830. As mentioned above, he was one of the Trustees of Utoy Church in 1833, at the time of the court case involving the trustees and other members of the church. (See pages 77-8 and 94, above.) (This issue involved the addition to the structure of the church which was mentioned in the minutes around that time.) On 8 October, 1836, it was recorded that Bro. [Robert] Orr and [Isaac] Hughes [are] to get four pans and six towels for feet washing. Robert Orr and Mary Orr (his wife) were dismissed by letter on 7 September, 1844. After the Civil War (apparently), they moved to Carroll County, Georgia.
27 May: Linney Brown. Dismissed by letter 25 July 1827. William Atkinson. Dismissed by letter 27 October 1827.
26 August: Sarah Sally Jordan. Dismissed by letter 13 June 1829, and again on 7 May 1830.
25 November: Susan Townsend. Dismissed by letter 7 March 1840.
1827 27 J anuary: William Hornsby. Restored to fellowship on 11 December 1830, after having been declared to have had a hard spirit that is unbecoming a Christian on the 102
previous November 13 th . Finally dismissed on 7 December 1833, along with (his likely family) Sally, Harriet, Fanny, and another Sally Hornsby. Sarah Sally Hornsby. Apparent wife of William Hornsby. Dismissed by letter on 7 December 1833. Joseph Land. On 21 January, 1832, in company with Hiram H. Embry, he was sent by the church to enquire as to the reason(s) for the long absence from church of an as yet unidentified member named Julia Ann Woolf. He was dismissed by letter on 13 February, 1841, in company with his apparent wife Elizabeth. Probably related to the Herrings and Maners (both of whom either had Land ancestry, or had intermarried with them). Elizabeth Land.Dismissed by letter on 13 February, 1841, in company with her apparent husband Joseph. Harmon Cumming. Dismissed by letter on 7 March (May?) 1832.
24 March: Thomas Petty. Dismissed by letter on 7 May 1830. John Wilson Jr.. Dismissed by letter on 7 March 1840. Elizabeth Dunlap. Dismissed by letter on 7 September 1839. Nancy Dunlap. Dismissed by letter on 9 May 1835. Catherine Cumming. Dismissed by letter on 7 March (May?) 1832 (Apparent wife of Harmon Cumming.) Isaac N. Johnson. He and his wife were apparently received as members on or near this date, according to the placement of their names in the membership list. He was ordained a Deacon 27 May 1826. Elected Church Clerk on the same date. He was dismissed by letter on 13 February 1830. He later became the Sheriff of De Kalb County (1830-1832), and in 1836 was elected to represent the people of De Kalb in the state senate. (See pages 129-132, below.) Judith J. Johnson. (his wife). Dismissed by letter 13 February 1830. Jesse Childress Sr. (1 February 1768circa 1850). Appointed Church Treasurer on 11 July 1829. A Bro. Childress (probably him) was one of five trustees for Utoy Church appointed on 17 March, 1832. On June 8 th , 1833, he brought before the consideration of the church the matter of the disposition of his estate to his son Jesse Jr. (born 1812). On 11 July, 1833, however, the church, apparently not wishing to get involved in a private and potentially contentious matter such as that, voted to drop the matter of Bro. Childress as we found it. Also on 11 July, 1833, Brother Isaac Hughes brought before the church a matter of controversy between James V. White and Jesse Childress (Sr.): it seems that Childress had given his word to White to bring a certain horse to court (in Decatur), but had failed to make good on his word, and had left White holding the bag (being obligated to the court for the value of the horse in question). Brother Childress, upon being examined, and not making an adequate justification for himself, was excommunicated from the church for this offense.
27 October: 103
John Patterson. Dismissed by letter 13 June 1829. Again mentioned as having been dismissed for the formation of County Line Baptist Church on 7 May, 1830. Sarah Sally Patterson. Dismissed by letter 13 June 1829. Again mentioned as having been dismissed for the formation of County Line Baptist Church on 7 May, 1830. (Apparent wife of John Patterson.)
1828 23 February: London Lun (a black brother belonging to Mrs. Howard). Dismissed by letter, along with Winny (his wife?), on 13 December 1834. This Mrs. Howard was perhaps related to the wife of Merrell Embry (Divine Howard Embry). Winney (a black woman belonging to Mrs. Howard). Dismissed by letter, along with Lun (her husband?), on 13 December 1834. John Cole. Dismissed by letter 15 December 1828. Sam Sr. (a black brother belonging to Bro. Isaac N. Johnson). Dismissed by letter 13 February 1830. He must have been re-received at some point, however, because he was again dismissed by letter on 8 November 1834. (Perhaps he had been sold, but to a new owner not far away, who had allowed him to continue his membership at Utoy?)
8 March: Lucy (a black sister belonging to Mrs. Weatherford). Dismissed by letter 7 February 1829. Noah Hornsby. (9 April 177625 May 1863) (See page 134, below.) Elizabeth Knighton Hornsby. (31 January 177720 December 1875). Elder Radford Gunn (first appointed preacher of Utoy Church on this date). [See pages 125-128, below.]
12 April: Isabella (a black sister belonging to Bro. Noah Hornsby).
10 May: Nancy Reid (Reed). Dismissed by letter 28 October 1828.
Joseph Stricklin. Dismissed by letter 15 December 1828. Polly Stricklin. Dismissed by letter 15 December 1828. Polly Sewell. Died 15 February, 1829. Possibly buried in the churchyard (u). Eunice Nicey Land Grogan. (Born 1810, South Carolina.) Dismissed by letter 11 April 1829. Re-received as a member, on 7 August, 1830, along with her new husband, Bartholomew Grogan. Dismissed again on 12 January, 1833 (with her husband). Also re-received with her husband on 11 April, 1835. Almost certainly related somehow to the other Lands who were.members of Utoy Church. Finally dismissed with her husband on 4 April, 1851.
7 J une: Dicey Scroggins. Dismissed by letter on 9 May 1835. 104
Hiram Howard Embry. (2 Nov. 180518 Nov 1877). Son of Utoy Church members Merrell Embry and Divine Howard Embry [q.v.], brother of Utoy member Abel O. Embry, and a son-in-law of Utoy member Jesse Childress Sr. [q.v.], Embrys wife Susannah (born 10 Apr. 1809) being said Childress daughter [q.v.].cii Hiram H. Embry married his wife Susannah Childress on 13 September 1827, probably in DeKalb County. On 21January, 1832, in company with Joseph Land, Hiram H. Embry was sent by the church to enquire as to the reason(s) for the long absence from church of an as yet unidentified member named Julia Ann Woolf. On 9 December, 1837, he confessed to an affray [of fighting] which had occurred between himself and Rite [Wright] White [see above]. Hiram H. Embry was dismissed by letter on [date unreadable]. He later was received into membership with Old Mount Zion Baptist Church in Fulton County, Georgia (now known as Northside Park Baptist Church), which is where he (and several members of his family?) lie buried.
8 J une (Sunday at the water): James M. Holley. Dismissed by letter 7 February 1829. He and his wife, however, immediately returned their letters. On 12 January, 1833, he and his wife were again dismissed by letter. (Then intervened the court case mentioned above.) And yet, despite that awful business, on 9 August, 1833, he and James V. White were asked by the church to cite Bro. John Holley to answer a charge of intocication [sic]. On 12 October, 1833, James M. Holley finally surrendered to the church his letter of dismissal (he evidently having failed to relocate). And yet, on 7 December of that same year, he was nonetheless excluded (probably because of the above court case of January, 1833, involving the trustees of Utoy Church, and the work on adding to the meeting house.) On 12 July 1834, he re-applied for admission as a member, along with Noah Hornsby, but on August the 8 th , both of their applications were summarily dismissed. Finally, on 10 December, 1837, his application for restoration of membership was accepted, and he was then quickly granted a letter of dismissal. Sarah Sally Holley. Dismissed by letter 7 February 1829. On 12 January, 1833, she and her husband were again dismissed by letter. Zachaeus Herren. Died in the fall of 1829. Possibly buried in the churchyard (u).
12 J uly: Malinda Milly Wood. Dismissed by letter 15 December 1828. Amason May. Confessed to having been intoxicated on 13 November, 1830. He, his wife and William May (a son?) were dismissed by letter on 11 December, 1830. Sarah Herren. Henry Hornsby. Dismissed by letter on 12 January 1833. William Wilson White. (22 December 180017 November 1895). Longest- lived male church member. Buried in churchyard (m). Almost certainly a brother of Utoy Church members James V. White and Mary Ann Polly Ann White Rainey, a brother-in-law of Utoy members Tandy Holman Green, Sr., 105
Martha M. Weaver White, and Jane Stone White, and husband of Utoy member Elizabeth Betsy Willis [q.v.]. On 7 January 1837, Bro. W m White made an acknowledgment for drinking too much[,] which was received. [See above, and later.] Nancy Shain. Dismissed by letter 8 November 1828. Ann Garrett. Died [date not recorded]. Possibly buried in the churchyard (u). Peggy M. Hendon. Dismissed by letter on 12 January 1839. (Apparently the second wife of Utoy member Isom [Isham] Hendon.) Alford May. Dismissed by letter 12 September 1829. Noah H. Hornsby. Dismissed by letter 11 May 1844. Alford (Alfred) Maner. On 7 December, 1833, Bryant Miles was reported to the church on a charge of stealing wheatstones, and was cited to appear at the next conference to answer the charge by Brothers Alford and Hosea Maner, and Christopher Sewell. Alford Maner was dismissed by letter on 11 January 1837, along with his wife Rebecca Herren Maner. Frederick (a black boy belonging to Bro. Noah Hornsby). On 14 July, 1832, it was reported that he had run away from his master (and not for the first time). On 17 August, of that same year, he was excluded for this offense. [See below.] Christopher Sewell. (See page 95, above.) On 7 December, 1833, Bryant Miles was reported to the church on a charge of stealing wheatstones, and was cited to appear at the next conference to answer the charge by Brothers Alford and Hosea Maner, and Christopher Sewell. On 14 August, 1836, Christopher Sewell was named one of seven delegates from Utoy Church, sent out to visit various sister churches in the area.
13 July (Sunday at the water): Merrell Embry. (Born 27 March 1782, probably in North Carolina.) Father of Utoy Church members Hiram H. Embry and Abel Owen Embry. Dismissed by letter on 7 December, 1833, along with daughter Elizabeth and his wife Divine Howard Embry. ciii
Sally Childress. Isom [Isham] Hendon. Appointed assisting clerk on 9 October, 1830. On 10 September, 1831, a Bro. Hendon, probably him, denied a report that he had gotten drunk. Isom Hendons wife Sally Murray Hendon is reported by tradition to have been the first burial in Utoys Churchyard, in 1825. This date is probably incorrect, however, because the 1830 Federal Census of De Kalb County indicates that Isom and his wife had a few children born between the years 1825 and 1830. His wife, therefore (who was NOT in that 1830 census, and NOT a Utoy Church member), probably died closer to 1829. (Unless he had a second wife, married circa 1826, who somehow did not get recorded in the census ) John Johnson. Dismissed by letter on 8 November, 1828. William May. Dismissed by letter on 11 December 1830. Charity Oliver. Dismissed by letter on 11 April 1829.
9 August: Zadock Johnson. Dismissed by letter on 10 January, 1829. 106
Catherine Hornsby. Dismissed by letter [date unreadable] 1833. Hall (a black brother belonging to Mrs. Lucretia Howard). Dismissed by letter on 10 February, 1838.
12 August: Susan[nah] Pope. Probably the wife of the below John Pope who was received as a member on 8 August, 1829. She died on 12 June, 1844. Possibly buried in the churchyard (u).
1 September: Nancy May. Dismissed by letter on 11 December 1830. Harriet Hornsby. Dismissed on 7 December 1833, along with (her likely family) William, Sally, Fanny, and another Sally Hornsby.
13 September: Nancy Herren. Dismissed in 1836. Abel Owen Embry. Born on 25 June 1807. Another son of Utoy Church members Merrell Embry and Divine Howard Embry, and a brother of Utoy member Hiram H. Embry. Dismissed by letter on 11 November, 1837, with his unnamed wife [Nancy Chatham]. A probable son of Abel O. Embry was Radford G. Embry (1831-1863), who died at Vicksburg during the Civil War, and who was almost certainly named after Utoy pastor Elder Radford Gunn [q.v.]. Abel and Nancy Embry became the guardians to Radford G. Embrys two minor children after his (Radfords) early death. Abel O. Embry and Nancy Chatham were married, probably in DeKalb County, on 8 September, 1830. civ
14 September (Sunday): Polly Herren. Re-received on 11 July, 1829 (unless there were two different persons by this name). Dismissed by letter [date crossed out and unreadable]. A later entry with this name has the date 12 February 1848.
15 September (Monday at the water): James V. White (1804-5 April 1892). Husband of Utoy Church member Martha M. Weaver, and almost certainly a brother of Utoy Church members William Wilson White and Mary Ann Polly Ann White Rainey, and brother-in-law of Utoy members Tandy Holman Green, Sr., Jane Stone White and Elizabeth Betsy Willis White [q.v.]. James V. White acknowledged giting into a vilent pashion on 20 October, 1832, but give [gave] satisfaction, and was restored. Also on 11 July, 1833, Brother Isaac Hughes brought before the church a matter of controversy between James V. White and Jesse Childress (Sr.): it seems that Childress had given his word to White to bring a certain horse to court (in Decatur), but had failed to make good on his word, and had left White holding the bag (being obligated to the court for the value of the horse in question). (Brother Childress, upon being examined, and not making an adequate justification for himself, was excommunicated from the church for this offense.) On 9 August, 1833, James V. White and James M. Holley were asked by the church to cite 107
Bro. John Holley to answer a charge of intocication [sic]. On 12 September, 1835, James V. White again acknowledged giting out of temper. On 14 August, 1836, he was named one of seven delegates from Utoy Church, sent out to visit various sister churches in the area. James V. White and his wife were dismissed by letter from Utoy Church 10 December, 1836, but were subsequently re- received in 1842. James V. White and his wife and family later relocated (circa 1861-62) to Carroll and Haralson Counties, which is where he and his wife probably died. According to family tradition, he and his wife are buried in Utoy churchyard (u). John Asbury DeJarnette Childress. Born on 29 December, 1805, probably in South Carolina. cv Son of Utoy member Jesse Childress Sr. [q.v.]. Cited on 13 February 1830 to explain his long absences from church. On 14 April, 1832, he appeared and give satisfaction. However, that was not the end of his troubles, for that same day it was recorded that Utoy Church had become afflicted with [him] for having race paths at his house. He refused to give satisfaction, and as a result, was finally excluded. (What that apparently means, from similar instances mentioned elsewhere, is that he was running a horse-racing gambling operation at his premises.) This John A. D. Childress, it should be pointed out, is a different person than the man by that name who lies buried in Utoys churchyard, since that later John A. D. Childress wasnt even born until 1836. (He was a son of Jesse Childress, Jr., and thus a nephew of the earlier John A. D. Childress, for whom he was named.) This earlier John A. D. Childress, however, may indeed also lie buried in Utoys Churchyard (u). John Hornsby. Dismissed on 8 February 1834, along with his apparent wife Nelly. Since no record of her admission as a member by that name survives, she may have been the person who was admitted a member as Nelly Maddox on July 11 th , 1829 [q.v.]. A man by this name was also excluded on 12 August, 1842. Nathaniel Guest. On 9 August, 1833, a Bro. Guest denied a report against him of drinking too much spirits. That person could be this man, or the later George Guest. Nathaniel Guest and his (unnamed) wife were dismissed by letter on 11 January 1834. Jane Childress. Dismissed by letter in 1835. Susan(na) Childress. Dismissed by letter [date not recorded]. Rebecca Herren Maner. Wife of Utoy member Alford (Alfred) Maner. Dismissed by letter on 11 November 1837.
11 October: Israel Hendon was moderator pro tem on this date. (Was he perhaps a relative of Utoy members Isom [Isham] Hendon and Peggy M. Hendon?) Bro. Hendon had been a charter member and first church clerk of DeKalb Countys Macedonia Primitive Baptist Church (founded 1823), according to Franklin M. Garrett.cvi
8 November: 108
Jane [Stone] White (11 November 180717 October 1876). Wife of Andrew Jackson White (b.1802), and almost certainly a sister of Utoy Church member Daniel Stone, and sister-in-law of Utoy members William Wilson White, Elizabeth Betsy Willis White, James V. White, Tandy Holman Green, Sr., and Mary Ann Polly Ann White Rainey [q.v.]. Dismissed by letter on 9 March, 1839, Jane and her husband soon relocated to Cherokee County, Alabama (1839), cvii Chattooga County, Georgia (1840), and Attala County, Mississippi (1860 and 1870), which is where they probably died and are buried. Her husband Andrew apparently participated in the infamous Cherokee Removal of 1838 (the Trail of Tears) as a private in Glasscocks Company of Norwoods Battalion of Alabama Militia. cviii [See Andrew White, above.] Martha M. Weaver White (1811before 1892). Dismissed by letter 7 February, 1829. Re-received by letter on Sunday, 25 March, 1831., and again in 1842. She was the wife of Utoy Church member James V. White (b.1804), and almost certainly a sister-in-law of Utoy members William Wilson White, Elizabeth Betsy Willis White, Jane Stone White, Tandy Holman Green, Sr., and Mary Ann Polly Ann White Rainey [q.v.]. Martha may have been related to the John and Priscilla Weaver who were also members of Utoy Church [q.v.] Thomas Hornsby. Dismissed by letter on 12 January 1833. Britton Kilpatrick. Dismissed by letter on 9 March, 1833. Ann(a) Roberts. Died in 1848. Possibly buried in the churchyard (u). Sarah Bankston. Died on 15 January, 1848 (if this difficult to read date has been interpreted correctly). Possibly buried in the churchyard (u). Sam (a black brother belonging to Bro. Jesse Childress Sr.). Dismissed by letter on 8 November, 1834.
9 November (Sunday at the water): Ann Hornbuckle. She was found guilty of fornication on 10 March, 1832, and summarily excluded. Dorcas Hornbuckle. Dismissed by letter on 12 January, 1833.
25 November: John Wilson Sr.. Dismissed by letter 7 February 1829. (Patsy Wilson.) Barnabas Stricklin was moderator pro tem on this date.
15 December: William Johnson. Died in 1832. Possibly buried in the churchyard (u). Martha Patsey Johnson. Dismissed by letter on 11 June, 1831.
1829 7 February: Joel Herring (23 February 1801--20 January 1877). Appointed Church Clerk on 13 February 1830 in place of Isaac N. Johnson. (See below.) Esther Chatham Herring (17 February 1791--10 July 1861). Sister of Elizabeth Chatham Willis (17981848), the wife of Utoy Church member William Willis q.v.]. Buried in the churchyard (m). 109
7 March: Isaac Hughes. On 9 March, 1833, he was chosen to be Utoy Churchs new Treasurer. On 11 July, 1833, he brought before the church a matter of controversy between James V. White and Jesse Childress (Sr.): it seems that Childress had given his word to White to bring a certain horse to court (in Decatur), but had failed to make good on his word, and had left White holding the bag (being obligated to the court for the value of the horse in question). Brother Childress, upon being examined, and not making an adequate justification for himself, was excommunicated from the church for this offense (see also Jesse Childress). On 10 September, 1836, along with Moses Smith, he was a delegate of Utoy Church to cite Bro. Joel Mason to the next conference (because Mason had failed to take his seat at communion. On 8 October, 1836, it was recorded that Bro. [Robert] Orr and Hughes [are] to get four pans and six towels for feet washing. Isaac Hughes was dismissed by letter on 10 February 1838. Elizabeth Hughes. Wife of Isaac Hughes. Dismissed by letter on 10 February 1838.
11 April: Monday (a black boy belonging to James Cheatham/Chatham). Dismissed by letter on 12 December 1829 as property of the heirs of William Chatham.
29 May: Esther Dunlap. Sister of the above James Dunlap, she was dismissed by letter, along with him, on 11 December, 1830. Eliza Williamson. Dismissed by letter on 10 December 1831. (Mary McClendon.) She is not listed in the minutes on this date, but is listed in the membership roll with the other two women received on this date. She was, however, dismissed by letter on 7 August 1830.
13 J une: Aaron Roberts. Died 25 September, 1865. Possibly buried in the churchyard (u). Catherine Dunlap. Died July, 1837. Possibly buried in the churchyard (u).
14 J une (Sunday Morning at the water): Rachel (a black woman belonging to Mr. John Williamson). Dismissed by letter on 9 April, 1831. A note in the membership list says that Rachel a black woman Died 1854. That is probably this same person, even though she had earlier been dismissed from the membership of the church. She may possibly be among the burials in the churchyard. (u) (That would account for why her date of death got recorded in the church minutes.)
11 J uly: Lucy Savall. Died [date not recorded]. Possibly buried in the churchyard (u). Rachel Walraven. Dismissed 10 December 1831 [date is crossed out, however]. Martha Todd. Dismissed by letter on 7 August, 1830. 110
Thomas Oliver. Dismissed by letter 10 July 1830, along with his wife and an unnamed son (Jeremiah, below?). Mary Oliver. Dismissed by letter 10 July 1830. Margaret Kenady (Kennedy). Dismissed to the new constitution (County Line Baptist Church) on 7 May 1830. Elizabeth Betsy Willis White. (16 December 18013 April 1883) Longest- lived female church member. Buried in churchyard (m). [See above.] Nelly Maddox (Madden?). (Did she later become Nelly Hornsby, the wife of John Hornsby? If so, she and he were both dismissed by letter on 8 February 1834.) (An entry with her name as Nelly Madden says she was dismissed in 1833.)
12 July (at the water): Jeremiah Waits. Dismissed by letter 7 May 1830. George Guest. On 9 August, 1833, a Bro. Guest denied a report against him of drinking too much spirits. That person could be this man, or the earlier Nathaniel Guest. John Wheeler. Excluded on 10 July, 1830 for moving into the Indian c[o]untry and other miss conduct. [sic]
8 August: John Pope. (30 December 1778after 16 June 1849), whose daughter-in-law Emily E. Crow Pope was also a Utoy member (hence the interest of his lineal descendant Judge John D. Humphries of Fulton County in the history of Utoy Church). This John Popes wife Susannah was probably the Susan Pope who was received (above) as a member on 12 August, 1828. John Pope is possibly buried in the churchyard (u). On 8 November 1834, it was noted that Bro. Pope has failed to attend. Brothers Robert Orr and William White were recruited to cite him to the next conference, where, on 13 December (1834), he appeared and give [gave] satisfaction. The membership list in the back of the Utoy Church minute books indeed lists his year of death as 1849. Possibly buried in the churchyard (u). Polly Wheeler. (Was she the wife of the above John Wheeler, and did she also move to the Indian Country about July, 1830?) Mary Walraven. Dismissed by letter on 11 February 1843 (1848?). Jeremiah Oliver. Dismissed by letter 10 July 1830? Sharp (a black man belonging to Lewis Peacock). Excommunicated from the church on 12 December 1829 for getting several times drunk and also being guilty of profane language. He evidently was reinstated, however, because on 16 June, 1832, he was again accused of drinking too much. He evidently was by that point attending a church named Deep Creek Church, because Utoy decided to write to that church regarding his behavior. Lavinia Williams. Died in the fall of 1829. Possibly buried in the churchyard. (u)
9 August: 111
William Bullard. Dismissed by letter (along with Mary Bullard, his likely wife) on 8 February 1834. (name not recorded) (a black boy belonging to Adam Poole).
30 August: Leonard Hornsby. Dismissed by letter, along with his unidentified wife, on 14 April, 1832.
12 September: Elizabeth Parr. Dismissed by letter on 12 March, 1831. Jane Adams. Dismissed by letter on 13 April, 1833. Permelia Martin. An Amelia Martin (same person?) was dismissed by letter on 11 June, 1831, but later re-received on 9 August, 1834. This Amelia Martin was again dismissed on 9 December, 1837. Divine Howard Embry. (Born 20 September 1786, in North Carolina.) She was the wife of Utoy Church member Merrell Embry [q.v.], and mother of Utoy members Hiram H. and Abel O. Embry. She was dismissed by letter on 7 December, 1833, along with her husband Merrell Embry, and Elizabeth Embry (a daughter). Mary Orr. Wife of Utoy Church member Robert Orr [q.v.]. William West. Dismissed by letter 13 February 1830. Sally Hornsby. } both dismissed on 7 December 1833, along with (their likely Fanny Hornsby.} family) William, Sarah, and Harriet Hornsby. Easter (Esther) (a black woman belonging to William Paty [Patty]). James Russell. He must have been dismissed at some point between late 1829 and early 1841, because he was re-received in 1841, but eventually dismissed by letter on 12 September, 1844. He was possibly related to Edie and Margaret Russell, who were received on 12 January, 1833.
12 December: Nancy Chatham (Embry). Wife of Utoy member Abel O. Embry [q.v.] Rebecca Dobbins. Dismissed by letter on 11 June, 1831. Jane West. Dismissed by letter on 13 February 1830. Mary Bullard. Dismissed by letter (along with William Bullard, her likely husband) on 8 February 1834. Treacy Pope.
1830 13 February: Margaret Peggy Crow White. (30 March 181928 January 1901). Daughter of Joshua Crow and his wife, Utoy Church member Annis Browning Crow, sister of the above-mentioned (William) Martin Crow, and wife of Wright White [q.v.]. She was apparently dismissed at some point, and then re-received in 1841; she was finally dismissed by letter on 9 December, 1843, which was probably shortly before she and her husband relocated to Randolph County, Alabama. (Apparently briefly re-received in 1862.) She and her husband Wright White lie buried in 112
Paran Missionary Baptist Church Cemetery, Randolph County, Alabama, which church and cemetery are literally within easy sight of the Georgia state line. Bryant Miles. On 7 December, 1833, he was reported to the church on a charge of stealing wheatstones, and was cited to appear at the next conference to answer the charge by Brothers Alford and Hosea Maner, and Christopher Sewell. On 11 January, 1834, he was excommunicated on the charge of stealing wheatstones. Jincy (Jiney/Jennie?) Miles. Apparently the wife of Bryant Miles.
13 March: Telitha Patterson.
10 April: Mary Hornsby. Excluded on 7 August, 1830 for the somewhat mysterious charge of meeting a yo[u]ng man out. This sounds like a romantic tryst, but we cannot be too sure. Henry Hornsby. Dismissed by letter on 12 January, 1833.
8 May: Rachel Ann Ford. An inserted note says that she was among several members who were dismissed to the foundation of a daughter church (County Line Baptist Church) on 7 May 1830. However, this turns out to be one day before she was officially received as a member at Utoy!
7 August: Bartholomew (Bartlett) Grogan. (Born 1810, South Carolina; died after 1880, Buckhead, Fulton County, Georgia.) Dismissed by letter on 12 January, 1833 (with his wife). He and his wife were then re-received on 11 April, 1835. Finally dismissed with his wife on 4 April, 1851. Annis Browning Crow (20 August 1785--1835); possibly buried in the churchyard (u). Her daughter Margaret Crow (1819-1901) was a sister-in-law of Utoy member William Wilson White [q.v.] (Margarets husband was Wright White, 1807-1893, who was mentioned in the Utoy Church minutes as Rite White, under date of 9 December, 1837, as having gotten into an affray of fighting with Utoy member Hiram H. Embry.) Tabitha Toby Dunlap. Dismissed by letter on 9 October, 1830.
9 October: Susan Berry. Dismissed by letter on 19 May, 1832.
11 December: John Holley. He acknowledged a charge of intoxication on 10 December, 1831. On 21 January, 1832, apparently feeling some remorse, he sent a letter to the church requesting that they exclude him from membership. However, on 10 March, 1832, he appeared in church and give [gave] satisfaction. On 11 July, 1833, Brothers William White and James V. White were requested to cite John 113
Holley to the next conference to answer as to why he had not properly applied for letters of dismissal (evidently having left the communion of the church). On 9 August, 1833, James M. Holley and James V. White were asked by the church to again cite Bro. John Holley, this time to answer yet another charge of intocication [sic]. On 7 September, 1833, John Holley appeared and give [gave] satisfaction (i.e., made an adequate apology). Finally, on that same September 7 th , he and his wife were (properly) dismissed by letter from Utoy Church. Nancy Holley. Apparently the wife of John Holley. Dismissed by letter with her apparent husband on 7 September, 1833.
1831 25 March (Sunday): Charlotty Lotty Morgan. Dismissed by letter 8 June, 1844.
11 J une: Mary Stricklin. Probably related to the Ervin and Barnabas Stricklins earlier mentioned. A Rachel Ann Calhoun was dismissed by letter on 11 June, 1831, but there is no record of any person by this name having ever been received as a member of Utoy Church. This would seem to indicate that perhaps Calhoun was her married name Was she perhaps identical to the Rachel Ann Ford listed above? A Rachel Rutledge was also dismissed by letter on 11 June, 1831, and similarly, no record of her admission as a member survives, either! Who was she, and when did she join?
12 October: Tandy Holman Green, Sr. (1795post 1870). Excluded on 17 August, 1832, for drinking too much spirits. (He had been similarly cited on 10 March, 1832.) He married Obedience Biddy White (born 1799) in Franklin County, Georgia, on 26 July, 1824. She was almost certainly an older sister of Utoy members William Wilson White, James V. White, and Mary Ann Polly Ann White Rainey [q.v.] Tandy Holman Green, Sr. was almost certainly also a brother-in-law of Utoy members Jane Stone White, Martha M. Weaver White, and Elizabeth Betsy Willis White [q.v.]. The Greens afterward relocated to Randolph, Talladega, and Clay Counties, Alabama, where they in all likelihood died and are buried.
1832 21 J anuary: A Julia Ann Woolf is mentioned on this date, but there is apparently no earlier record of her having been received as a member! On this date, Brothers Hiram H. Embry and Joseph Land were sent to enquire as to the causes of her long absence from church (indicating that she had been an expected member there for some time). However, on 10 March, 1832, she appeared in church and gave satisfaction. [Spelled properly, for once.]
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22 J anuary (Sunday): Crecy (a black girl, the property of William Scaif). Dismissed by letter on 12 January, 1833.
10 March: Elder Josiah Grisham minister of the Gospel. He was elected as Utoy Churchs new minister on 10 December, 1831, replacing Elder Radford Gunn. [See below for a biography.] Margaret Peggy Grisham, his wife. She and her husband were dismissed by letter on 9 January, 1841.
17 March: Benjamin Jowers. On 16 June, 1832, he was accused of drinking too much. Again, on 17 August, 1832, he was cited for drinking too much, and for letting his horse run through the race paths. (Horse-racing and the associated gambling seem to have been just as popular then as now, if not more so.) On 12 January, 1833, it was reported to the church that he had absconded the c[o]untry. This fact resulted in his exclusion from the church on the following 9 th
of February (1833). He apparently moved to Randolph County, Alabama, and united with a Cedron Church there, because on 11 March, 1837, Utoy Church received a letter from [that church] regarding the exclusion of Benjamin Gowers [sic] [,] formerly a member of this church. On the next April the 8 th (of the same year), Utoy Church recorded that the acknowledgment of Benjamin Gowers [sic] [was] not satisfactory [and] agreed to rite [sic] a letter to him and the church, by Brothers J[osiah] Grisham, H[enry] P. White, and J[oel] Herring.
Also on March 17 th , 1832, the membership of Utoy Church voted to raise a subscription for the purpose of building an addition to the meeting house of ten feet. Brothers [Jesse?] Childress, Robert Orr, Isaac Hughes, William Willis, and Robert Wood were appointed the Trustees to oversee this important task. This is the cause which led to the development of the above-mentioned court case in 1833 (see above).
14 April: Caroline (a black girl) (no owner listed). Dismissed by letter on 10 February, 1838.
Also on April 14 th , a sister Sarah Reeves was dismissed by letter. Again, no record can yet be found of her earlier admission as a member of Utoy Church!
15 September: Mary Ann Polly Ann White Rainey (1813-post 1880). She was dismissed by letter on 8 February 1834, but re-received on 10 June, 1837. On 10 115
February, 1838, however, Brother Robert Orr reported to the church that Mary Ann Rainey was in disorder due to fornication. She was cited to appear at the next months church conference, when (on 10 March, 1838) it was recorded that the Brethr. appointed to cite her reported that she was undeniably guilty of the sin of fornication, and upon this charge, she was excluded from this church. (Her pregnancy was evidently already showing.) The unfortunate Mary Ann Polly Ann White Rainey in fact had a child born in 1838 (the next nearest children were born on 9 February 1837 and 5 October 1839 respectively), and this child a sonwas named William W. Rainey, apparently after his uncle, William Wilson White, also a Utoy member [q.v.]. (Another son, born about 1846, was named after his uncle by marriage, Tandy Holman Green, Sr.) Mary Ann Polly Ann White Rainey was apparently forgiven (1841) by Utoy Church (to their great credit) even for the sin of fornication, for we find her again dismissed by letter from said church on 12 December, 1846. She was the wife of George W. Rainey (1806--1864), a sister of Utoy members William W. White and James V. White, and sister-in-law of Utoy members Jane Stone White, Tandy Holman Green, Sr., Martha M. Weaver White, and Elizabeth Betsy Willis White [q.v.]. Her husband died in Atlanta during the Civil War, but she and her children quietly lived out the remainder of their lives in Randolph County, Alabama. Martha Patsy Rainey. Probably a sister-in-law to the above Mary Ann Polly Ann White Rainey, she was also dismissed by letter on 8 February, 1834, but was re-received on 10 June, 1837 (the same dates on which Mary Ann Rainey was dismissed and re-received). Eliza J. (Peat?) [ unreadable ]. Died on 8 November, 1840. Possibly buried in the churchyard. (u)
1833 12 J anuary: Hawkins Howard. Died on 20 February, 1837. Possibly buried in the churchyard (u). Perhaps a relative of the above-mentioned Utoy Church member Melvina Divine Howard Embry [q.v.] Mary Howard. Apparently his wife. Dismissed by letter on 13 January, 1844. Edie Russell. Possible relative of the above James Russell? A note in the membership list says that she died in 1838. Margaret Russell. Possible relative of the above James Russell? Dismissed by letter on 8 June, 1844.
9 February: Elizabeth Embry. Dismissed by letter on 7 December, 1833, along with (her parents) Merrill and Divine Embry.
7 September: John Lee. (c.17924 January 1865) Founder of a large and influential family at Utoy Church, involved with the church over several generations. Susanna Lee. (179619 June 1853), wife of John Lee. She and her husband were dismissed by letter on 8 June, 1844.
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7 December: Ambrose Miskell Haley. (12 February, 17928 August, 1886) On 14 August, 1836, he was named one of seven delegates from Utoy Church, sent out to visit various sister churches in the area. On 8 October, 1836, he was appointed to keep the meeting house this year[;] scower [sic] it once[,] sweep it every month[;] to have $4.00 for his service. On 7 January, 1837, he and his wife were dismissed by letter, and he returned the care and trust of the meeting house to the church. He and his wife Lucinda were re-received into membership on 13 April, 1839, however. After his first wifes death in 1848, he remarried (6 November, 1850, DeKalb County, Georgia) to an Elizabeth Hendon (born 1817, daughter of a William Hendon). Mr. Haley was finally dismissed for good on 11 February, 1854, and thereafter moved to Randolph County, Alabama (1860), Heard County, Georgia (1870), and Cleburne County, Alabama (1880), which is probably where he died and is buried. Lucinda C. Riley Haley. (3 May, 1805---October, 1848) Wife of Ambrose M. Haley, whom she wed on 24 July, 1824. Dismissed on 7 January, 1837, but re- received on 13 April, 1839, along with her husband. She died in October, 1848, according to the membership list, and may possibly be one of the many unmarked burials in the churchyard. (u)
1834 11 J anuary: Constantine Wood. On 13/14 August, 1836, he was named one of seven delegates from Utoy Church, sent out to visit various sister churches in the area. On 10 September 1836, Bro. and Sis. Wood were dismissed by letter. Maiden Wood. Wife of Constantine Wood.
Also on this date, a Dorcas Darkey Patterson was dismissed by letter from the church. Since there is no record of anyone by this name ever having been admitted as a member, the possibility is good that she had been received under a different name, and that Patterson was her married name.
8 February: John P. Weaver. Possibly a relative of Utoy Church member Martha M. Weaver White [q.v.]. Dismissed by letter on 7 March 1835. Priscilla Weaver. Possibly a relative of Utoy Church member Martha M. Weaver White [q.v.]. Dismissed by letter on 7 March 1835. Nancy Dearing. Dismissed by letter on 8 October, 1842.
12 April: W. W. Foster. Dismissed by letter on 10 May, 1834.
10 May: Matilda Ayers. Dismissed by letter on 13 December 1834. Martha Mason. Dismissed by letter on 11 February 1837. Eliza Wall(s). Dismissed by letter on 8 November 1834. 117
7 J une: Anna (Anny) Hughes.
12 J uly: Fanny Sewell. Charlotty Charity Willis Herring (12 April 1807--10 September 1890); received by experience, 12 July; possibly buried in the churchyard (u). Sister of Elizabeth Willis White, William Willis, daughter of Margaret Peggy Suttles Willis, and granddaughter of Margaret Peggy Harbin Suttles [q.v.], all Utoy Church members. Charity Willis was also the second wife of Utoy Church member Joel Herring [q.v.], whom she wed on 9 March, 1862, in Fulton County, Georgia.
10 September: (Olive Ann) Herren. Dismissed by letter on 13 December, 1834.
8 November: Elizabeth Walraven. Dismissed by letter on 9 July 1836. Mark Wheeler. Excluded on 7 March, 1834.
13 December: Moses H. Smith. Apparently the same person as the G. M. Smith who was one of seven delegates from Utoy Church, sent out on 13/14 August, 1836, to visit various sister churches in the area. On 10 September, 1836, along with Isaac Hughes, he was a delegate of Utoy Church to cite Bro. Joel Mason to the next conference (because Mason had failed to take his seat at communion. M. H. Smith was cited to the next conference on 10 June, 1837, and on 12 May, 1838, he and his unnamed wife were dismissed by letter from the church.
Sarah Smith. Evidently the wife of Moses Smith. Dismissed by letter on 12 May, 1838.
1835 12 J anuary: John P. Lindsey. (Identical with the below-mentioned John L. Linsley?) This man was nonetheless dismissed by letter on 9 April, 1836.
11 April: Middleton W. Brown. Dismissed by letter on 13 January, 1838.
13 J une: Rebecca Martin. Dismissed by letter on 9 December, 1854.
7 August: Joel Mason. On 14 August, 1836, he was named one of seven delegates from Utoy Church, sent out to visit various sister churches in the area. On 10 118
September, 1836, he failed to take his seat at communion, and was cited to the next conference, where (on 8 October, 1836) he made a satisfactory acknowledgment. (It was Moses Smith and Isaac Hughes who were sent to cite him.) After undergoing further troubles at Utoy, he was finally excluded on 8 August, 1840. No further record.
8 August (Sunday): James Kelley. Excluded on 10 April, 1841. Tilitha Kelley. Dismissed by letter on 11 April, 1840. Moses Lansdale/Lansdel. Dismissed by letter on 9 July, 1836.
1836 13 February: David Winburn. (4 January, 18002 June, 1879) Dismissed by letter on 3 December, 1859. [See page 94, above.] Anna Keziah Herring Winburn. (17 September, 1807May, 1880) Dismissed by letter on 3 December, 1859. Sister of Utoy Church member Joel Herring [q.v.]
9 April: On this date, a John L. Linsley was dismissed by letter. There does not appear to be any record of his ever having been received as a member at Utoy Church, however. On 12 May, 1837, Bro. Isaac Hughes stated to the church that this John L. Linsley, who had received a letter of dismissal from Utoy Church, had afterwards got into disorder, and had left the c[o]untry. (He evidently got into some trouble, and had fled to avoid the issue.) The church agreed to appoint Bro. M. H. Smith to write a letter to a Bro. Underwood of Philadelphia Church of South Carolina, to enquire as to whether or not this John L. Linsley had joined with any church in that place.
7 May: Daniel Stone. See pages 61-62, above, and page 134, below. Cinthy Shumate Stone. Wife of Daniel Stone. Zilpha Wood. On 10 September 1836, Bro. and Sis. Wood were dismissed by letter. That was definitely this couple, because the membership list has him being dismissed on this date. Susanna Wood, his wife, however, was apparently re-received at some later date, because she was again dismissed, on 29 August, 1846. On 10 June, 1837, she had been cited to appear at the next conference to answer some unspecified charge (along with M.H. Smith). Also on that same date, Utoy Church agreed to write a letter to Crossroad Church in Anderson District, South Carolina with regard to Bro. Zilpha Wood and Sister Susanna Wood, and an unidentified Sabra Wood (their daughter?). At the conference of 8 July, 1837, we see what it was that had so provoked the good Baptists at Utoy with regard to Susanna Wood: on that date, it was charged that Sis. Susanna Wood did take the love feast with the Methodist[s] and she was sorrow [sic] for it and would do so no more. (Ecumenicalism was evidently unheard of, at that early date.) 119
11 J une: Nathaniel Guyton. Dismissed by letter on what looks to be Dec. 8 th , 1838.
9 J uly: Nancy Johnson. Dismissed by letter on 10 December, 1836.
13 August: Rosey Johns[t]on. Dismissed by letter on 10 June, 1837. Eady Morgan. Dismissed by letter on 13 July, 1839. Henry P. White. Sometime between August 13 th and November 13 th (the minutes unfortunately do not list the precise date) this Henry P. White and his wife Polly united with Utoy Church. On 7 January, 1837, Bro. White began acting as temporary church clerk, in which capacity he served for several months. The membership list in the minutes is our only source for the fact that Bro. and Sister White were actually members, and fortunately records for us Bro. Whites exact date of death (August 14 th , 1838), and the date on which his wife was dismissed. He may or may not have been related to the other Whites who were members at Utoy Church. Henry M. White (born 1814), who was a Justice of the Peace in De Kalb County in the 1840s (before relocating to Randolph County, Alabama) was one of the administrators of the estate of the late Henry P. White in 1849-1851, along with Henrys widow Polly. The wife of that Henry M. White (Martha E. White, born December, 1813) is said to have been a White herself, before marriage, and a sister to Utoy Church members William Wilson White, Mary Ann Polly Ann White Rainey, et al. Daniel P. White(also born in 1814), who was the husband of Arminda Emeline White (1822--1903), a daughter of Utoy Church members William Wilson White and Elizabeth Betsy Willis White, was the purchaser of the real estate of the late Henry P. White (Lot. No. 138, immediately adjacent to the lands of Utoy member William Wilson White) at public auction on the courthouse steps in Decatur, on the first Tuesday in October, 1850. The upshot of this information is that the late Henry P. White had chosen to reside next-door to fellow Utoy member (and relative?) William Wilson White. (Arminda Emeline White lies buried in Utoys churchyard, not far from her parents.) [See page 92, above.] Mary Polly White. Wife of the above Henry P. White. Dismissed by letter on 7 September, 1844, she nonetheless was still residing in DeKalb County, Georgia in 1850, when she and some of her children were recorded in the census there. It is presumed that, like so many of her relatives, she, too, eventually ended up in Randolph County, Alabama.
13 November: Charles Charley Martin. (From Hardamon Church.) Dismissed by letter on 11 May, 1839. Lucy Martin. Probable wife of Charley Martin. Died 29 April, 1830. Possibly buried in the churchyard (u).
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Also on this date, it was moved and second[ed] that we shut our doors against all Mishionary [sic] and new institutions of the day. This was followed, on 11 November, 1837, by a similar resolution that Utoy Church commune with Baptists of our faith that is [sic] not a member of the institutions of the day.
Rebecca Lott, received around this time, was dismissed by letter on 7 September 1839 (written over what looks like 1838).
1837 11 February: Sarah Thornton. Dismissed by letter on 11 May 1844.
Also on this date, a Mr. Randel Graham [sic] was appointed to have the care of the meeting house. He was apparently not a member of Utoy Church at that time.
Also on this date, the church (as mentioned above, at page 81) adopted the resolution of Lebenon [sic] Church of Henery County [sic], with the scripturall [sic] proofs attached . It was this action which eventually resulted in the word Primitive being added to the churchs name.
10 J une: James Hughes. Dismissed by letter on 13 January, 1838. John Bankston. Excluded on 9 March, 1839. Cynthey Bankston. Excluded on 11 November, 1848.
27 August: John B. Smith. Dismissed by letter 10 November, 1843. [See above, page 95.] Eady Smith. Apparent daughter of John B. Smith? Dismissed by letter 10 November, 1843.
1839 7 September: Jane Hornsby. Dismissed by letter on 11 May, 1844. Amy Griffin. Dismissed by letter on 8 June, 1844.
12 October: Sarah Johns. Excluded on 6 June, 1857.
9 November: Harriett Hornsby. Dismissed by letter on 11 February, 1843.
1840 Rebecca Hughes, received around this time, was dismissed by letter on 23 August, 1851. John Gasaway. Dismissed by letter on 7 October, 1843. Amelia Gasaway. Dismissed by letter on 7 October, 1843. Apparent wife of John Gasaway. Sarah Sewell. Dismissed by letter on 8 May, 1847. Joseph J. Martin. Dismissed by letter on 9 December, 1854. 121
Abner Crow. Received around this time. Dismissed by letter 7 September, 1844. He was a brother-in-law of Utoy Church member Annis Browning Crow [q.v.], and a brother of the above-mentioned Martin Crow the Elder (see page 93, above). Selee [sic] (Celia) Wilkins. Received around this time. Dismissed by letter on 10 November, 1842. Mary Ann Hatcher. Received around this time. Dismissed by letter on 9 November, 1844.
1841 Edward Cason. Excluded on 17 February, 1849. Permelia Cason. Died in 1864. Possibly buried in the churchyard. (u) William Leach. Dismissed by letter on 11 May, 1844. Dorcas Leach. Dismissed by letter on 11 May, 1844. Elizabeth Leach. Dismissed by letter on 11 May, 1844. Jain (Jane) Martin [sic]. Dismissed by letter on 9 December, 1854. John Heart. Dismissed by letter on 7 October, 1843. Jane Petty. Died on 12 September, 1847. Possibly buried in the churchyard (u).
1842 Rachel (_______). Richardson Tuck. Dismissed by letter on 19 January, 1850. (See page 95, above.) Anney Tuck. (Daughter of Richardson Tuck?) Dismissed by letter on 19 January, 1850.
1846 Lettie Gillem. (Last-numbered person mentioned in the membership list, indicating that the record ceased being kept about this time.)
1847 Pitt R. Edmon[d]s. Dismissed by letter on 24 January 1849, but re-received in 1854. He is in fact listed in the membership list, but for some unknown reason, is listed before the above Lettie Gillem. Sarah E. Martin.
1848 John R. Cain.
1854 M. C. Beasley. Jeremiah Clayton Jerry Huff (4 March 1831--1 June 1907); possibly buried in churchyard (u). He was re-received in 1866. He was the father of Atlanta historian Sarah T. Huff (born 1856), who fortunately chronicled so much irreplaceable local history of this area for the Atlanta Journal newspaper in 1936, in an article entitled My 80 Years in Atlanta. [See below] Miss Huff was quoted extensively by the late Franklin M. Garrett in his Atlanta and Its Environs. Jerry Huff was also the father of Utoy Church deacon and historian Silas Clayton S.C. Huff (born c.1860), without whose invaluable 1924 pamphlet history of the church, this present labor would have been much more difficult to contemplate.
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1855 Sarah J. Roberts. Mary Herring. John Hewell Pope (13 September 18183 November 1902), son of the above John Pope and Susan(nah) Pope who were received as members in 1828 and 1829, and husband of Emily E. Crow Pope who was received as a member in 1862. He was the maternal grandfather of the same Judge John D. Humphries who wrote much historical information on Utoy Church for the Atlanta Historical Bulletin in the early Twentieth Century.
1856 Kitty Webb. Siphrony Webb.
1857 Amanda Herren. James Landrum. Mary Jane Landrum. Mary Blackston.
1858 Cynthy Hornsby. John W. Humphries. Rhoda C. Humphries.
1859 Brother [Jackson?] Cagle. Re-received in 1873 (his second wife Susie in 1875). Sister Cagle. (Apparently the first wife of Jackson Cagle.)
1862 John Diggs. Rebecca Ellis. Elizabeth Ellis. Mary Sanders. Margaret White. Probably the same Margaret Crow White noticed above, who was the wife of Wright White [q.v.]. Wright White and his wife are indeed known to have briefly moved back to Atlanta from Randolph County, Alabama about this time, probably so that Wright could collect his share of his late father Jacob Whites estate (he had died circa 1861). Emily E. Crow Pope (13 March 1821April 1870). Of the same Crow family so well represented among the membership of Utoy Church, Emily was the wife of John Hewell Pope (above) who was accepted as a member in 1855. She was the maternal grandmother of the Judge John D. Humphries who wrote much historical information on Utoy Church for the Atlanta Historical Bulletin in the early Twentieth Century.
1863 G. F. Wallis.
1865 Elizabeth Hornsby. Poncy C. Hornsby. John A. Lee. Nancy F. Lee. 123
Margaret I. Trimble.
1866 T. Lewis.
1867 M.G. Trimble. Eliza F. Diggs.
1868 Richard M. Pate. Nancy Pate.
1871 Lucinda Hornsby.
1872 John Taylor J.T. Lee. (1846-1923). Son of Utoy member James Ellis Lee, and brother of Utoy Church deacon Dr. Seaborn Bartow S.B. Lee. James Ellis Lee. (8 October 182231 December 1902). Born in Chesterfield County, South Carolina, and father of Utoy Church deacon Dr. Seaborn Bartow S.B. Lee. Jasper N. Smith. Dismissed on 4 December, 1875, to go into the constitution of a church of our faith and order in the City of Atlanta. That church later became known as East Atlanta Primitive Baptist Church, and an offshoot thereof (Bethany Primitive Baptist) is still functioning today (2014).
1874 Walker Smith. Dismissed on 4 December, 1875, to go into the constitution of a church of our faith and order in the City of Atlanta, as per above.
3 October: Elizabeth Wallace.
1875 Susie R. Cagle.
15 J une: William A. Phillips.
31 J uly: Joel C. Armistead. Dismissed on 4 December, 1875, to go into the constitution of a church of our faith and order in the City of Atlanta, as per above.
1876 Sarah Almarine White. (8 May 183219 December 1888); buried in the churchyard (m). Daughter of Utoy members William Wilson White and Elizabeth Betsy Willis White [q.v.]. She was an invalid most of her adult life. John Landrum. Sarah S. Phillips.
1878 Elizabeth Huff (died 26 November 1906).
1887 6 August: 124
William John Franklin Willis (27 August 1849--28 August 1909); received by experience; buried in churchyard (m). Son of the below-mentioned Joseph Willis Jr. (see pages 159-170, below), a nephew of Utoy Church member William Willis [q.v.], a grandson and great-grandson of Utoy members Margaret Peggy Willis and Margaret Peggy Suttles [q.v.].
1889 3 August: Ezekiel Jesse Childress (16 December 1846--6 February 1902); received by experience; buried in churchyard (m). Son of Jesse Childress Jr. Nancy Ann Childress Willis (1 May 1851--19 December 1895); received by experience; buried in churchyard (m). Wife of the above William John Franklin Willis, and sister of the above Ezekiel Jesse Childress.
4 October: Elizabeth Frances Marchman White (24 February 1835-- 9 August 1911); received by experience, 4 October; She was the eldest child of Wiley George Marchman and his wife Sarah Sally Moore, and was a daughter-in-law of Utoy Church members William Wilson White and Elizabeth Betsy Willis White. Elizabeth Marchman White lies buried in churchyard (m). cix Two of her Atlanta Constitution obituaries are shown below:
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Judge Humphries, in composing his short history of Utoy Church in 1933, also comments on this regrettable decline in Utoy Churchs membership after 1837, by saying that [f]rom the church minutes it appears that prior to February 11, 1837, 214 [members] were received into the church; one was received on that date; and between that time and the close of the year 1877, [only] 87 [more members] were received. cx
(Left) An early tintype photograph of Utoy Church member Mrs. Elizabeth Frances [Marchman] White (circa 1871). She lies buried in the churchyard alongside her husband.
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Some Prominent Persons Associated with Utoy Church
Several politically or socially noteworthy men in De Kalb (and later Fulton) Countys history worshipped at, or are associated with, Utoy Primitive Baptist Church, and some of them lie buried in the cemetery (mostly in unmarked graves, alas). It may be worthwhile to relate some of the known facts concerning a few of the more noteworthy among them. The length of the description with each name listed below should not be taken to indicate any preference or partiality on the part of the present writer: this merely reflects that documented data that is actually available to be included here with each name.
Elder J ames Hale, already mentioned above, was a prominent early Baptist preacher in North Georgia, the co-founder of Utoy Baptist Church, and its first regular pastor, from 1826 to 1827. In addition to co-founding Utoy Baptist Church, Elder Hale also founded Camp Creek Primitive Baptist Church in 1823, and Sweetwater Primitive Baptist Church in December 1824 (both in Gwinnett County, Georgia), and gained considerable fame as a preacher. He was born in 1778 in Johnston County, North Carolina, and died in Gwinnett County, Georgia in 1855. He was a soldier of the War of 1812.
Elder Radford Gunn (17971866), was a prominent enough North Georgia Baptist preacher that he merited several pages of biography in Boykins influential History of the Baptist Denomination in Georgia (in two volumes), as the following excerpt will show:
Rev. RADFORD GUNN was born in Virginia, May 13 th , 1797. When he was very young, his parents moved to Georgia, and settled in Oglethorpe county, where he grew up irreligious, uneducated, and exceedingly self-willed. At the age of sixteen, in 1813, he married his first wife, Miss Margaret Rhodes., who bore him four children. In 1820, at the age of twenty-three, he was converted while laboring in the field, and the happy change was to him bright, clear and joyous, like a blaze of sunshine at midnight. With a heart overflowing with joy, he left off work, and went around to the neighbors, telling them what great things the Lord had done for him; and ever afterwards he said that was his first preaching tour. Thus his ministry began almost simultaneously with his new life. Not long afterwards he preached his first sermon at County Line meeting-house, from Romans 1:15, and yet at that time he did not even know his letters, and was subsequently taught to read by his wife. But he never be- came a fluent reader, and most of his knowledge of Scripture was obtained at second-hand. He much preferred hearing others read the Scriptures to doing so himself, and, being blessed with a retentive memory, he acquired great famil- iarity with Gods word.
He united with the County line church, at the call of which church he was ordained in 1822. From that period his services were in considerable demand, and his time was soon fully occupied with ministerial engagements. He grew rapidly in usefulness, and the most prominent churches in his section were glad to secure his services. During his ministerial career of forty years, he held many pastorates in Oglethorpe, Taliaferro, Hancock, Warren, Lincoln, Columbia and 127
other counties, and with invariable success.
In 1840 he was united in matrimony to Miss Sophia Beck, his second wife, in the choice of whom, for a companion, he was peculiarly fortunate; and from that event was dated a new and brighter era in his career of usefulness. He is represented as having been a very faithful and devoted pastor, not satisfied with a mere perfunctory performance of duty, but watching over the welfare of his flock tenderly, and giving to those whose spiritual interests were committed to his care, his prayers, his sympathies, his affections and his most earnest and untiring efforts. Nor did his flocks look to him in vain for the bread of life, for he was not only an earnest but an effective preacher, always presenting the truth as it is in Jesus, from an ardent and zealous heart. As a consequence, his preaching was often followed by powerful effects;--Christians were made to rejoice in the hope of glory, and sinners were made to weep over their sins and implore divine mercy. Under God he was instrumental in leading hundreds of souls to Jesus, as well as in strengthening and encouraging hundreds of Christians in the dis- charge of their duties.
Naturally, he had a logical mind, and often arranged his arguments with remarkable skill and sagacity; and had his uncommon talents been sustained by a liberal education in youth, he would, no doubt, have been a leading man in the denomination. Even as it was, he did a great and good work for his divine Master. Few of our country pastors have ever baptized a larger number of con- verts, and there are still living hundreds of devoted Christians who remember him most affectionately as their spiritual father. Nor was his work confined to his churches, for the influence of his example and opinions was felt in the commu- nity at large. A leader among men, he was one of those who could inspire all of his neighbors with something of his own energy, activity, love of right and intolerance of wrong. With a ready and retentive memory, sound judgment and logical mind, all the information he had obtained from any source whatever, was stored away in such a manner as to be ready for use whenever needed. He had very tender feelings, and was always ready to rejoice with those who rejoiced and weep with those who wept. He was a wise and safe counsellor, seeming to comprehend every case at a glance, and capable of administering just the coun- sel, comfort, and encouragement each one needed.
While interesting as a public speaker, he was not gifted with the cultured graces of oratory. His manner was that of a man deeply in earnest, thoroughly convinced of the truth of that which he enunciates, and sincerely earnest in his endeavor to produce conviction in the hearts of his hearers. His style was didactic, rather than hortatory; intensely earnest, rather than profound; yet at times he would warm up with his subject, and burst into an impassioned strain of oratory, that would profoundly stir the feelings of his audience.
In personal appearance he was not prepossessing, being about six feet high, rather lean and round-shouldered, with short grey hair, blue eyes, a classic fore- 128
head, well-shaped nose, and a mouth capable of expressing easily the several traits of his character. In the avowal of his opinions on any subject, and under every circumstance, he was rigidly honest and unflinchingly bold and firm, for he was, naturally, a man of strong convictions; still, he was not obtrusive. He had a very correct idea of propriety, and rarely, if ever, gave just grounds of offence to any one. He was truly an humble Christian, with lowly views of his own worth and ability. By some he was considered blunt, and at times severe, even; but no one ever had a kinder heart, or a more tender consideration for the rights of others. Always very cool and deliberate, when he assumed a posi- tion he was, for that very reason, the more firm and decided. Decision was a prominent feature in his character; and to that he added great energy and in- domintable perseverance, a wonderful tendency to order and thorough system, and a generous hospitality that almost amounted to a fault. Strictly honest, he was entirely free from duplicity, never betraying confidence reposed in him. He was very genial, and relished a joke, and was noted for his wit and good humor, as well as for sarcasm and irony, when occasion demanded. No one could be with him long without ascertaining that he was a thorough Baptist. In polemics he was no mean antagonist, knowing well how to marshal his arguments into order skilfully and sagaciously. On one occasion he astonished even those best acquainted with him by the learning and logical acumen he displayed. At a school-house about three miles from his residence, Mr. Shehane, a prominent Universalist preacher, held a monthly appointment. He became very bold after he had been preaching about six months, inflated by success and a growing pop- ularity, and challenged any minister to a public debate. Just before this he had held a public discussion with Dr. Lovick Pierce, in which, it is said, he obtained the advantage. As soon as Elder Gunn heard of this challenge he accepted it, and the necessary arrangements, as to time and place, were made for the discus- sion, which was to continue two days, each speaker to make two speeches on each day. Of course Mr. Gunn prepared himself thoroughly for the contest, and in the morning of the first day manifestly got the best of the debate. Mr. Shehanes disciples were very buoyant, however, under the impression that he was reserving his strength for the afternoon contest, when they confidently ex- pected him to literally annihilate his opponent. But the actual result greatly surprised them. Mr. Gunn, in his reply, constructed his arguments with such logical compactness, and hurled them at Mr. Shehane with such scathing satire and such pungent wit, as completely to overwhelm him. Shehanes predica- ment was not simply embarrassing, it was ridiculous, and towards the close became exceedingly ludicrous. Having heard that his opponent was an illiterate man, he had expected, by a display of Greek and Hebrew learning, to frighten Mr. Gunn into silence; but his expectations were utterly at fault, for, to his sur- prise, Mr. Gunn quoted Greek and Hebrew, too, with astonishing fluency and critical familiarity.
The first days discussion ended to the great mortification and discomfiture of both Mr. Shehane and his followers. The next day Shehane failed to appear, and never again was known to visit that neighborhood. 129
Well, Brother Gunn, said a prominent Methodist minister, at the close of the first days discussion, you have completely annihilated Shehane. You used him up so badly that I really feel sorry for him; but you had to draw upon our doctrines to gain your victory!
I deny that I owe anything to Methodism for any success I have had to-day, replied Mr. Gunn, and I am ready, on any day you will name, to vindicate every position I have taken to-day from any dependence on your peculiar doctrines.
No day was specified.
Mr. Gunn was very zealous in the cause of the South in the late war, and spent a large part of 1862 and 1863 in the Virginia army, where, by his labors, he broke down his health, and contracted the disease which ended his life. Being unable to preach or do anything for his Master, except exercise the grace of patience under sufferings, he would frequently exclaim: And now, Lord, what wait I for? My hope is in thee! Lord, on thee do I wait all the day. Now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation.
His soul longed to escape from its crumbling, toppling tabernacle of clay. He felt that his work on earth was done, and he was desirous to depart and be with Christ, which to him was indeed far better than remaining here. When death did come he welcomed it with manifest joy. He died at his residence in Warren county, Georgia, June 15 th , 1866. His death was a very easy one, for he passed away gently, as into a sweet and peaceful sleep. cxi
Elder Radford Gunn pastored Utoy Baptist Church from 1827 to 1831 (and there is incontrovertible evidence in the minute books that he was paid for his services).
To the modern observer of Utoy Primitive Baptist Church, who knows that Utoys present and Nineteenth-Century meeting houses were so very small and insignificant, in comparison to other, more grandiose edifices in major cities of the time (such as, for example, St. Phillips Episcopal Church in Charleston, South Carolina), it may seem strange that tiny Utoy Church could have succeeded in drawing the attention and service of clergymen as famous and distinguished as Elder James Hale, Elder Radford Gunn, or even Elder Josiah Grisham. We must remind ourselves, though, that although Utoy Churchs meeting house indeed was always small, and although the area in which it sat was, indeed, at the time, a literal wilderness, far from any of the usual beacons of civilization, the stature and reputations of several of her earliest members was anything but insignificant. (Remember, a man who was Clerk of the Superior Court of De Kalb County worshipped there, as did another man whoas we will momentarily see--later became De Kalb Countys Sheriff and State Legislator, and who corresponded on equal terms with the Governor of the State himself.) So in actual fact, it was entirely appropriateand hardly surprisingthat Utoy Church was able to attract such eminent and renowned clergymen. 130
I saac N. J ohnson was an early clerk for Utoy Baptist Church, from 1826 to 1830; he was also an early Sheriff of De Kalb County, from 1830 to 1832. Moreover, he represented De Kalb County in the state senate, having been elected on 10 January 1836. cxii
An early letter (1833) survives, written by Isaac N. Johnson, shortly after relinquishing his duties as Sheriff of De Kalb County, and addressed to the Governor of Georgia, Wilson Lumpkin, the father of the lady for whom Marthasville/Atlanta would one day be named. cxiii Here is the cover of the letter; the letter proper will be shown on the succeeding pages:
131
I saac N. J ohnson letter to Governor Wilson Lumpkin, 12 J anuary 1833 (page one)
132
I saac N. J ohnson letter to Governor Wilson Lumpkin, 12 J anuary 1833 (page two)
133
I saac N. J ohnson letter to Governor Wilson Lumpkin, 12 J anuary 1833 (portion of the cover/envelope, showing that the letter, although written on 12 J anuary, was not posted until 17 J anuary).
This document is a letter from Isaac N. Johnson to Wilson Lumpkin, Governor of Georgia from 1831 to 1835. In this letter, Johnson writes to accept his appointment by the Governor as an official in charge of renting land lots (or fractions of lots) in the Cherokee Territory (lately taken over by the State of Georgia from the hapless Cherokee).
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Elder J osiah Grisham (17921853), Utoy Primitive Baptist Churchs pastor from 1831 to 1845, lies buried in the Gresham-Weed Cemetery in De Kalb County, Georgia (near Henderson Mill Road and Chamblee-Tucker Road), along with his wife Margaret. Their inscriptions there read: In Memory of Eld. Josiah Grisham of the Primitive Faith & Order Bornd [sic] Mar 28 th 1792 Died June 14 th 1853. At the foot of his box tomb is a modern plaque which reads: Josiah Grisham Pvt. Manns Co Ga Militia War of 1812 Mar 28, 1792 June 14, 1853. (And Margarets:) In Memory of Peggy Grisham Wife of Josiah Grisham Born Feb 14, 1795 Died Feb 14, 1887. Elder Josiah Grisham was, of course, the pastor who was at Utoy in February, 1837, when the church took its famous stand against the Missionary Baptists, and other new-fangled innovations of that day and time (and from his gravestone, he was evidently proud of the fact, too).
Daniel Stone(1801-1856), also already mentioned above as the Clerk of Court who had recorded the original deed for Utoy Church in 1830, had served De Kalb County as Clerk of the Inferior Court since 1824, and as Clerk of the Superior Court since 1826. He and his wife joined Utoy Church in 1836 (see above). On 10 June, 1837, he confessed to the church that he had been drinking too much spirits, but gave satisfaction, and was restored to fellowship. Daniel Stone and his wife were, in the event, both excluded from membership at Utoy Church, he on 12 May, 1838, and she on 12 August, 1842. In 1839, Daniel Stone became postmaster of the new Utoy Post Office when it first opened for business. cxiv His wife Cynthia Shumate (born circa 1805) was a daughter of prominent Decatur citizen Mason Shumate (1764-1849), who operated Decaturs first hotel, and is one of the earliest burials in the old Decatur City Cemetery. cxv A probable sister of Daniel Stone was Utoy Church member Jane Stone (1807-1876) the wife of Andrew Jackson White (born 1802), a brother of Utoy Church member William Wilson White [q.v.].
J oel Herring (1801-1877) (mentioned above) was miller who operated the once well- known Herrings Mill on North Utoy Creek. He was also an early road commissioner for De Kalb County, in addition to his long years of duties as church clerk at Utoy. Moreover, he was a frequently chosen guardian for orphaned children of De Kalb and Fulton Counties. cxvi On 8 February, 1834, Joel Herring was appointed to keep [the meeting] house and spring, and scower the meeting house once, for a grand total of $2.50. Herring, whose name was also frequently spelled Herren in the early records, had two wives, by both of which he was closely allied to the Willis family of Franklin County and Utoy Church: Herrings first wife had been Esther Chatham, whom he wed in Franklin County on December 11 th 1823, whereas his second wife was Charlotta Charity Willis (1807-1890) a sister of the above-mentioned William Willis, Joseph Willis Jr., and Elizabeth Willis White. The relationships, however, did not end there: Esther Chatham (1791-1861) had been an elder sister of Elizabeth Chatham, the wife of William Willis (brother of Joseph et al.), whom he wed (apparently in Franklin County) on December 22 nd 1826. cxvii The 1840 United States census of De Kalb County, Georgia indicates that Herring was a neighbor of his brother-in-law William Willis (Trustee of Utoy Church in 1832-1833). cxviii
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Noah Hornsby (9 April, 177625 May, 1863), and his wife Elizabeth Knighton Hornsby (31 January, 177720 December, 1875), Utoy Church members from March 8 th , 1828, they were the founders of a prominent Atlanta family which later included 1940s-era Atlanta Police Chief Marion A. Hornsby. Utoy Church nonetheless found sufficient cause on August the 7 th , 1830 to exclude Mr. and Mrs. Hornsby for the charge of abuse to their daughter (who was not named on that unfortunate occasion). Mrs. Hornsby must have been restored to full fellowship, however, because on September 15 th , 1832, the church became afflicted with Sister Elizabeth Hornsby for not taking her seat in order at communion. She gave a satisfactory apology, and was restored. On 12 January, 1833, however, it was reported to the church that she had declared a non-fellowship with certain unspecified members of Utoy Church, without making it publicly known just who those members were. On 9 February, 1833, she agreed to bear her burden [quietly, that is], and drop [the matter] to the satisfaction of the church.
This Hornsby family, already mentioned as important in Utoys history, were discussed in Bieders 1972 history of the Church:
A public road was opened from Standing Peachtree to Leonard Hornsbys place in 1829, and in [the] 1833 [Gold Lottery,] Noah Hornsby was the winner of a lot near what is now Dahlonega. cxix
Noah Hornsby and his wife Elizabeth were the owners of a slave named Frederick (or Fred) who had a habit of running away from his master (see page 110, above). Noah Hornsby re-applied for admission to Utoy Church on 12 July, 1834, but his application was rejected the following August 8 th of the same year. However, on 9 May, 1835, he was finally reinstated as a member of Utoy Church, in full faith and fellowship, and on December 28 th , 1843, Noah Hornsby sold the Baptist Church at Utoy an additional one acre of land (now part of the cemetery), and all seems to have been forgiven (see page 64 above). Noah and Elizabeth Hornsby lie buried in their family graveyard on Washington Road in East Point, Fulton County, Georgia. Peace to their eternal souls. (A note in the membership list says that Noah Hornsby was excluded again on 12 September, 1840.)
William Wilson White (22 December, 180017 November, 1895). Garrett mentions that Atlantas White Street SW was named in honor of this man. cxx Already mentioned above, William Wilson White was thought of highly enough by the membership of Utoy Primitive Baptist Church, that upon his passing in November of 1895, they memorialized his memory by recording his obituary and a brief biography in the minute books of the church. It must be emphasized that this was an extraordinary measure; this writer has yet to discover a single other member of Utoy Church who was similarly memorialized in the minute books! Here is the obituary which the church recorded (modern spelling and punctuation added, for clarity):
In memory of our dearly beloved Bro. Wm. W. White, who was born in Franklin Co., Ga., Dec. 22, 1800. He was married to Miss Elizabeth Willis Dec. 6, 1821. 136
She was born Dec. 16, 1801, in the same Co. There were born unto them two sons and three daughters. Their oldest son and youngest daughter died before he did. He joined the Primitive Baptist Church at Utoy July 12, 1828. He was a member of that church 67 years, 4 months, and 5 days. And his wife joined the same church July 11, 1829. She was a member of that church 53 years, 8 months, and 22 days. She died April 3, 1883. She was 81 years, 3 months, and 17 days old when she died. He died Nov. 17, 1895, which made his stay on Earth 94 years, 10 months, and 25 days. Nov. 18 th , the remains of Bro. White were carried to Utoy Church by six of his grandsons, who were pallbearers. His funeral sermon was preached by Eld. S. H. Whatley to a large congregation of people. Then his remains were buried in the church yard, in his family lot, to await the Second Coming of Christ, to awake his sleeping dust, and form it like His own glorious body. Bro. White moved to Henry Co. Ga. [actually DeKalb at that point] in 1825, near Utoy Creek and near the Sandtown Road, 4 miles from [what is] now Atlanta, Ga. In 1828, he moved to a house, and lived and died in ithe lived in it about 66 years. His home was near the city limits of West End, of Atlanta, Ga. He has lived in three counties [actually two], and has lived in the same house all the time. It was first Henry [1821-1822], then DeKalb [1822-1853], and now Fulton Co. Ga. [1853-present]. Bro. and Sis. White were true and faithful members of Utoy Churchthey were never absent from their church meetings unless Providence hindered them. If there was ever aught against them in Utoy, it is not known. In July, 1826, Brother White, for the love and respect he had for Utoy Church, he [sic] went to Gwinnett Co. Ga. after Eld. James Hail [sic], to come and be the pastor of that church. He also about the same time bought a strip of land the Spring was in, for the church. Bro. White lived to have great-great grandchildren. In attempting to write this brief notice of the life and death of our dear Bro. and Sis. White, I frankly confess my inability to speak of their true worth to their family, to their church, and to the whole community. They were not very rich in gold, but were vastly rich in the Faith of our Lord and Saviour Jesus Christ, which alone is the gift of God. Tribute to the memory of Bro. Wm. W. and Sister Elizabeth White. Resolved, that Utoy Church express her sorrows, which she has sustained by the death[s] of Bro. and Sister White; but while we mourn our loss, we recognize the hand of an all-wise God; yet we mourn not for them as those without hope: we bow with humble submission, knowing that God is too wise, err [sic], and too good to be unjust. Knowing that all things work together for good, to them who love God, to them who are called according to His purpose, they have gone to their long rest, after a well-spent life in the cause of their Master and Lord, leaving behind them memories, which, in warm and loving hearts will be their best and most fitting monuments. May the sorrowing hearts of those who loved them be comforted with the thought that death is swallowed up of life, and the dear, aged Saints are gone to rest in the bosom of their God. Resolved, that we extend to the bereaved family our heartfelt sympathies, and commend them to that God whose grace is sufficient for them. Resolved, that a copy of this obituary be sent to Zions Landmark, The Gospel Messenger, and to the family, and that it shall be written in the church [minute] book. Done, 137
by order of Utoy Church, in conference, Nov. 30, 1895. Eld. S.H. Whatley, Mod., S.C. Huff, C. Clk.
Dr. William Gilbert (see photo at right), also mentioned above as Fulton (and De Kalb) Countys earliest practicing physician (his brother Joshua being Atlantas first physician), was born in South Carolina, either in Greenville or Laurens Districts, on September 9 th 1807, and died on September 25 th 1864, cxxi while fleeing Shermans advance toward Fulton County, on the road to McDonough, in Henry County. Dr. William Gilbert was the eldest child of Jeremiah Gilbert Sr. (1776-1852) and Leah Westmoreland (1786-1855). cxxii Jeremiah Gilbert Sr. built his final home in 1832 on his 1,500-acre farm, some seven miles east of Simpsonville, Greenville County, South Carolina. The home is reported to have still been standing as recently as 1969, although it was even then neglected and falling into ruins. Jeremiah Gilbert Sr. owned some 7,000 acres of property in the 1850 census, and undoubtedly a large number of African slaves to work the estate. He was thus a property owner of no mean significance. He was evidently wealthy enough to finance the education of no less than three of his sons to become physicians. Leah Westmoreland Gilbert, a daughter of Thomas Westmoreland and his wife Hannah House, evidently sprang from the same prominent upstate South Carolina family of that name whose later scions included the Westmoreland brothers who also came to Atlanta in the mid-1840s as physicians, as well as the Vietnam-era General William Childs Westmoreland. cxxiii Original photo in Authors possession
Dr. William Gilbert arrived in De Kalb County very early, prior to 1829. We know this because he had been a medical student at the old Medical College of Georgia at Augusta in the late 1820s and early 1830s. At the Fourth Annual Session of the Board of Physicians of Georgia at Milledgeville, in 1829, his doctoral thesis on Puerperal Fever, was (alas) rejected, for reasons not recorded, though his place of residence was indeed listed as De Kalb County. He was recorded as failed to appear for the following Fifth Annual Session, in 1830, though his residence had not changed. Dr. Gilbert, however, again attended the same College in the sessions from 1833 to 1834, though no record apparently exists among the files of the College to indicate whether or not he ever graduated or officially obtained his medical degree (or license). This may have been the whole extent of his medical training. cxxiv No record survives to indicate otherwise.
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Notwithstanding that De Kalb County was listed as Dr. Gilberts residence from 1829 through 1833, he nonetheless failed to be recorded in the 1830 census there. He evidently was temporarily residing elsewhere, perhaps in conjunction with his medical studies. The only man by that name in De Kalb County in 1830 was a much older William Gilbert, born (according to the census) between 1760 and 1770, with a wife of the same age. cxxv
That William Gilbert has not successfully been traced, though he may have had some connection to the infant Gilbert boys buried in Utoys churchyard. (He was probably too old to have been their father; perhaps he was their grandfather.) He appears to have been identical to a William Gilbert, Rev. Sol. residing in Edwards District, De Kalb County, who was granted Lot Number 266 in the Sixteenth District, Second Section, of Muscogee County, by Georgia Governor George M. Troup, on June 18 th 1827. cxxvi It does not appear, however, that he ever took up residence there, as he was again recorded in the 1840 De Kalb County census.
This older William Gilbert was born between 1780 and 1790, according to this 1840 census data. Combining the data from both the 1830 and 1840 censuses, then, we can only say that he could have been born as early as 1760, or as late as 1790. If he was indeed the same man as the Revolutionary War soldier known to have resided in De Kalb County at that time, then surely the older date makes more sense. A William Gilbert possibly the same Revolutionary Soldier who resided in De Kalb County in 1827, had been given a Certificate of Service, signed by Col. Elijah Clarke on January 25, 1785. This certificate entitled him to a bounty land grant of two hundred and fifty acres in Georgia. He does not appear to have chosen at that time to relocate to Georgia, as his bounty (along with those of a James Gilbert, a Samuel Parsons, and a Henry Parsons) was reissued to a man named John Clark Jr., on June 6 th 1785.
This older William Gilbert is mentioned here solely for the reason that, back during the Nineteen-Sixties, the D.A.R. (Daughters of the American Revolution), undoubtedly with the noblest of intentions, placed expensive marble markers at Utoy Church on the supposed graves of a supposed Revolutionary War veteran named William Gilbert and his wife Sarahpersons who were supposedly buried in Utoy Churchyard. This writer respectfully calls the D.A.R.s erstwhile decision into serious question, for the simple reason that he has yet to see even a remote shred of real, substantive evidence that persons by that name might actually be buried in said churchyard. He would be very glad to see such evidence; but it just hasnt yet appeared (and not due to lack of diligent searching on the part of this writer, either). This wasnt the only questionable claim on the part of the D.A.R., however: for they also claimed that this supposed couple, Revolutionary Veteran William Gilbert of De Kalb County (a man we know, per above, to have actually existed), and his wife Sarah, were actually the parents of the doctor brothers William and Joshua Gilbert. As this writer will be at considerable pains to show and prove, that was simply not the case at all! The D.A.R. (whatever their source or sources might have been) were just plain mistaken on that count. That fact must, therefore, call into serious question their other claim concerning these supposed burials in Utoy Churchyard.
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The younger Dr. William Gilbert, in any event, was also recorded in the 1840 census in De Kalb County, along with the older man by the same name just noticed (who could have been an uncle, etc., though the exact relationship of the two William Gilberts has yet to be satisfactorily demonstrated). Dr. Gilberts neighbors in 1840 included Robert Wood, Jesse Childress, Daniel Stone, Pleasant Sewell, and Joseph Willis Jr., all names clearly associated with Utoy Church. cxxvii The fact of their being his neighbors clearly demonstrates that Dr. Gilbert was already by that date residing along the Sandtown Road (now Cascade Road SW), since said Childress and Willis (at least) are known to have resided in that vicinity.
By 1843, the younger Dr. William Gilbert distinguished himself by being elected, at the age of thirty-six, as a representative to the Georgia state legislature from De Kalb County, for the session beginning November 6 th of that year. He appears to have only served one term, however. It does not appear that he ever sought reelection. cxxviii
There are several lawsuits and judgments mentioning a William Gilbert in the De Kalb County Inferior Court records:
At least two lawsuits in 1828:
David Young vs. William Gilbert: Debt; James Kirkpatrick vs. William Gilbert and Jesse Gilbert: Ca. Sa.;
And
At least three lawsuits in 1833:
Archibald Boggs vs. James M. Holly, John A. D. Childress, and William Gilbert: Assumpsit (14 Jan. 1833); William Gilbert vs. John Waits: Assumpsit & Judgment; and Jesse F. Cleveland vs. John A. D. Childress, William Gilbert, Jesse Childress, & Anderson D. Arnold: Judgment. cxxix
The William Gilbert mentioned in those lawsuits would seem, by association with names clearly belonging to Utoy Church, to have been identical with our Dr. William Gilbert. Moreover, the careful reader may have noticed that one of the above cases, besides occurring on the exact same day, 14 January 1833, involved some of the very same persons, as in the above-described case involving the Trustees of Utoy Church (cf. pages 71-72, infra). This clearly begs the question of whether or not (and in what manner) Dr. William Gilbert may have been associated with Utoy Church, even though no apparent record exists to prove he was ever an official member of said church. There is similarly no record to prove that the above-mentioned William Willis was ever officially a member of Utoy Church, yet the 1833 court case shown above clearly proves he was himself a Trustee. Was Dr. William Gilbert perhaps yet another Trustee?
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Dr. William Gilbert married the widowed Nancy Harriett Humphries Cornwell sometime in late 1838, or early 1839, probably in De Kalb County, and probably at the Whitehall Tavern. cxxx This marriage record unfortunately has yet to be located. We know the marriage had to have happened around this time, because Harrietts first husband Eli Cornwell died in 1838, cxxxi and Harrietts eldest child by Dr. Gilbert was born on Christmas Day in 1839. This was Jeremiah Silas Gilbert, whose simple, hand-built 1865- era farmhouse in Southwest Atlanta stills stands (see photos, above), is owned by the City of Atlanta, and has fortunately been restored as a cultural landmark. Harriett Humphries Gilbert, who later married a George Key, cxxxii also lies buried in Utoys churchyard. She has two gravestones to mark her resting place, one of which reads: A Southern Lady of the Confederacy. She was a daughter of the celebrated Charner Humphries of the Whitehall Tavern and of West End (already mentioned).
Dr. Gilbert and his growing family resided for many years along the old Jonesboro Road (now Perkerson Road SW, in Atlanta), on property he purchased from his father-in-law Charner Humphries. This land lot was adjacent to and south of that of Thomas Jefferson Perkerson, De Kalb Countys second Sheriff, and father-in-law of Dr. Gilberts son Jeremiah Silas Gilbert. That son Jeremiah (already mentioned, above) in turn purchased this property from his father Dr. William Gilbert in 1861. Several of Dr. Gilberts daughters who died as infants in the 1850s lie buried in the family plot at Utoy.
Dr. William Gilbert, whatever his medical training may have been, nonetheless bore the name of a respected physician, and was indeed appointed as Assistant Surgeon of Staff in the Confederate States Army on 26 May 1864, replacing Dr. J. G. Westmoreland (ironically, a distant cousin to Dr. Gilbert), who had been unable to serve in that capacity, as the following transcribed letter illustrates:
Hd. Qtrs. Fulton County Militia Camp Georgia May 26 th 1864
To The Major Gen.l Com.g Georgia Militia, Sir, Dr. J. G. Westmoreland who was nominated by me as Assistant Surgeon on the Staff of this Reg.t having signified to me his inability of serving in that capacity, I beg respectfully [to] nominate Dr. Wm. Gilbert to fill that office. By order of Col. J. M. C. Reid Com.g Fulton Co. Militia Tho. W. Chandler, Adj.t cxxxiii
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Dr. Gilbert himself only served in the role of Assistant Surgeon of Staff for a very short time, for as Shermans Northern Armies approached Atlanta and Dr. Gilberts home in July of that year, Dr. Gilbert packed up his family and refugeed southward, away from Atlanta (unlike his neighbor Joseph Willis Jr., who remained behind).
According to family tradition, it was while on the road through Henry County from Atlanta to McDonough, that Dr. Gilbert suffered an apparent heart attack (or possibly a stroke), and fell behind the traveling group. When a family member rode back to find out what had happened to their father, so the story goes, Dr. Gilbert was discovered lying dead on the ground near his horse, his head resting on his saddlebags. Perhaps he had died while taking a short nap, as this would account for the composed state in which he was discovered. The family, in haste and dire circumstances, received permission from the Chafin family on whose land Dr. Gilbert had died, to bury their husband and father in the Chafin family cemetery (on Kelleytown Road), where he rests to this day. A substantial monument (see previous page), placed by the family, marks his grave. (This author has visited that gravesite on several occasions.)
Had not this unfortunate event occurred, Dr. Gilbert would no doubt have eventually been buried beside his wife and infant children in his family plot in Utoys churchyard, where a space still awaits reserved for him to this very day. Despite the fact that he clearly owned a family plot in Utoys churchyard, however, there is no evidence to show that Dr. Gilbert, or any member of his family, was ever a member of Utoy Church. Perhaps the hypothesis that the churchyard was originally a Gilbert family burial ground may account for this strange fact. Lacking most of De Kalb Countys early deeds, due to the above- mentioned courthouse fire in 1842, we will unfortunately probably never know for certain whether or not one or more members of the Gilbert family had at some point deeded some land to Utoy Church for a burial ground (in addition to the known 1830 deed from Holley and Townsand). Author photo
This author is in possession of an original, albumin-print carte-de-vista photograph of Dr. William Gilbert (see above). This photograph came into the authors possession around 1987 as a gift from the late Dr. C. Dixon Fowler (born 1907), at that time an Atlanta physician, and a great-grandson of Nancy Gilbert Hunter (1826-1905), a younger sister of the doctor brothers Gilbert of Atlanta. Dr. Fowlers Hunter relatives (of Simpsonville, South Carolina) never forgot that they were related by blood to Atlantas first physicians. The memory tradition in that family was a living and unbroken one, maintained in the persons of Dr. Fowler and his cousins. This photograph of Dr. William Gilbert (the Hunter family also had another identical copy) was passed down and 142
treasured in that family. The Hunter relatives of Dr. Gilbert always remembered who Dr. Gilbert was, and how they were related to him. There can thus be no question as to the real parentage of the brothers Gilbert, Atlanta and Fulton Countys first doctors.
Dr. Fowler was also in possession of an original childhood dress once worn by the aforementioned Nancy Gilbert Hunter, probably in the early1830s. He showed it to this author on one occasion, and allowed this author to gently handle it. This dress was made of green silk, with a white embroidered lace collar and similar cuffs. It was worthy and fully representative of an upstate antebellum South Carolina family of considerable wealth and privilege. No average family could ever have afforded to clothe their children in such finery as that.
Dr. J oshua Gilbert (see right), the Father of Atlanta Medicine, already mentioned above as Atlantas first practicing physician (and a brother of Dr. William Gilbert), although apparently never an official member of Utoy Church, nonetheless lies buried in its cemetery, in a place of honor, in his family plot. He was born on the 17 th of September 1815, near Clemson, South Carolina, to the above-mentioned Jeremiah and Leah Westmoreland Gilbert. cxxxiv After a lifetime of service to his fellow man, Dr. Gilbert quietly passed into Eternity at his home near the Adamsville section of Atlanta, on the 18 th of April 1889. His dying words, which are recorded on his gravestone in Utoys churchyard, were: I will soon be in Heaven, and it will be rest, rest, sweet rest for me! cxxxv May we all anticipate our rewards with such joyful assurance.
Dr. Joshua Gilbert is said to have read medicine as a young man for a short time, under the tutelage of his brother William (who by then already resided in De Kalb County, Georgia), and then to have attended the old Augusta Medical College (which institution is now the medical department of the University of Georgia), where he graduated in 1845.
He settled in Atlanta to practice medicine the same year. [He] was the sole physician for only six months. The next to arrive was Dr. Stephen T. Biggers, and soon many others followed, to help start Atlanta toward becoming a medical center. cxxxvi
(No record of his attendance at the old Augusta Medical College has yet been located, however.)
Dr. Joshua Gilbert was well known and popular in his part of Fulton County and Georgia, and is reported (by those who knew him personally) to have been a good-looking, dark- haired man of stocky build, with a usually kindly, genial, and humorous disposition:
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For many years the name of Josh Gilbert was a by-word in this part of Georgia. He was a typical example of the doctor of the old school, well versed in the medical lore of the day, not learned in the science of medicine, but knowing a great deal about the art of medicine, without which knowledge no modern doctor of today can achieve the greatest success in practice.
During the early part of his professional career Dr. Gilbert was the leading physician of Atlanta, certainly the most popular, so described by Dr. G. G. Smith in Martins Atlanta and Its Builders.
Joshua Gilbert fulfilled the idea in those days of a natural born doctor, and was loved and esteemed by all who knew him. cxxxvii
Sometime about the year 1841 (probably in Marthasville or at the Whitehall Tavern), he wed Miss Elizabeth Humphries (1823-1847), a younger sister of Harriett Humphries Gilbert, his brother Williams wife. Together, Josh and Elizabeth Gilbert would only have two children, before her early and untimely death. Elizabeth Gilbert was one of the very first burials in Atlantas brand-new Oakland Cemetery. cxxxviii
Dr. Joshua Gilbert built a spacious home in the 1840s for his growing family, near what is now Five Points in downtown Atlanta:
A newspaper account of his death in 1889 (the same year that Henry Grady died) says that Dr. Gilbert built a home on the ground where the old state capitol stood, the present site of the Western Union building, Marietta and Forsyth streets. He put up an office on Marietta Street, between Broad and Forsyth streets. He practiced his profession until a few years before his death, but, after the civil war, left Atlanta and moved eight miles into the country near the Campbellton road. cxxxix
He rode either on horseback, or in a little one-seat cart, or sulky, carrying his saddlebags with him, and compounding his own medicines as best he thought fit:
Dr. Joshuas [earliest] means of conveyance was a buggy, in which he made his trips to and from Atlanta. Being the soul of generosity, he could pass no pedestrians without offering a lift; this caused much overloading of the vehicle, made more work for the horse, and resulted in delay, so the doctor disposed of his buggy and got himself a giga one-seated cart or sulky; having no top, it could not properly be dignified by the name of chaise. cxl
Dr. William Leak Gilbert (1866-1947), grandson of the above-mentioned Dr. William Gilbert, and himself a physician formerly practicing in Atlanta, and a member of the Fulton County Commission, in 1931 recalled his fine-looking [grand] uncle, Dr. Joshua Gilbert, and asserted that Uncle Josh could roll some of the biggest bluemass pills he ever saw. cxli Uncle Josh carried a whistle with him on his rounds, and would stand on 144
the street corners and blow the said whistle, to let people know that the doctor was nearby, and would probably not be that way again that day:
[Dr. Gilbert] picked up his practice on the village streets, where his haunts were well known. On leaving town the doctor would halt his gig at street corners and toot a whistle, much in the manner of the peregrinating knife grinders of today. This notified all within hearing, who had aches and pains, that the doctor was taking his homeward way, and if attention or pills were wanted, now was the accepted time. cxlii
Dr. Joshua Gilbert, despite his popularity, and usual genial disposition toward everyone he met, could on rare occasions be roused to a tempestuous fury. On one occasion, his habit of blowing a whistle to attract customers backfired on him, as the following amusing story retold by Wilbur Kurtz in 1931 illustrates:
On one occasion, several of the village cut-ups arranged, by clever bribes and an appeal to cupidity, with the town boob or half-wit, to trail the good doctor and toot a whistle on adjacent street corners, the fell purpose of which was to plague Uncle Josh and confuse his patrons. This set not at all well with the irate Josh; he descended precipitately from the gig and gave chase to the nit-wit with such purposeful clat and sundry bootings, that the frightened jokester, now entirely witless, not only was glad to flee the community, but did. cxliii
Another story illustrates still better Dr. Gilberts temperament when unreasonably angered:
[On another occasion,] Uncle Josh while attending the dying Tom Terry, murderously assaulted by the two Wilson [brothers, supposedly] felled with a mighty blow on the jaw a third Wilson [brother] who sought to interfere with the doctors ministrations. [Jeremiah Silas] Gilbert [nephew of Uncle Josh] said he [had] never heard that story, but he could be positive [that] Uncle Josh struck the blow with his left hand, for the doctor was left-handed.
In a day and age when a mans word [was] as good as his bond, and a handshake was often sufficient to seal legally-binding agreements between gentlemen, Dr. Joshua Gilbert (a gentleman of unquestioned integrity) kept no books, and is said on good authority to have never presented a bill, and yet (we are assured) he appeared to prosper in worldly goods. cxliv
After the untimely death in 1847 of his first wife, Dr. Joshua Gilbert remarried to a Miss Martha L. Mattie Butler (1831-1917). This marriage was probably recorded in De Kalb County, but no record of it has yet been located. Martha Butler Gilbert lies buried beside her husband in Utoys Churchyard.
Prior to Dr. Gilberts 1845 arrival in Marthasville (we are told), local citizens had found it necessary to travel a great distance to obtain medical treatmenteither to Decatur in 145
the east, or to Marietta in the north, yet by the year 1845, the steadily growing city of Atlanta had begun to be a proper medical center, so many physicians had settled in the town by then. No less than three separate medical institutions were established in that year: the Atlanta Medical College, the Atlanta Medical and Surgical Journal, and the first medical society, known as the Brotherhood of Physicians. The college and the society were formed by Dr. J. G. Westmoreland, and the journal was started by J. G. Westmoreland and his brother, Dr. W. F. Westmoreland, Sr. Both of these men, ironically, happened to have been distant cousins of the Gilbert doctor brothers. Also in 1845, the first fee bill and Code of Ethics were published. This document, says Dr. Frank K. Boland, in a similar article of 1933, was signed by fourteen physicians, who might be called the Apostles of Atlanta Medicine. Those physicians were:
Noel DAlvigny, M. D. Hayden Coe, M. D. James F. Alexander, M. D. J. G. Westmoreland, M. D. H. A. Ramsay, M. D. W. T. Grant, M. D. Josiah A. Flournoy, M. D. B. M. Smith, M. D. T. C. H. Wilson, M. D. Thos. Denny, M. D. Joshua Gilbert, M. D. H. Westmoreland, M. D. N. L. Angier, M. D. J. M. Darnall, M. D. cxlv
Dr. Gilbert, says Dr. Boland again, was not connected with the medical college, but he was a member of Atlantas first Board of Health, and was always looked upon as one of the prominent doctors of the town. cxlvi
Dr. Boland, whose valuable history of Atlantas doctors, and of Dr. Joshua Gilbert in particular we now quote, provided a magnificent summation of the value and contributions of Dr. Gilbert. This summation is worth repeating here in full:
Atlantas first doctor practiced medicine in 1845 almost as it had been done for many hundreds of years before. It had been shown that quinine would cure malaria, but nothing was known about the mosquito conveying the disease, a fact which was not discovered until 1897. About the only equipment possessed by Dr. Gilbert which was not in the armamentarium of the Father of Medicine, Hippocrates, who lived 400 B. C., was the stethoscope, and it is doubtful if Joshua Gilbert used it regularly. He did know that vaccination would prevent smallpox, but there was no law requiring vaccination, and the disease killed many people in Atlanta even in the [eighteen] eighties and nineties.
And what could the Father of Atlanta Medicine know about prophylaxis in the scourge of child-bed fever? Antisepsis was not announced by Lord Lister until 1867, so there could be no safe surgery in 1845. Appendicitis was not described by Fitz until 1886, but it must have existed in Atlanta in Gilberts early practice. Of course it was not diagnosed as appendicitis, and if it had been, nobody would have been able to treat it successfully. Altogether, medical science has added thirty-five years to the span of human life since the war between the states, due to the discoveries of the past ninety years [to 1933], and to the brilliant progress in 146
the treatment of the diseases of children, which saves so many babies in the first years of life.
So, all the more honor to Joshua Gilbert and the magnetic type of old-time practitioner he represented, for laboring so courageously under such handicaps! If he was not acquainted with science, he had an almost equally valuable asset in his knowledge of human nature. If he could not bring healing into the sickroom, he could bring comfort and cheer, which too often is all we can [bring] today. He held the confidence of his patients as much as the medical profession does in the present generation, and sometimes perhaps to a greater degree.
Dr. Gilberts distinction as being the first physician to practice medicine in Atlanta was commemorated by the Fulton County Medical Society, [on] September 17, 1932, the 117 th anniversary of his birth, by placing a wreath on his grave in Utoy Church cemetery. At the same time a wreath was placed on his wifes grave by the Womens Auxiliary of the Society. cxlvii
There was originally a third Gilbert brother who was an early Atlanta doctor, although there is no evidence to tie him to Utoy Baptist Church. He was Dr. Westmoreland Land Gilbert. He was born in 1821 in Spartanburg District, South Carolina, and died in September 1852, in that portion of De Kalb County that barely a year later became Fulton. His estate was administered beginning October 5 th , 1852, by one Andrew Walraven. An appraisal of the estate was made and returned on October 29 th , 1852, by J. Gilbert and J. Tomlinson. (The first-named was probably his brother Dr. Joshua Gilbert.) cxlviii It is not known exactly when Land Gilbert arrived in this area, nor is it known exactly where he lived. He is reported to have been one of the very first burials in Atlantas Oakland Cemetery, although the location of his grave is unknown, and the cemetery itself has no record of his name or burial. cxlix No record of his attendance at Georgias Medical College at Augusta has been found, so he evidently read medicine under one or more of his older brothers. cl
J ames Donehoo, already mentioned above as an early deacon of Utoy Church, was discussed by Garrett in his Atlanta and Environs:
James Donehoo, a South Carolinian, came to De Kalb via Franklin County, Georgia, where he had married, in 1817, Elizabeth, daughter of William Wilson. He settled, as did his father-in-law, who preceded him, in the western part of De Kalb, now Fulton near the present settlement known as Adamsville. Here he was a successful planter and later a Justice of the Inferior Court of Fulton County. He has rested from his labors since 1860 in a family cemetery on his homeplace. The father of nine children, his descendants have included many good citizens. The late Fulton County coroner, Paul Donehoo, was a great-grandson. cli
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J esse Childress, whose relative John had married a Gilbert from the same South Carolina Gilbert family associated with Utoy Church and Atlantas medical history, was born in South Carolina on August 17 th 1812, and died in Fulton County, Georgia on November 25 th 1878. He settled early in De Kalb County, originally on land later owned by Charner Humphries (where he built his celebrated Whitehall Tavern). Jesse Childress later lived along what is now Childress Drive SW (which street was named in his honor). He joined Utoy Church in 1826, and his second wife Jane did so the following year. Other family members joined in later years. His numerous descendants were also related by several intermarriages to the Willis and White families of Utoy and Fulton County.
William Suttles, mentioned above, although also apparently never an official member of Utoy Baptist Church, nonetheless also lies buried in the Churchs ancient cemetery. His wife Margaret Peggy Suttles and daughter Margaret Peggy Willis were already mentioned as charter members of the Church. William Suttles, a veteran of Braddocks Retreat during the French and Indian Wars, and of the War for American Independence, was briefly mentioned in White's 1855 "Historical Collections of Georgia," first in a section on De Kalb County:
The climate is healthy. Instances of longevity are numerous. JOHN BIFFLE died at 106; D. GREENE, 90; WM. TERRELL, 90; Mr. BROOKS, 92; WM. SUTTLES died in 1839, aged 108. He was possessed of great physical strength, and had been a soldier of '76. At his death an estimate of his descendants was made, and it amounted to 300 persons. His wife, MARGARET, 104 years old, died in J une, 1839. For seventy years she had been a member of the Baptist Church. CHARLES ISOM and JAMES BURNES, both 90, are now living. WM. REEVES died at 87. [emphasis supplied] clii
The other tale related by Rev. White concerning William Suttles is as follows: The following incident, related to the author by a reliable gentleman, is worthy of a place in the Annals of Georgia:-- During one of the attacks of the Indians upon the inhabitants of this frontier county, they succeeded in killing a number of persons. On one occasion they took prisoner a small girl about twelve years of age. There was living in the county at that time a man by the name of William Suttle, a gunsmith by trade, who, upon hearing that the savages had gone off with the little girl, determined to pursue them, rescue the captive or die in the attempt. Providing himself with an excellent gun, he started on his generous mission; and after a short time, in the middle of the night, came in sight of the party, who were seated around a fire, and noticed the little girl sitting upon the lap of a brawny Indian, who appeared to be much delighted with his prisoner. After a while, the Indian rose, and standing very erect, appeared to be making gestures, when Suttle, who had been watching [for] a favorable opportunity, fired his gun, and shot the Indian through the heart. In the midst of the alarm consequent upon this sudden attack, the little girl made her 148
way in the direction where she supposed the gun was fired, was received by Suttle, and carried behind him on horseback to her friends. cliii
Apparently, Rev. White did not connect this William Suttle in Elbert County with the William Suttles he had earlier mentioned (at page 422) as the man who lived to be 108, and who had a widow named Margaret. Yet they were indeed one and the same person.
Bronze D.A.R. marker (this time apparently accurate), placed at the grave of Revolutionary Veteran William Suttles, who was born in King George County, Virginia, in 1731, and who died in what was then De Kalb County, Georgia, at the remarkable age of 108, on the 23 rd of J anuary, 1839.
Garrett himself, in his magnum opus Atlanta and Environs, mentions this same William Suttles: The founder of one of the oldest families in the Atlanta area died January 23, 1839, at the remarkable age of 107. The "Southern Christian Advocate Methodist," in its issue of February 22, 1839, informs us of another Revolutionary Soldier fallen: 149
Departed this life on Wednesday, the 23rd ult., at the home of Rev. John M. Smith in De Kalb [now Fulton] County, Georgia, William Suttles, in the 107th year of his age. He was born (I think) in the State of Maryland, and early entered the list of those who, under God, secured to us the freedom and happiness of out happy country and whose names are endeared to the free citizens of favored America. As to the general character of this aged veteran, there is nothing peculiarly striking, more than [that] he sustained a good name as an honest citizen, and an industrious mechanic. He was a famous gunsmith. His greatest peculiarity was his great age, and seeing, perhaps, as numerous a progeny as any man of his day. His children, grandchildren, great-grandchildren, and great-great-grandchildren number about 300 persons. His aged companion still lives, being about 100 years of age, and lives too in the bright prospect of meeting her departed husband, with whom she has lived so long on earth, in a better and more happy country than favored America. Covington, Georgia, February 5, 1839. Signed, P.P. Smith [Rev. Peyton P. Smith, 1812-1863]. Mr. Smith was the first-born of William Suttle's youngest child [Nancy]. The old pioneer is probably buried in Mt. Gilead Cemetery at Ben Hill, near which place he died. However, his grave is unmarked, and he may be one of the sleepers at old Utoy Cemetery. The Suttle family is represented in both cemeteries. Our present [1930s] accommodating Fulton County tax collector, T. Earl Suttles, is one of the numerous local descendants of this Revolutionary soldier. cliv
William Suttles was in fact born in King George County, Virginia, whereas it was his wife, Margaret "Peggy" Harbin, who was born in Maryland. clv William Suttles and his wife do indeed lie in the old Utoy Baptist Church Cemetery (and not at Mt. Gilead). At the time Mr. Garrett wrote, their graves were undoubtedly unmarked. Today, however, later descendants have (thankfully) rectified this situation, and beautiful markers may now be seen on their graves at Utoy. There was a persistent, widespread family tradition about William Suttles, to the effect that during the American Revolutionary War, Suttles had been captured by Indians, but that Suttles (being a gunsmith by trade) had managed to gain the confidence of his captors by repairing their guns, and thereby was eventually allowed to go out hunting alone. On one such occasion, so the story goes, he managed to escape, and made his way on foot over the hills and valleys of the Alleghenies, back to his Virginia home. clvi
The T. Earl Suttles mentioned (above) by Garrett, was a first cousin, once removed, of Joseph P. Joe Suttles, now aged 84, a member of the Utoy Cemetery Association, and one of its founding members in 1977. He is, to this writers knowledge, the last living founding member of the association, and still faithfully attends each months business meeting. He has more lore in his head about Fulton Countys history, than most historians ever dream of acquiring, and when he passes, an entire library of valuable knowledge will (unfortunately) pass with him.
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Marble, D.A.R.-placed marker at the grave of Revolutionary Veteran William Suttles (1731-1839). I t is not contemporary, but dates rather from 1964. This writer is among the thousands of proud descendants of this hero. (Author photo)
General William B. Bate, C.S.A. On 10 August 1864, a week after the Battle of Utoy Creek, General Bate was treated at Utoy Church, for wounds received at the Battle of Utoy Creek. General Bate was soon evacuated to Barnesville, Georgia, however (safely away from the danger zone), to recuperate. General Bate later became a United States Senator from the State of Tennessee.
Colonel J ames S. Boynton, C.S.A. commanded the 30th Georgia Infantry Division, of Brigadier-General H. R. Jacksons Georgia Brigade. During the Battle of Utoy Creek, he was wounded, and was treated by Dr. Gilbert at Utoy Church. Col. Boynton later served as President of the Georgia Senate, and on March 5 th , 1883, upon the death of Governor Alexander Hamilton Stephens, served briefly as Governor himself, until a special election could be held.
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I ndians buried at Utoy?
According to a tradition of long standing, there are also several Indians buried in Utoy churchyard. This claim, while romantic, and even perhaps true, cannot, all the same, be either substantiated or refuted at this late remove, due to lack of evidence one way or the other.
According to a tradition (which can now neither be substantiated nor disproven), this coffin-shaped gravestone at Utoy is the monument of an I ndian grave. (Author photo) 152
Utoy Churchs early African-American Membership
In the early years of De Kalb County, says Garrett,
Indeed, until slavery was abolished, there were no Negro churches. Slaves were often allowed to become members of white churches and in the larger town churches provision was always made for the separate seating of slaves, usually in galleries. It was a general custom of slave owners, who were members of the church, to give their slaves religious instruction, the field workers in some one of their cabins, and the house servants around the family altars of their masters. clvii
There were almost always several African members of Utoy Church, right from the very start. Says Judge Humphries:
The church minutes show that prior to 1837 fifteen Negroes were admitted to membership. When joining on profession of faith they were referred to as a black boy, or a black woman, the property of a named person. When joining or being dismissed by letter they were referred to as a black brother or a black sister. clviii
One Negro named Fred, says our Judge Humphries, seems to have had a weakness for running away. [And who can blame him?]
At one time he disabled his master and ran away. When cited before the church he expressed regret and received forgiveness until August 17, 1832, when he was excluded. Another named Sharp had a weakness for getting drunk and using profanity. He was excused several times, but on December 12, 1829, was excluded. However, on August 31, 1831, he made acknowledgements and was restored to membership, and the members gave him the right hand of fellowship. clix
It does not appear, Judge Humphries says, continuing, that Negro members were excluded because of the change in their status after emancipation. clx
As late as February 1 st 1873, says Jean Bieder, again, the minutes show that Blacks were still members long after their emancipation in 1863-1865:
The minutes for this date record that a colored sister came forward, acknowledged that she had done wrong and was sorry for it, and would do so no more, and begged forgiveness, and was forgiven. clxi
(We shall speak more of the presence of African-Americans at Utoy below, and later, in an appendix, which is unfortunately necessary because the information therein contained was discovered after this books Index had been prepared, and to have included it here would have entailed a considerable rewriting of the Index.)
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The interior of a restored sharecropper cabin now situated at Historic Jonesboros Stately Oaks Plantation, in Georgias Clayton County. This would have been a familiar sight to most of Utoy Churchs African-American members. (Notice the spittoon on the floor beside the rocker.) (Author photo) 154
Whitewashed interior of an original 1830s log cabin (now at the Atlanta History Center), showing a way of life that would have been familiar to most of Utoy Churchs African-American members. (Author photo)
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Church Discipline
Acknowledgements of this kind, says Bieder, were common because the discipline the church exercised over its members was quite strict in those days. Members were cited for numerous faults, but an expression of regret was usually the only requirement for forgiveness. clxii Says Judge Humphries:
Members were cited for non-attendance, for failure to commune, for drunkenness, fighting and other misconduct. Confession of guilt and expression of regret were sufficient to receive forgiveness. One member was excluded for moving into the Indian country [it was against State law, after all] and other misconduct; another for running race paths; another for failing to attend the church conferences for twelve months. [One] member, it seems, pleaded usury to an obligation, and when cited before the church, confessed that he did not justify pleading usury with intention to defraud. He was not excluded. clxiii
For those members who refused to come before the church and either answer the charge(s) against them, or ask for forgiveness, the only recourse was almost always exclusion from fellowship. Many were so excluded.
Exterior of an 1850s Corn Crib, now at the Atlanta History Center. (Author photo) 156
The Road to War
During the 1830s and 1840s, tensions between the largely industrial North, and the largely agricultural South, slowly but surely grew and worsened. Northern merchants found little demand for their finished goods in the South. Southerners much preferred to export their cash crops overseas, and likewise purchase European cloth goods, more so than those produced in northern textile mills. Eventually, this led to the proposal in the Yankee North of a tariff on imported goods. This was intended to force Southerners to buy American-made goods, rather than English and French products. As might be expected, this proposed tariff immediately roused the wrath of Southerners. clxiv
Although the Compromise of 1850 relieved some pressure, the issues of Slavery and sectional rivalries remained heated topics of the age. Indeed, with each passing year, the controversy and heated rhetoric between North and South only grew worse. Our nation had not yet learned how to become one nation, under God, indivisible. clxv
By the 1860s, the repeated threats from various Northerners (especially the Abolitionists) to radically and irrevocably alter the economy of the South through the abolition of slavery, although they directly impacted only approximately ten percent of the population of the South, continued to rouse the ire of Southerners, rich and poor alike, to a fever pitch. The John Brown affair in Harpers Ferry, Virginia terrified most Southern slaveholders, who greatly feared such slave uprisings. The fact that John Brown (although hanged for his crimes) was generally worshipped as a hero in the North was, to them, the final straw. clxvi
Like any chess game, where the doom of one opponent is clear and certain long before it actually comes to fruition, the final result of this bitter sectional conflict in mid- Nineteenth-Century America was as obvious and inevitable as the final scene of any ancient Greek tragedy. The American Civil War, long foreseen, finally began in earnest with Fort Sumters fateful bombardment in 1861. This tragic, wasteful and unnecessary war was, of course, the defining event in American historymore so even than our earlier War of Revolution. Though surely not to the satisfaction of many, this not so civil Civil War nonetheless resolved the constitutional issues revolving around States Rights, and settled once and for all the nagging question of slavery.
During the War, Atlanta became a natural logistics hub, since four major railroads intersected at or near the city. The town of East Point became a secondary hub, connecting Alabama and Mississippi, through the Atlanta and West Point Railroad, to Atlanta. clxvii
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One of a string of fortifications surrounding Atlanta, designed by Col. Lemuel P. Grant (for whom the park in Atlanta is namedthe one where the Zoo and Cyclorama are). These forts were intended to protect the vital railroads supplying the city. They performed their job admirably, until Sherman simply outflanked them (as he had done repeatedly throughout North Georgia on his way to Atlanta). This photograph was made around September 1864 by George Barnard, who was called to Atlanta from Chattanooga by Sherman to record the city as the Confederates had left it. (Photo credit needed)
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This is what was marching through Georgia and attempting to take the city of Atlantamostly mere boys or young men. This ones name happens to be known to history: he was Pvt. Emory Eugene Kingin, of the 4th Michigan Infantry. We do not know, however, whether or not he was ever in Atlanta.
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The Battle of Utoy Creek and Utoy Church
Events of the year 1864 were to prove life changing for Utoy Church and most of its members. Since Utoy Church and its members found itself literally in the thick of these events, it is necessary to recount the movements of these armies in some detail, in order to set the stage for Utoy Churchs role in the affair:
After the fall of Chattanooga in late 1863, and after General Shermans intentions on the City of Atlanta became painfully clear, the city was hurriedly fortified with a ring of earthen forts and strong points, designed by the above-mentioned Col. Lemuel P. Grant (after whom Atlantas Grant Park is named), all protected by well-placed artillery. (Some of these forts still survive to this day, after a fashion.) By the Summer of 1864, as cannon were audible from nearby Kennesaw Mountain, where the battles were by then raging, these fortifications had become vitally important. clxviii
After the exasperated Jefferson Davis had replaced Confederate General Joseph B. Johnston with General John Bell Hood, in a last-ditch effort to save Atlanta from Shermans intended destruction, the latter attacked Shermans United States troops three times in rapid succession in July 1864: at Peachtree Creek, on 20 July; at Atlanta/Decatur, on 22 July; and at Ezra Church, on 28 July. Hood was unable, however, to dislodge the much larger force under Sherman. clxix
On August 1, 1864, Sherman transferred Major General John M. Schofield (at right) and his Army of the Ohio from his (Shermans) left flank, to his right flank, over toward Utoy Creek, to try to break through the Confederate defenses protecting the railroads at East Point. Shermans goal was to cut the two railroad supply lines to the south of Atlanta, upon which both the city and Hood depended. Success in this goal would force Hood and the Confederates to abandon Atlanta, and the Southern city would then belong to Sherman and the Yankees. clxx
A weeklong operation then followed, involving some thirty thousand Union troops, against approximately eight thousand Confederate troops. A prolonged argument between Schofield and Brigadier-General John McAuley Palmer, resulted in a significant and M-G. J ohn M. Schofield costly delay in moving Federal troops, and this delay allowed the Confederates enough time to become firmly entrenched.
These Confederate troops were entrenched in an area starting near what is now the intersection of Cascade Road and Gordon Street (now M.L.K. Drive), heading west through the area of what is now John A. White Park, where several redoubts (or small 160
fortifications) had been erected, and farther westward almost to the area that is now the Cascade Springs Nature Preserve, but on the east side of Willis Mill Road SW. From thence, the line of Confederate fortifications ran southwards, across South Utoy Creek, toward East Point, where the Confederate forces then encircled the town like the shape of a fishhook. clxxi
William B. Bates Confederate Division had occupied the above-described defense line with a battalion of artillery, and had established himself and his troops along a continuous ridge south of Sandtown (now Cascade) Road, mostly along what is now Willis Mill Road, and into what is now Adams Park. This grist mill was owned and
(Above) One of the actual surviving trenches constructed by Federal troops along the top of a ridge above South Utoy Creek. This trench is now inside the Cascade Springs Nature Preserve. I n 1864, of course, it would have been much deeper. (Author photo) 161
operated by the above-described Joseph Willis Jr., closely-associated with Utoy Church. This area where Willis Mill lay would become subsequently known as the focal-point
(Above and below) Battery of Union guns at Kennesaw Mountain National Battlefield Park, Marietta, Georgia. Because no such guns remain at any sites associated with the more southerly Battle of Utoy Creek, we must depend upon this other site to inform us as to how the emplacements once appeared at Utoy Creek. (Author photos)
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site of the Civil War Battle of Utoy Creek, part of the broader Atlanta Campaign of General Sherman. clxxii We shall have recourse to describe the events that took place during this particular phase of the battle in more detail, below.
The Federal troops faced Bates entrenched Confederate infantry, while stationed along a similar ridge to the immediate west of the Confederate positions. A distance of less than half a mile separated the opposing forces. Amazingly, this distance narrowed to within only a few yards in some places, such as the small valley inside what is now Greenwood Cemetery (on the west of the property, inside a small patch of woods). clxxiii
The northerly, or left flank, of the Federal forces initiated an attack against the firmly entrenched and immovable Confederates by crossing North Utoy Creek on August 3rd 1864. The Federal troops making this crossing of North Utoy Creek were met by Brigadier General Armstrongs Confederate Dismounted Cavalry Brigade. clxxiv
Federal Field Commanders, quickly realizing that Schofield had been unable to dislodge the firmly entrenched Confederates, gathered forces for an all-out effort to support Federal attacks against the Confederate defenses along both branches of Utoy Creek, north and south. clxxv
As part of this all- out attack on the Confederates, Brigadier-General Jacob D. Coxs Division, along with several other similar Federal Divisions, began moving toward South Utoy Creek (see right), in a direct assault on 163
what was thought to be dismounted Confederate cavalry. This direct assault on the entrenched Confederates received a withering rain of artillery fire from the Confederates, and the Federal troops of Coxs Division were firmly repulsed by the Confederates of Bates Division. clxxvi
Finding no success, the Federal troops moved farther to their right flank (or South), closer to Willis Mill, and instead of finding themselves in the enemys left flank (as they expected), they found themselves, rather, in a trap, particularly planned by Bate, facing an impenetrable line of abatis (log fortifications, much like giant sharpened toothpicks sticking out of the ground), put in place by the Confederates. clxxvii
Coxs Division unluckily found itself trapped below the abatis, along South Utoy Creek, almost literally wading through the waters of the creek, and was only able to withdraw after dark had fallen, and after a total loss of eight hundred killed or wounded men that day. clxxviii
Sherman, meanwhile, had given orders to shell the city of Atlanta itself, notwithstanding that Hoods troops were stationed a mile or more west of the city, in the area near Utoy Church and Willis Mill. It wasnt long before the rate of bombardment of the city intensified. Hood was incensed at this. Says historian Samuel Carter III in this regard:
The Ephraim G. Ponder House in ruins after the fall of Atlanta, 1864. (Courtesy of the Georgia Archives)
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John Bell Hood was outraged and indignant at the stepped-up bombing, and sent several messages, under flags of truce, to General Sherman. His armed forces, Hood pointed out, were entrenched a mile or more from the center of the city. There were no military gains to justify the shelling of noncombatants, many of them women and children, in that area. It violated all the rules of civilized warfare.
Sherman replied tersely that if there were women and children still in the city they had no business being there; that he regarded Atlanta as a principal Southern depot for the instruments of war; and that war itself, by definition, took no account of innocent lives or property. His intention was, and would remain, to make Atlanta (and all of the South, he indicated) unfit to live in and incapable of waging war. clxxix
View of Union supply wagons near the Atlanta railroad depot, Fall of 1864, after the Confederates had evacuated the city. Shortly after this photograph was made, the train depot seen here was burned. A modern replica of this depot now stands at Georgias Stone Mountain Park. The photo appears in duplicate because it was what was called a stereographic imagethat is, with the use of a special viewing lens, the two photographs, which had been taken a few inches apart from each other, would merge to reproduce a 3D effect. (Courtesy of the Georgia Archives)
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Several large granite boulders at the top of the embattled ridge above South Utoy Creek, near where Gen. Jacob Coxs Federal Division was entrenched. These silent rocks once witnessed heavy fighting in this area, which is (fortunately) little changed at all since the momentous events of August, 1864. (Author photo) 166
The Locals prepare for War
Let us now re-trace our steps somewhat, to show how Joseph Willis Jr., proprietor of the Willis Mill, and a member of a Utoy Church family, along with his neighbors and relatives, had prepared for this conflict, considering that it was literally happening in their front yards.
Sherman's troops were reported everywhere around the city, says Carter, and the ubiquitous sound of guns and rifle fire up and down the Chattahoochee gave credence to these alarms. clxxx
In anticipation of the city being shelled, which now seemed likely, citizens began building bomb shelters in their yards, not unlike the hurricane cellars in the Plains states. Called variously "bombproofs" and more derisively, "gopher holes," these were generally excavations of from six to eight feet deep, and eight to twelve feet square--but might be larger according to the size and collective muscle of the family. Stout planks were laid over the subterranean chamber, covered with three or four feet of earth. The entrance was always on the south side, the only direction from which enemy missiles were not likely to arrive.
Between the Chattahoochee River and Atlanta many such shelters had already been prepared. Southwest of the city an area pioneer, Joseph Willis, owned extensive land and a grist mill on Utoy Creek. With Confederate troops now south of the Chattahoochee, he saw the handwriting on the wall and constructed, with the help of two neighbors, Laban Helms and William White [his brother-in-law], a bombproof behind his home large enough to accommodate the twenty-six members of their families.
It was an ambitious enterprise, for citizen Willis had no intention of quitting his property whatever came. The room was sixteen feet square, excavated from a hillside, with a roof of timbers covered with several feet of turf and overlaid with evergreen boughs to keep the earth in place. Nonperishable foods and containers of drinking water were stowed in the compartment to provide, if need be, for a lengthy siege. clxxxi
All twenty-six members of the Willis, White, and Helms families crawled into the excavated bombproof behind Willis' mill, says Carter, not to see fresh air and freedom for some weeks to come. Some seemed hardly fit for the ordeal of this entombment, says Carter, continuing. One woman, probably Sarah A. White, daughter of William (and who is known to have been bedridden for several years), had to be carried into the shelter. One of the men, Francis M. White, son of William (already quoted above) was crippled and walked only with the aid of crutches. Fully half of the occupants were old and feeble. The remainder were small children, too young to join the war and fight. Their beds, says Carter, were mattresses of straw; the only illumination came from precious candles; there was little ventilation. clxxxii
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This was a cramped and most uncomfortable existence. Carter informs us that Willis and his neighbors and relatives scarcely dared to open the doorway to their sixteen-foot square subterranean chamber, other than to get some fresh air now and then:
Blackberries grew within a few feet of the entrance, and though they were well supplied with water and nonperishable staples, these were the only fresh foods they enjoyed throughout these early weeks of long confinement. clxxxiii
It was the aforementioned Brigadier-General Jacob Dolson Coxs Division, which had taken a position (Aug. 5 th ) close to Utoy Creek on the property of Joseph Willis, far to the right or south end of the Federal line. General Cox did feel some sympathy for the non-combatant civilians, such as Willis, Helms, and White, who found themselves caught between the two warring armies. After the War had been long past, Cox wrote with commiseration of their sufferings and hardships, brought about in part by their unwillingness to leave their much-loved homes and lands. clxxxiv
General Cox himself (see photo, at right) paid a visit in person on one occasion to citizen Willis and his fellow-sufferers, peering down into the entrance of what seemed to be a massive bombproof in the hillside near Willis home. As he later wrote (Aug. 11 th ): B.-G. J acob D. Cox
In this bomb-proof four families are now living, and I never felt more pity than when, day before yesterday [Aug. 9 th ], I looked down into the pit, and saw there, in the gloom made visible by a candle burning while it was broad day above, women sitting on the floor of loose boards, resting against each other, haggard and wan, trying to sleep away the days of terror, while innocent-looking children, four or five years old, clustered around the air-hole, looking up with pale faces and great staring eyes as they heard the singing of the bullets that were flying thick above their sheltering place. clxxxv
Since there was a lull in the fighting at that section of the line, and since Joseph Willis had come forth to ask for food, said Carter, the General ordered crude tables prepared outside their shelter and summoned the earth dwellers from their temporary tomb to eat their fill.
One by one all twenty-six emerged like woodchucks from their underground home: women, children, white-haired men, blinking their eyes at the sudden glare of sunlight, staring with disbelief at the war-shattered countryside they had not seen for three weeks. They wolfed down army rations of hardtack, beef, and Yankee coffee with the avid hunger of the starving, and then crawled back into their burrow to wait in blind faith for the war to end or leave their part of Georgia. clxxxvi
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After a lifetime of toil and trouble, peaceful rest at last: the grave of J oseph Willis J r. in Utoys historic churchyard. Atlantas Willis Mill Road is named for him. (Author photo) 169
The Skirmish at Willis Mill
The temporary lull in the fighting at Willis Mill, however, which had allowed the tomb- dwellers to emerge from their premature burial to eat, did not last long. Almost literally on top of the starving non-combatants, the Confederates apparently made a counter-attack (unless, that is, the Zouaves mentioned below were actually Federal troops). The story of this counter-attack was related many years later by William Cornelius Green Cap White (1858-1942), who had been one of the innocent-looking children, four or five years old who were mentioned by Brigadier-General Cox, as residing in the bombproof at the Joseph Willis home. Atlanta Journal staff writer Herbert Monroe, in an article of around December 1938, quoted Mr. White regarding this story. Joseph Willis Jr. was Mr. Whites great-uncle, being the younger brother of the aforementioned Elizabeth Willis White (1801-1883), Mr. Whites paternal grandmother. As Mr. Monroe put it in 1938:
When the Battle of Atlanta was fought in 1864, Cap was only 6 years old, but he recalls many incidents of the war. He remembers the Federals threw up breastworks just across the road from their house, and the captain warned his father [Francis M. White], who was a cripple all his life, that the house would be in the line of fire when the Confederates attacked. He advised them to move away. In those days, Cap said, the cook house of the old southern home was built a short distance from the big house. After the warning from the captain, Pappy had a huge pit dug between the house and the kitchen. It had double doors over it, like many flower pits of today. There was a dense pine thicket back of the house, which was [on] the east side, and across a clearing from the Yankee breastworks. It seemed impossible for anyone to run through the young trees, which had grown up during the four years of war. But one day, the Federal captain [probably the above-quoted Brigadier-General Jacob D. Cox] paid us a visit, and while Pappy talked to him, we boys clung to his coattails. Suddenly, like a clap of thunder, a company of Louisiana Zouaves in their brilliant uniforms dashed from the thicket yelling like wild Indians. I remember seeing a drummer [boy], beating his drum furiously, leap from the trees in the lead of his company. He was crippled, one leg being shorter than the other, and as he ran over the clearing which had been our garden, he swayed like an old gander. We just had time to race to the pit before the rifle fire began, but I saw the drummer [boy] double up and fall to the ground. The whole company was either shot or cut to pieces almost in front of our eyes. clxxxvii
And this from the eyes of a six-year-old boy, one of the innocent victims of war.
In 1932, again just in the nick of time, the aforementioned Wilbur G. Kurtz interviewed another of the survivors of this bombproof episode, and wrote about the conversation. This then-living witness was the elderly Mrs. David Elbert Herren (ne Elizabeth Willis, daughter of the above-mentioned Squire Joseph Willis Jr.). We say just in the nick of time, because Mrs. Herren would die by September 11 th of that same year, 1932. Mrs. 170
Herren would have been a first cousin, once removed, of the above-quoted Cap White. Wrote Kurtz of the conversation:
Mrs. D.E. Herren says that her father [Joseph Willis Jr.] and some of the neighbors decided that to refugee before the advance of military operations would entail great hardshipscertainly a loss of property, and the question of where to go and what to do when they got there, seemed unanswerable. Deciding to weather the storm, they thought of the bombproof cellar, and built this shelter some days before the fiery blasts began sweeping across the fields. clxxxviii
A much more immediate account of the Battle of Utoy Creek was provided by a contemporary journal kept by a man named Johnny Green, of the famous Orphan Brigade of Kentucky. Since this brigade was present at Utoy Creek, and since Johnny Green fortunately recorded what he witnessed, we have yet another Window into Time available for our perusal. Wrote Green:
July 29 th we made a hurried march towar[d]s our left to intercept a raiding party coming across by way of Fairburn & Fayetteville to strike the Macon road [probably what is now U.S. 29, near the city of East Point]. We had a light skirmish & captured a few stragglers. On the next day we withdrew again into the trenches around Atlanta & took a position nearer our left, some other troops having been placed in the trenches we had previously occupied. Cannonading & light skirmishing until August 5 th 1864 when we were moved to the Sandtown road [now Cascade Avenue SW] about two miles from our former position.
We were here posted near Utoy Creek to repel an attack expected to be made by a flanking party reported to be moving in this direction. We were given entrenching tools & set vigorously to work but the enemy was soon on us & we dropped the pick & spade & did rapid work with our rifles. The yanks retired & as it was now night we worked diligently & completed our trenches. At day light [August 6 th ] the enemy began to feel us & skirmishing kept up until about one PM when they made a savage assault but we repulsed them handsomely notwithstanding they made three determined attacks upon us.
A portion of their forces effected a lodgement in some timber on a hill from which they annoyed the line on our right. We were ordered to charge this position, which we did, & drove away all except about thirty of them who fought desperately. These we completely overpow[er]ed & captured. So gallant was this fight that Genl Stephen D Lee issued a Genl Order complimenting our Division. Genl Bate of Tennessee was at this time our Major Genl.
The enemy lost much more heavily in this days fighting than we did; his loss in killed, wounded & captured was estimated to be about 800 men. The next day [August 7 th ] we retired into the main line of entrenchments, manning the rifle pits. Our line was so extended now that our men were one yard apart. clxxxix
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Gilbert A. Marbury, drummer, Company H, 22d New York I nfantry; posing with his drum before a cannon. I t was just such a young and innocent-looking drummer-boy who was witnessed by the members of the Willis and White families being shot to death as he led his troops into battle at the Willis Mill skirmish in August, 1864. Perhaps one of the cruelest aspects of war is that it takes the lives of so many promising young people such as this lad. His face haunts ones memory. (Photo credit)
The last living witness and survivor of this part of the Battle of Utoy Creek, according to Garrett, was Cap Whites younger brother, Dr. John W. White, who had been an infant of one years age in August 1864 (and therefore too young to remember the event). Dr. White passed away peacefully in Atlanta in 1951, after a lifetime of practicing medicine in Atlantas Oakland City section, and lies buried beside his wife in Atlantas Greenwood Cemetery, only a mile or so from the location of the Willis home, where the battle occurred. cxc
(Right) Dr. J ohn W. White as a small boy, circa 1871. Dr. White was the last living witness of the Battle of Utoy Creek, although he was only one year old when it occurred. (Author collection)
The above-mentioned Francis M. White (father of Cap White and his brother Dr. John W. White), was himself also quoted years later regarding the War and Sherman:
"Sherman?" The name started a new train of thought. "Hurt by him? Well, I guess I was! I'd been married about six years, and had worked hard to get my little house and the fifty acres around it. The war kept getting closer and closer, and our men told me I'd be ruined [if I stayed where I was], so they moved me over to my father's--where Atlanta Milling Company now stands. Then it got too hot there, 172
and we had to move again [this time to the Joseph Willis place]. Finally, I didn't have enough left [with which] to load my two-mule wagon, and I started back to my home, only to find it a ruin. And then they took my mules and wagon! He did me up, Sherman did!" cxci
As is by now well-known, the name Sherman continued to arouse the ire of Southerners (particularly Georgians) until well into the Twentieth Century, so horrific were the effects of his Atlanta Campaign and infamous March to the Sea.
There is more information also known to us from the history books about events on the Yankee side of this conflict. We know something about the fate of at least two men: Captain Joseph P. Fitzsimmons, who was commander of Company K, of the 104 th Illinois regiment, and Lt. Col. George R. Elstner, who, in 1864, was the twenty-two year old commander of the 50 th Ohio Regiment. Both men were present at the Battle of Utoy Creek, and both gave their lives there. They are described in some detail below:
(Left) Lt. Col. George R. Elstner, the 22- year-old commander of the 50 th Ohio. He was instantly killed by a musket ball through the head on August 8 th , near Utoy Creek. His comrade, 2 nd Lt. Thomas C. Thoburn of Company E, described in his own journal the sad events of Elstners death: Col. Strickland, our brigade commander, told him that he was to take the 50 th across the creek and drive the enemy from a wooded ridge beyond that, without saying how he was to do it. While in the timber on our side of the valley, Col. Elstner moved us by the right flank up the stream, perhaps half a mile and then crossed under the cover of intervening trees unmolested by the enemy. While making this movement, Col. Strick galloped up and said, Col. Elstner, are you a coward that you are afraid to cross this valley as directed? Col. Strickland, you have called me that for the last time. Get down and take your coat off, and we will settle that right here! Old Strick wheeled his horse round and plying his spurs galloped away. Elstner was smarting under this taunt, which perhaps made him a little reckless and he exposed himself perhaps unwisely, with the fatal result noted above. 173
(Left) Captain J oseph P. Fitzsimmons, commander of Company K, of the 104 th
Illinois, was instantly killed by a sharpshooter on August 7 th , while in the act of placing a wood rail on earthworks erected by the regiment in front of the Confederates at Utoy Creek. Described by fellow officers as constitutionally fearless, he was the senior captain in the 104 th at the time of his death, though he began the war as a bugler in the 1 st Illinois Cavalry. In 1837, when Fitzsimmons was only two years old, his father lost his life while attempting to rescue a drowning man. cxcii
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I nterior of the original 1850s kitchen of the Tullie Smith farm. (Author photo) 175
The site of the J oseph Willis Grist Mill, along Willis Mill Road SW, in Atlanta. The actual mill probably sat to the right, on the flat area of ground beside the creek. The millstone itself is said to still be in the middle of the creek (probably within view in this photo). The dam holding back the millpond still exists to this dayWillis Mill Road itself runs along the top of the dam. (Author photo) 176
The author is informed on authority from two different persons with knowledge of local history, that this is the actual J oseph Willis home (on Willis Mill Road SW). Although the home was modernized in the 1950s with a front porch and stucco exterior, the original shape and outline of the antebellum home can still be made out. This home saw much of the action of the Battle of Utoy Creek, and near this very house was the bombproof pit in which the Willis, White, and Helms families endured several weeks of a cramped underground existence. The Union lines were behind this house by about a quarter mile, along the top of the adjacent ridge to the West. The Confederate lines ran just behind this house, practically in the backyard. The house was fully in the line of fire during the battle. I t is not yet clear or proven whether or not this was the actual antebellum house, or one built shortly after the War. Tree ring dating of timbers from which this house was built should answer that question, should it be permitted by the present owners, and should funding be obtained to do so. (Author photo)
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Because the millpond at the site of the old Willis Mill no longer exists, we have to rely on other similar locations to give us some idea of what it once looked like. Here is a quiet woodland pond at the Reynolds Memorial Nature Preserve in Clayton County, Georgia. (Author photos)
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Utoy Church becomes a Field Hospital during the Battle
The Confederates established a field hospital for this area, during the above-mentioned Battle of Utoy Creek, at the Utoy Primitive Baptist Church. The primary surgeon there was Dr. Joshua Gilbert (earlier mentioned as Atlantas first doctor). Dr. Gilbert was assisted by nurse Sally Hendon, with the addition of other volunteers from the area. Doctor and Nurse treated both Confederate and captured Union soldiers, without regard for loyalty of sides. Mt. Gilead Church, six miles to the southwest, also functioned as a similar field hospital, treating wounded soldiers from both sides, as did Dr. Gilberts own residence a half mile away, along the Sandtown Road (near what is now the Cascade Springs Nature Preserve on Cascade Avenue SW), and Dr. Gilbert faithfully galloped back and forth between the three locations, treating the wounded as he was required.
A Colonel James S. Boynton, commanding the Thirtieth Georgia Infantry Division, of Brigadier-General H. R. Jacksons Georgia Brigade, was treated here at Utoy Church, after having been wounded at the Battle of Utoy Creek. A week later, his division commander, the aforementioned Major-General William B. Bate, was also treated at Utoy Church, on 10 August 1864, from wounds received at the Battle of Utoy Creek. General Bate was soon evacuated to Barnesville, Georgia, however (safely away from the danger zone), to recuperate. (Col. Boynton later served as President of the Georgia Senate, and in 1883, upon the death of Governor Alexander Hamilton Stephens, served briefly as Governor himself, until a special election could be held.)
Along with several unknown Confederate casualties of the Battle of Utoy Creek, numerous Federal casualties were also interred at Utoy churchyard, and remained there until 1866, when they were removed by the U.S. Quartermasters Office at Atlanta, and reinterred at the National Cemetery in Marietta, where they lie to this day. The thirty- five casualties of Lieutenant-General Stephen D. Lees Corps of Bates Confederate Division (plus a few men from Andersons Division), remain buried at Utoy Churchyard to this day. Only one mans name is known for certainhe was Private Cannon Hankins, from Tennessee. The United Daughters of the Confederacy honored all of them (known and unknown) some years ago by placing simple marble markers on each of their graves.
The Battle of Utoy Creek was technically a victory for the Confederates (though a Pyrrhic one), and a terrible loss to the Union Army under Sherman. Shermans plan, poorly executed as it was by Schofield, forced the former into deadly and unwinnable trench warfare against the Confederates. Total Federal losses at Utoy Creek alone, between the two corps, were anywhere from three hundred to eight hundred and fifty troops killed, with perhaps another one thousand wounded, or lost (experts estimates differ widely on these figures, reflecting the fact that Federal casualties from the Battle of Utoy Creek were purposely under-reported by Sherman, so as not to hamper Lincolns reelection chances). cxciii The Confederates losses at Utoy Creek were thirty to thirty-five killed outright, and some two hundred wounded or captured. cxciv
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The antebellum G.L. Warren House, built near J onesboro, Georgia in 1840 (when it was still part of Fayette County). This house was used as a field hospital during the Battle of J onesboro, August 31 st and September 1 st , 1864, and as headquarters of the 52 nd I llinois Regiment, U.S. Army. This was shortly after the Battle of Utoy Creek.
Utoy Churchs circa 1828 meeting house (as it was called back then) apparently was burned to the ground by Federal Troops after their capture of Atlanta, as appears from the following invaluable selection from the above-mentioned article My 80 Years in Atlanta, by Sarah T. Huff [emphasis supplied]: 180
Utoy, of historic interest because it was the oldest church in Fulton County, was a mound of ashes after the Battle of Utoy Creek. Organized in 1824, it was the only one of the outlying churches rebuilt, and functions to this day. Few people living today, except for tradition or knowledge of war history, know that such places of worship ever existed. I was only 5 years old when war was declared between the north and the south. Rivaling in vividness my war-time experiences are scenes that come back to me of Utoy Church when I was a child. Seated beside my mother on a high bench in the Amen Corner of the women's side of the old meeting house, I kept still because I had to. In full view of both doors I could but wonder why the men never went in by the women's door and the women never entered through the men's doorway. At home everyone except the slaves, came in or went out through any door they [could find]. Utterly unacquainted with spiritual relationships, I couldn't understand why the members called each other "brother" and "sister." Another thing that puzzled me was why the people washed feet right there in the "meeting house." For some reason I was sent to "black mammy," who sat against the wall behind. When her feet were to be washed by another slave woman, I was sent back to mother. One of the most surprising things was that the owners, while in the "meeting house" addressed their own slaves as "brother" and "sister" just as if they had been white members.
(The Amen Corner was, as Miss Huff relates separately, a particular area of the meeting house where as yet unenfranchised female worshippers were allowed to publicly [and vocally] shout Amen! to whatever the preacher [or other men] happened to say, and with which they agreed.)
This article is also priceless, for our present purposes, in that it presents an eyewitness retelling of an antebellum worship service inside the original, 1828 Utoy meeting house. From this selection, moreover, it will be apparent that the existing Utoy Church building (even covered over by its 1950s-era brick veneer), will have actually been built shortly after the Civil War, and not in 1828 or thereabouts.
Historian Huff relates an amusing incident at a similar nearby church:
Another episode was handed down by my mother. It was of a prayer that failed to end on time. The congregation was being prayed for, on a bright Sunday morning, by the Rev. Mr. Callahan. He wore a very long linen or gingham coat. He happened to be a tall, very thin man, and as he knelt in prayer he unthinkingly tied the tails of the soft material into a knot that he could not untie, and so continued in prayer to hide his embarrassment. Bound and hobbled, he could neither raise himself from the floor nor release his knees. The people became so astonished at the length of the supplication, in which he had prayed for everything under Heaven, that mother and the others arose. Then they saw the preacher's predicament, and he was lifted up and the knot untied.
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Some Twentieth-Century History
Much of the churchs history for the decades of the early Twentieth Century is now lacking, save for what is in the minute books, and may never be properly filled.
It is known, however, that in her will, dated 7 December, 1908 (probated 4 October, 1909), Eliza Ann White, daughter of the above-mentioned William W. White and Elizabeth Willis, and sister of Francis M. White (shown above), bequeathed the sum of One Hundred Dollars (a huge sum back then) to Utoy Church to be used by my Executors for repairs and painting said Church as they see proper. [emphasis supplied] Eliza Ann White also requested (in her will) that her nephew, the aforementioned Dr. John W. White, look after and care for my grave yard lot during his natural life. Eliza Ann White, of course, lies buried next to her parents and sister Sarah in Utoys Churchyard. (Alas, though, it does not seem that Utoy Church ever actually received said coat of paint, for it was still clearly unpainted in the two 1949 photographs we possess of the original, unremodelled church house. This is most strange.)
Eliza Ann White (1830-1909) (left), and a close-up of her gravestone in Utoys Churchyard (below)
An Atlanta Constitution newspaper article survives from July the 15 th , 1916, showing that there was a serious division within the membership of Utoy Primitive Baptist Church about that timea division which was so acute that it resulted in court action:
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[Fold3.] 183
The above-mentioned James J. Brown, it may be recalled, was licensed to preach in 1919, but was not ordained an Elder in the church until 1922, some six years after this unfortunate court battle. It would seem, therefore, that it was his faction which won the court fight. Another fact lends credence to this belief: the fact that Elbert Nelson Landrum, also from his same faction (and a grandson of the above-mentioned Squire Joseph Willis Jr.) lies buried in the churchyard, also having served as church clerk for a number of years. He surely could not have done so, or have been buried in the churchyard, had he been excluded from membership. Other than these few clues, we do not yet know how this nasty and unfortunate court fight got resolved. To say the least, it is a real shame that those who called themselves Christians could have been guilty of such Unchristian-like behavior.
On August 3 rd , 1924, the former division apparently having been put aside, the church held its Centennial Meeting, which was attended by a large congregation of members and friends.
Elder D. P. Smith, we are told, preached first, then the church held its communion and foot-washing service, after which an adjournment was had for dinner. At the afternoon service, a brother W. K. Wamack, from Elam Church, read a part of the 1924 Huff history of the church. The constitution of the church, its rules of decorum, also a copy of Non-fellowship Resolutions, adopted in 1837, were read. The afternoon sermon was preached by Elder J. J. Brown.
Below is yet another interesting article from the Atlanta Constitution, this time dated 27 July, 1919, showing that desperate calls for volunteers to come clean up the cemetery are hardly a new phenomenon:
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(Above) Late Nineteenth- or early Twentieth-Century original, contemporary hand- made wooden church pew, at Flat Shoals Primitive Baptist Church, Henry County, Georgia. Although this pew now sits outside the church building proper (it and its sister pews having been replaced with modern pews), it was once in use in the church building itself, probably for many decades. This is undoubtedly much how Utoy Churchs own early pews would have appeared. (Author photo)
(Below) An Atlanta Constitution article dated 17 November 1920, showing that on at least one occasion, during Prohibition, humble Utoy Cemetery was used to store bootlegged moonshine whiskey!
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I nterior of Flat Shoals Primitive Baptist Church, Henry County, Georgia, showing the unpainted (but varnished) wooden clapboard walls, and the white-painted tongue-in- groove ceiling. This writer was informed on the occasion of this visit that the ceiling was once higher than this, having been lowered for some reason. Utoy Churchs interior probably looked much the same (minus the modern accoutrements). (Author photo, with the kind permission of the membership and pastor of Flat Shoals Church)
There were unfortunately more legal troubles for the church in the later Nineteen-Forties. Over the years since the church was deeded the original four-acre lot in 1830, the church had gradually been deeded or given outright several additional, adjoining parcels of land. We are not yet certain which parcels, since no records have yet been found which might answer these questions. The result of these additional land acquisitions was that by around 1949 (when the only known historical photographs of the church were taken), the property owned by the church apparently amounted to a total of forty-four acres. Twenty- six acres of this acreage was located on the north side of Utoy Street (now Venetian Drive), whereas the remaining eighteen acres were located on the south side of the same street, in a different land lot. This latter lot was the one containing the Spring, which the church had used for immersion baptisms, ever since the lot was acquired for the church in 1826 by William W. White.
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Above: Southside Sun Newcomers Section article, dated 18 March, 1971, on the interesting history of Utoy Church and Cemetery. (Note, however, that the photo labeled as being Dr. Joshua Gilbert is actually a retouchedand reversedphoto of his brother, Dr. William Gilbert. Note also the interesting statement that the trusteeship for the cemetery ended in 1942probably upon the death of E. Nelson Landrum, a deacon and church clerk, who is known to have died on 8 October, 1942.) (Courtesy of the late Beatrice Speir Bryant.)
What happened after 1949 is something of a mystery, though one thing is clear, based on a few known facts: portions of this forty-four acres of land got sold off for housing development, ostensibly to raise funds for the renovation of the church, and the upkeep of the cemetery. That was the noble intention, at any rate. The reality, however, was apparently somewhat different. Evidently some of the members of Utoy Church claimed that these parcels of land had been sold without the permission of the entire church body, and that moreover, those parcels had been deeded to the Church, under the stipulation 187
that, should the parcels ever be re-sold by the church, the proceeds of the sale were to revert to the original grantees (who were also members of Utoy Church). Apparently, this failed to happen, and by 1950, yet another court battle ensued involving the members of Utoy Church, shamefully pitted against one another in a most unchristian-like manner.
Not all was gloom and doom during Utoys history, as the following article from the late, lamented Atlanta Daily Intelligencer, under date of 14 January, 1871, shows. The scanned image reproduced here is unfortunately blurry, but nonetheless describes a fox hunt as having taken place in the woods near Utoy Church (and only seven short years after the Civil War had ravaged this same area):
[The named participants in this fox hunt were: Angus Perkerson, Dr. J ohn S. Wilson, Messrs. Hardin, Poole, Herring and others. The man named Poole was probably Dr. William Fletcher Poole, son-in- law of the Dr. William Gilbert mentioned above. Dr. Poole, who is known to have lived in the area, built a circa-1860 antebellum home which fortunately still exists. The above Dr. J ohn Stubbs Wilson was yet another son-in-law of Dr. William Gilbert. Angus Perkerson was a son of Sheriff Thomas J efferson Perkerson, also mentioned above. All of these gentlemen represented the cream of southwest Atlanta society at that time.]
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In a corner of the cemetery property, there exists to this very day a trench that is said to have been part of the Confederate fortifications that were the defense line around Atlanta, the brainchild of the above-mentioned Col. Lemuel P. Grant, for whom Atlanta's Grant Park was later named.
At the site of the cemetery is a Georgia Historical Commission Marker, erected in 1961. (Marker Number 060-192, location: 33 42.94 N, 84 26.98 W in Southwest Atlanta, Georgia, in Fulton County). It is at the intersection of Cahaba Drive and Bayberry Drive, on the left when traveling north on Cahaba Drive. The street address of the cemetery property on which the marker sits is: 1465 Cahaba Drive SW, Atlanta, GA 30311. The cemetery property has been owned since 1984 by the Utoy Cemetery Association, Inc., (founded in 1977), a tax-exempt, volunteer organization of descendants of the families buried in the cemetery, and is dedicated to the restoration and preservation of the cemetery.
(Author photo)
. . .
An Alphabetical Roster of All Known Marked Graves in Utoys Churchyard
An Alphabetical Roster of All Known Marked Graves in Utoys Churchyard
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190
Above: an Atlanta Journal newspaper article, dated 1 February, 1978, concerning the cleanup progress at Utoy Cemetery by the newly-formed Utoy Cemetery Association, I nc. Pictured (l-r) are the founding president of the Association, Fulton County Superior Court J udge (retired) J . Everett Thrift (1892-1982), and founding treasurer, J . Frank Lee (1907-1999).
191
Above: part of a Southside Sun article on the cemetery cleanup, dated 6 December, 1979. 192
Above: part of another (undated) Southside Sun article about the cemetery restoration.
193
194
Right and previous page: Atlanta Journal-Consti- tution article about the cemetery and recent re- storation attempts, dated 15 J anuary, 2012.
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An Alphabetical Roster of All Known Marked Graves in Utoys Churchyard
Here follows a listing of all known marked graves in Utoys churchyard, made by the author as a seventeen-year-old in 1982 (with a few more recent additions/corrections):
A Alexander Mamie J. 13 Nov 1873 1 Mar 1953 1 Alexander William D. 12 Sep 1868 17 Jul 1914 2 Andrews Mrs. Fannie Bryant 11 Apr 1952 3
B Bartlett Mary Elizabeth (infant d/o Mr. & Mrs. Haywood B. Bartlett) 28 Oct 1910 9 Nov 1910 4 Bartlett Nadine V. Nannie Barrentine (wife of Alonzo Jackson Bartlett) 26 Dec 1877 17 Aug 1915 5 Belk Amy 1818 1890 6 Belk Georgia M. 1871 1886 7 Belk Martha 1808 1858 8 Belk Mary Jane 1845 1929 9 Belk Warren A. 1810 1890 10 Belk Warren A. 1874 1964 11 Belk W. Floyd 1877 1959 12 Belk William W. 1837 1913 13 Blunt John circa 1805 23 Mar 1843 14 Bourne Edna Aline 11 Sep 1899 11 May 1900 15 Bryant Charles C. (s/o J.T.) 15 Feb 1871 10 Jun 1871 16 Bryant Clifford O. 25 Feb 1879 11 Jul 1951 17 Bryant Daisy S. 8 Nov 1907 16 Jan 1966 18 Bryant Elmer L. 11 Aug 1911 17 Oct 1957 19 Bryant Elna Beatrice Bea 27 Aug 1907 21 Oct 1996 20 Bryant Eugene 12 Mar 1906 16 Apr 1926 21 Bryant inf. s/o C.O. & Mary 31 Jul 1914 16 Oct 1914 22 Bryant John Thomas 11 Feb 1839 28 Dec 1911 23 Bryant Julia 28 Nov 1940 28 Feb 1968 24 Bryant Marthena Marchman 6 Nov 1840 22 May 1889 25 Bryant Mary Little 3 Jan 1876 8 Sep 1952 26 Bryant Pearl 27 Feb 1882 2 Sep 1903 27 Bryant Rebecca Chambless 27 Oct 1818 24 Sep 1896 28 Bryant Rufus Henry Bud 4 Apr 1905 22 Jul 1969 29 Bryant William 14 Sep 1810 16 May 1888 30 Bryant William Henry 26 Feb 1848 16 Apr 1897 31 Bullard Camilla 1854 1931 32 Burt Alice Beulah Landrum6 Nov 1879 5 May 1920 33 Burt Cortis Floyd 29 Aug 1858 16 Feb 1912 34
C Cagle Jackson 31 Jan 1839 9 Feb 1880 35 196
Carroll A. M. 14 Oct 1814 30 Oct 1896 36 Carroll Marion M. 2 Jun 1890 8 Mar 1897 37 Carroll Maud G. 5 Aug 1893 9 Feb 1897 38 Center Annie L. White 17 Feb 1883 11 Oct 1961 39 Center infant son 1902 1902 40 Center infant son 1903 1903 41 Center Major Milton 30 Jun 1913 18 Nov 1913 42 Center Zenus Barton 11 Apr 1875 31 Aug 1960 43 Chaffin E. E. Johnson 11 Jul 1864 27 Jun 1890 44 Chaffin John F. 20 Oct 1852 17 Aug 1925 45 Chambers inf. s/o S.E. & B.F. 30 Dec 1890 2 Jan 1891 46 Childress Ezekiel Jesse 16 Dec 1846 6 Feb 1902 47 Childress Georgia Willis 14 Aug 1841 17 Jun 1926 48 Childress Henrietta Reeve(s) 8 Dec 1813 circa 1841 49 Childress James E. 2 May 1874 1 Oct 1948 50 Childress Jane L. Reeve(s) 17 Aug 1826 1 Nov 1902 51 Childress Jesse 17 Aug 1812 25 Nov 1878 52 Childress Jesse J. 22 Oct 1869 1 Sep 1911 53 Childress John Asbury DeJarrnette 16 Sep 1836 12 Apr 1905 54 Childress Sarah Antoinette Willis 25 Oct 1839 8 Feb 1897 55 Childress Sarah E. Bryant 1 Nov 1842 3 Sep 1872 56 Clower Joseph Franklin [F.C.] 1851 30 Aug 1893 57 Clower Mandy Velva White [M.V.C.] [1 Dec 1861/Jun-1932] 58 Cochran Exie Ellis 1879 1963 59 Cochran inf. s/o Mr.& Mrs.J.P. 10 Dec 1903 26 Jan 1904 60 Cochran James P. 1875 1932 61 Cornwell Camilla O. (d/o C.W.) 10 Apr 1859 31 Jul 1860 62 Cornwell Charner W. 19 Nov 1837 4 Feb 1860 63 Cunningham Mary 7 Jul 1883 13 Jun 1884 64 Cunningham Mary Ann 8 Jan 1833 1 Jun 1883 65 Cunningham Robert 27 May 1817 2 Dec 1882 66 Cunningham Sarah Ethel 17 May 1893 15 Oct 1899 67 D Davis Eliza no dates 68 Davis Jerry no dates 69
E Ellis John 1826 5 Aug 1904 70
G Gammon J. F. [Joshua] 29 Jun 1850 3 May 1897 71 Gilbert Ansel L. 31 Aug 1846 13 Feb 1906 72 Gilbert Dr. Joshua 17 Sep 1815 18 Apr 1889 73 Gilbert? [Marked only as E.D.G.] 74 Gilbert George W. 3 Oct 1818 12 May 1819 75 Gilbert Inf. d/o Wm & N.H. 30 May 1857 30 May 1857 76 Gilbert Joshua L. 31 Oct 1815 13 Sep 1816 77 Gilbert Julia A. 15 Feb 1850 15 Jun 1850 78 197
Gilbert Kate L. 13 Aug 1849 9 Apr 1889 79 Gilbert Lola M. 10 Oct 1859 21 Aug 1860 80 Gilbert Martha Butler 5 Jan 1831 15 Nov 1917 81 Gilbert Sarah [D.A.R. marker/no proof of burial] 82 Gilbert William [D.A.R. marker/no proof of burial] 83
H Hankins Cannon 1837 1864 84 Harbuck Corrine 16 Sep 1881 13 Jun 1883 85 Harbuck G. E. 16 Oct 1848 19 Jul 1903 86 Harbuck Lizzie 21 Nov 1855 24 Oct 1906 87 Hardwick Frederick 8 Nov 1832 24 Jan 1880 88 Head George Bethuel 23 Aug 1849 12 Jan 1910 89 Head John Felix 12 Jan 1854 11 Jun 1921 90 Head John Luke 20 Mar 1878 17 Nov 1930 91 Hendon Isham circa 1781 after 1850 92 (Incorrectly listed as a Revolutionary War soldier, 1760-1829) Hendon Sarah ----- 14 Jul 1910 93 (Incorrectly listed as Heredon) Hendon Sally Murry ----- 1825 94 (Incorrectly listed as Heredon, and as the first person buried in the cemetery) Herndon G. W. 9 Dec 1837 7 Apr 1913 95 Herren Edmund R. 11 Jan 1822 17 Jan 1888 96 Herren William Wilson 17 Sep 1858 22 Nov 1935 97 Herring Esther Chatham 17 Feb 1791 10 Jul 1861 98 Hughey Camilla Gilbert 5 Jan 1842 7 Sep 1923 99 Hughey Henry Holcombe 4 Dec 1836 10 Feb 1906 100
J Jackson Mary 12 Jul 1872 14 Sep 1927 101 Jones James Daniel Jimmie Sr. 22 Dec 1899 8 May 1939 102
K Key Nancy Harriet 10 Feb 1819 14 Aug 1871 103 Humphries Gilbert
L Landrum Avy Jane 10 Oct 1829 22 Mar 1919 104 Landrum Billie C. 13 Jan 1917 10 Oct 1988 105 Landrum Clarmon Alice Thomason Willis 8 Nov 1855 14 Jun 1922 106 Landrum Elbert Nelson 21 Jan 1876 8 Oct 1942 107 Landrum Ella Elvira 24 Dec 1881 31 Jul 1937 108 Landrum Francis Christopher 9 Apr 1852 10 Jul 1935 109 Landrum Georgia G. 12 Feb 1882 ----- 110 Landrum James 10 Jan 1823 16 Mar 1908 111 Landrum James F. 22 Sep 1907 16 Dec 1972 112 Landrum Julia 22 Sep 1886 22 Sep 1886 113 Landrum Wilder J. 18 Sep 1877 18 Jul 1942 114 198
Lee Alice May (d/o J.R.) 4 Feb 1890 25 Apr 1896 115 Lee Bennie W. (s/o J.R.) 8 Sep 1887 28 Mar 1896 116 Lee Elizabeth Florence White 15 Apr 1868 6 May 1933 117 Lee James Robert 9 Sep 1857 12 Jan 1938 118 Lee Jessie A. (s/o J.R.) 17 Sep 1891 29 Mar 1896 119 Lee John A. 12 Nov 1831 17 Dec 1906 120 Lee Olie B. (s/o J.R.) 4 Aug 1893 18 Apr 1896 121 Lee Seaborn Milard 21 Jun 1876 30 Oct 1903 122 Lee Susan E. (sp. John) 25 Nov 1831 3 Mar 1916 123
M McCool Pearl McDaniel 11 Jan 1894 23 Mar 1940 124 McCullough David 10 Mar 1872 13 Nov 1873 125 McCullough Mary 15 Mar 1870 18 Nov 1873 126 McDaniel Alice 24 Jul 1875 24 Jul 1875 127 McDaniel Annie 1847 1 Dec 1914 128 (mother of Laura, Alice, Ida, & Pearl McCool) McDaniel Ida 24 Jul 1875 24 Jul 1875 129 McDaniel Laura 26 Jun 1875 12 Feb 1940 130 McDaniel Leila 1875 1956 131 Morgan Julia Maie (d/o W.H.) 3 Dec 1859 1 Sep 1900 132 Murray Claude 4 Oct 1877 8 Sep 1902 133 N Norris Laura Elizabeth Ellis 16 Oct 1862 11 May 1920 134 Norton Martha Aurelia Porter 7 Apr 1826 30 Sep 1889 135
P Pearson Robert S. 27 Jul 1852 8 Apr 1885 136
R Ratteree William Henry 1873 16 Dec 1935 137 (Co.D, 3rd U.S. Vols. Sp. Am. War) Roberts Clementine 1856 1940 138 Ross Mamie Clara Clower 6 Jun 1888 7 Dec 1969 139 Rowe Maud (w/o J.W.) circa 1892 1 Feb 1929 140
S Sale Daniel William Jr. 12 Apr 1945 18 Jan 2011 141 Shuler Esther O. Duncan 25 Apr 1902 18 Dec 1928 142 Shuler Mary Emeline White 8 Apr 1879 4 Mar 1971 143 Shuler Samuel A. 23 Dec 1876 21 Aug 1899 144 Shuler Samuel A. Jr. 10 Dec 1928 15 Jan 1929 145 Smith Ann 146 Smith Francis 147 Smith Lou Anna 12 May 1869 3 Apr 1928 148 Smith Marion S. 2 Feb 1909 28 Mar 1914 149 Smith Martha 150 Smith Nancy 151 Smith Willie Thomas 9 Feb 1891 24 Feb 1911 152 Stowers Vera L. 11 Oct 1941 26 Nov 1942 153 199
Suttles Macajah (s/o Wm.) 1790 1850 154 Suttles Margaret Harbin 1748 16 Jul 1839 155 (Charter member of Utoy Primitive Baptist Church, 1824) Suttles William (Rev. Sol.) 1731 23 Jan 1839 156
T Thrift Edna F. Head 2 Jul 1888 5 Feb 1973 157 Towner Bonnie Lee 12 Aug 1966 12 Aug 1966 158 Towner Milford R. 7 Aug 1912 4 Nov 1996 159 Towner Richard Steven 22 Jul 1942 6 May 1983 160 Towner Vinnie Mae Mann 21 Jan 1923 11 Nov 2006 161 W Warner Annie M. circa 1893 16 Jul 1895 162 (d/o W.W. & E.). White Arminda Emeline 27 Oct 1822 3 Oct 1903 163 (Incorrectly listed as Amanda) White Augustus Jacob 12 Apr 1890 12 Jun 1895 164 White Charlie Elbert 11 Feb 1875 11 Mar 1888 165 White Eliza Ann 8 Mar 1830 6 Aug 1909 166 White Elizabeth Frances 24 Feb 1835 9 Aug 1911 167 Marchman White Elizabeth Willis 16 Dec 1801 3 Apr 1883 168 (Longest-lived female church member) White Francis Marion 1 Jan 1827 25 Dec 1925 169 White George Allison 9 Mar 1862 6 Sep 1912 170 White Georgia Ann Smith 4 Nov 1855 5 Mar 1929 171 White Irma (w/o Harry?) circa 1902 14 Nov 1971 172 White Jesse Franklin 17 Oct 1853 13 Dec 1858 173 White Joseph 13 Aug 1865 12 Aug 1872 174 White Lillian West 5 Aug 1901 ----- 175 White Marion 16 Jan 1899 12 Dec 1916 176 White Mary Douglas 19 Sep 1867 10 Jul 1952 177 Murray White Mary Elizabeth Stephens 30 Aug 1856 25 Nov 1904 178 (w/o F. O. White; listed as Marry E. Stevens) White Oscar Marion 7 Aug 1881 13 Sep 1942 179 White Sarah Almerine 8 May 1832 19 Dec 1888 180 White Sarah M. G. 7 Oct 1856 29 Nov 1858 181 White William Marion 28 Dec 1855 6 Dec 1925 182 White William Wilson 22 Dec 1800 17 Nov 1895 183 (Longest-lived male church member) White Willie Walker 26 Jan 1881 26 Apr 1881 184 Williams Leomi 26 Jan 1893 18 Jul 1915 185 Willis Elizabeth S. Lesley 23 Mar 1814 22 Apr 1859 186 Willis Infant daughter 26 Nov 1869 26 Nov 1869 187 of J.D. & M. K. Willis Joseph Jr. 3 Jun 1812 9 Jun 1875 188 Willis Joseph De Kalb 23 May 1843 8 Mar 1907 189 200
Willis Mary K. Childress 10 Jan 1849 2 Nov 1912 190 Willis Nancy Ann 1 May 1851 19 Dec 1895 191 Childress Willis Sarah G. 28 Dec 1834 1 Dec 1895 192 Strickland Willis William John 27 Aug 1849 28 Aug 1909 193 Franklin Wills Pinckney W. ----- circa 1978 194
The following persons, while not consisting of marked burials, are nonetheless indicated to lie buried in Utoys churchyard, based either on contemporary newspaper obituaries or original death certificates [DC] which list Utoy Churchyard as their final resting place:
Bankston Oliver (aged 2) Obituary dated 29 May 1911 [AGA]* (s/o Mr. & Mrs. O.E. Bankston) Bannister Charles David 20 Dec 19141 Mar 1927 [AC]+ (s/o Austin Bannister & Mary Mae Hunter) Bannister Infant Daughter 192315 Jun 1925 [AC] (d/o Austin Bannister & Mary Mae Hunter) Barker Hattie E. (aged 2) Obituary dated 26 Apr 1911 [AGA] (d/o Mr. & Mrs. E.E. Barker of East Point) Bartlett Miss Caroline Obituary dated 15 Jul 1911 [AGA] Bartlett Missouri 18551915 [AC] (wife of Robert E. Bartlett) Bartlett Robert E. 1859--Apr 1917 [AC] (Uncle of Haywood B. Bartlett [q.v.]) Betsill Eugene (aged 13) Obituary dated 28 Nov 1908 [AGA] (s/o Mr. & Mrs. C.D. Betsill) Bryant Mrs. Nannie Obituary dated 22 Feb 1910 [AGA] Cobb Priscilla Morgan Funeral on 17 Jan. 1907 [AC] (Married to Wm. R. Cobb in Gwinnett Co. Ga. 23 Jul 1845) Cobb William R. (age 82) Died 21 Sep 1905 [b. Jan. 1825] [AC] Cochran Donald (age 71) Obituary dated Aug 1913 [AC] Cochran Fred (age 1) Died 12 Jul 1918 [AC] (s/o Mr. & Mrs. J.L. Cochran) Crow Martha M. White Obituary dated 10 Apr 1908 [AGA, AC] (d/o Utoy members James V. White & Martha M. Weaver; Married to Young S. Crow in DeKalb Co. Ga. 8 Jan. 1854) Crow Young Stephen 17 Jun 18305 Dec 1902 [AC] Cunningham Mary V. (age 2) Died 24 May 1911 [AC] (d/o Mr. & Mrs. F.J. Cunningham) Ellis Emily Caroline Hendon Died 27 Oct 1910 [AGA, AC] (Wife of John Ellis, a marked burial at Utoy, and grandmother of Mrs. J.P. Cochran, East Point, Ga.) Gilbert Mrs. M.L. Obituary dated 4 Jan 1915 [AC] Helms Laban A. (b.Oct 1850, NC); Obit. dated 13 Feb 1910 [AC] 201
Hines Matthew Obituary dated 7 May 1906 [AC] Horton Infant (2 months old) Died 11 Dec 1912 [AC] (child of Mr. & Mrs. D. H. Horton) Hull Rabun Chester Obituary dated 1 Jun 1913 [AC] (s/o Mr. & Mrs. Z.C. Hull) Landrum Joseph Bennett 18 May 186226 Jul 1876 [AC] (s/o James A. and Avy Jane Landrum) Owensby Lucretia Cox 31 Jul 18391 Jan 1929 [DC] (d/o Henry Cox & Em[e]line Pace) Peek Mary Texas Richards Died 6 Oct 1924 (age 75) [DC] w/o W.B. Peek; d/o Perry Richards & Nancy Camp) Reynolds Mrs. Malinda 1845Oct 1918 [AC] Shelton A.C. (age 55) Died 29 Jul 1908 [AC] (left a wife and four children) Shelton Mrs. E.E. Obituary dated 11 Sep 1915 [AC] Sherman Jands O. [James?] Obituary dated 24 Jun 1917 [AC] Smith Mrs. Bobbie Obituary dated 1 Oct 1908 [AC] Smith Mrs. Arthur Obituary dated 1 Jun 1913 [AC] Wallace Joseph 11 Mar 18005 Jan 1865 (Married Elizabeth H. Willis in Jasper Co. Ga. 15 Dec 1819) White Mrs. Lula (age 45) Died 7 Oct 1906 (@ 65 Ella St.) [AC] Williams Henry (aged 26) Obituary dated 09 Jul 1908 [AGA] Wright Mrs. J.A. (age 50) Died Sep 1912 [AC]
*The Atlanta Georgian and News, Atlanta, Georgia. + The Atlanta Constitution, Atlanta, Georgia.
The following additional persons are claimed by unverified family tradition to lie buried in Utoy Churchyard, in unmarked graves (alas):
White Jacob Jr. c.1772c.1861 White James V. 1804-4 Apr 1892 White Martha M. Weaver c.1812post 1880 White Sarah Williams c.1775c.1857
These additional names can serve as a valuable reminder of just how little we truly know about the rich history this church and cemetery actually possesses, if only we could somehow make the numerous silent rocks in the churchyard come alive to bear vocal witness.
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As shown above, and contrary to earlier statements from some, the earliest marked grave in the cemetery (perhaps also the earliest burial) is dated 13 September 1816. The second oldest marked grave is dated 12 May 1819. Both are apparently original, contemporary tombstonesby far the oldest in all of Fulton County. Garrett did not notice them in his 1930 survey of the cemetery, and he was not alone in overlooking them. Lying in a portion of the churchyard often covered by a dense overgrowth of vegetation, they have been unfortunately easy to miss. Sadly, though, in recent years acid rain has by now almost completely and permanently obliterated the inscriptions both gravestones bore as recently as the early 1980s. Being made of soft and erodable marble, these tombstones have sadly shared in the fate of the Parthenon, the noble ruined Greek temple in Athens, slowly and inexorably being eaten away by Greeces similar acid rains.
(Left) Fulton Countys two oldest contemporary gravestones, dated 1816 and 1819. Author photo.
Both graves were infant sons of a family named Gilbert. Contrary to earlier speculation, their exact parentage is at present unknown and unproven. There is no evidence whatsoever to suggest that they were infant sons of an aged Revolutionary War veteran named William Gilbert, although a Revolutionary veteran by this name did indeed reside in De Kalb County in the years 1827-1840 (see afterward). This connection has sometimes been claimed by some persons, but this writer has yet to see any shred of real, hard evidence to support it, and wild speculation of this sort remains nothing more than sheer hogwash. The two infant Gilbert children probably died during a local epidemic. Smallpox, dysentery, typhus, yellow and typhoid fevers were all-too common back then, 203
and were greatly feared. Mortality ratesespecially among infants, children, and pregnant women, were staggeringly high. Medicine (to say the least) was in its infancy.
Significantly, though, both of these infant burials predate the official founding of the church (and therefore the cemetery) by almost eight years. The area in which the cemetery now lies was not even officially a county of the State of Georgia until the autumn of 1821, when Henry County was created, encompassing this area. It is therefore a profound mystery how these two infant burials could have ended up in our cemetery, five years before European-Americans were officially allowed to settle in this area, and eight years before the church or cemetery even officially existed. It has been suggested that these two infant boys may have been the children of a missionary couple who had been sent into this area to proselytize the Creek or Muscogee Indians; this idea, too, however attractive it may be, remains only an unproven hypothesis. Perhaps they died elsewhere, on the dates indicated on their gravestones, and were simply brought here later for reburial by their family, at some point after 1824.We have to admit that we may well never know how and why these two infant Gilbert boys ended up in our cemetery, so far in advance of its official founding.
Perhaps this Gilbert family whose infant sons lie buried in Utoy Churchyard were in fact related to the Gilbert family whose scions later worshipped and are buried at Utoy Church. cxcv However likely this hypothesis may appear (even to this present writer) it cannot yet conclusively be proven. As mentioned above, these later Gilberts included Atlanta and Fulton Countys first two practicing physiciansbrothers William and Joshua Gilbert. It would furthermore appear likely (though this too cannot now be proven), that what is now Utoy Churchs cemetery may have begun its existence as a Gilbert Family burying ground, by virtue of the apparent fact that two infant boys of a Gilbert family were buried there in 1816 and 1819several years before the 1828 date when Utoy Church is known to have moved to this location. Curiouser and curiouser.
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Late Nineteenth Century burial scene in Georgias Carroll County. Here, mourners have gathered at Little Vine Primitive Baptist Church Cemetery. The coffin can be seen in the center of the photo, resting on two wooden chairs. Many a similar scene must have occurred at Utoy Primitive Baptist Church Cemetery. (Courtesy of the Georgia Archives)
[Succeeding page: a rare photo of Elder Elijah Webb, who was pastor at Utoy Primitive Baptist Church from around 1873 to 1877. Courtesy of Tony Sills.] 205
206
Exterior of the original 1830s log cabin now at the Atlanta History Center. Only the power lines in the background remind us that this is the Twenty-First Century, and not the Nineteenth. (Author photo)
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(Below) Pools of crystal-clear water in a tributary stream of South Utoy Creek, near where Gen. Bates Confederate troops repelled the Federal advance of August, 1864. This stream is now in the Cascade Springs Nature Preserve. (Author photos)
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Stand of giant tulip poplar trees at Cascade Springs Nature Preserve. These trees, probably well over two hundred years old, were probably alive when General Bates Confederate troops wandered through this area of Fulton County. (Author photo)
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The Light in the Forest: Sunlight filtering down through a canopy of green leaves, along the trunk of a mighty tulip poplar tree, at Atlantas Cascade Springs Nature Preserve. Such old-growth forest as this would have been well-known to Fulton Countys early settlers. Now, however, it is unfortunately very rare. (Author photo) 210
An unscaled map of the Utoy Church and Cemetery property as it existed in 1981 (made by the Author as an ambitious eighteen-year-old, with no knowledge whatsoever of proper drafting techniques). Nonetheless, it appears to be reasonably accurate.
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Portion of the 1911 Hudgens Map of Fulton County, Georgia, showing the Utoy Church properties. (A close-up is shown on the following page.) The author is indebted to Mr. Malcolm McDuffie for providing a copy of this map.
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Close-up of the 1911 Hudgens Map of Fulton County, Georgia, showing the Utoy Church properties. The small, one-acre lot immediately to the west of the church appears to have been owned that year by a person named W. E. B. The one-acre lot to the north of the church appears to have been part of the church graveyard (it seems to have a small cross placed in the middle). That lot was probably the one deeded to the church in 1843 by Noah Hornsby. Notice that the driveway giving access to the church ran along what is essentially now Cahaba Drive SW, apparently giving the lie to the idea (heretofore expressed by at least one individual) that the trench on the church property (running roughly northwest to southeast) was originally an access road to the church, instead of the Civil War-era fortification trench it has always been claimed to have been. Note also that Utoy Street (now Venetian Drive SW) had not yet been extended past the church property.
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Portion of a 1991 map of Metro Atlanta, for comparison, showing the location of Utoy Church and Cemetery (indicated with the arrow pointing to the star).
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Primitive Baptist Practice and Belief
This book is a history of one particular Primitive Baptist Church, but is not any attempt at a history of the denomination itself (still less of their theology, which has been more than adequately discussed elsewhere). Since this history is about a Primitive Baptist church, however, it may be well to briefly summarize the beliefs of that particular denomination: to ask in what that denominations beliefs and worship practices consisted, and where and how they differ from other, better-known Christian denominations. The following section will attempt to address that question.
Each Primitive Baptist Church is founded on a set of beliefs summarized and codified in what are called Articles of Faith. These can vary church to church, but all generally contain several key elements in common, most of which are in fact also common to all Christian denominations.
The first Article of Faith is almost always a belief in One True and Living God, and furthermore, that Jesus was his only Son, and that the Holy Spirit was the Comforter who was promised to come into the world after Jesus ascension.
The second general belief is usually that baptism should be by immersion. Most local churches practice baptizing backward, although a few are known to baptize face first.
The third article is usually a belief that the Lord's Supper (the Eucharist) and Baptism are ordinances or sacraments [this is a semantic issue which can cause some debate], and that only those ministers and deacons who are properly ordained may administer these ordinances.
Although it is not a universally accepted ordinance, a widely practiced ordinance nonetheless (in Appalachia and Northern Georgia) is the washing of the feet of the saints. This ordinance is not generally practiced in Northern Primitive Baptist Churches. Only members of the church are allowed to participate in these ordinances.
Membership in a Primitive Baptist Church is obtained either by baptism, or by transfer by letter from another church of the same faith. For example, a member of a Southern Baptist Church could only join by a new baptism, not by transfer (notwithstanding that both are nominally Baptist).
Most, but not all, Primitive Baptist Churches do not permit their members to belong to secret societies, such as the Masonic Lodge, Odd Fellows, or any other closed group which does not permit everyone to attend. This rule seems to have been developed just after the American Civil War to prohibit membership in the Union League, and in the Ku Klux Klan. In order to make the rule fair, moreover, it was extended to any institution that didn't permit general membership. Most Primitive Baptist Churches in the pre-Civil War era and for sometime after the War, permitted membership of black persons. In fact, no church is presently known which prohibits black membership at the present time. Despite this welcoming openness, however, most black persons chose to form their own separate churches in the Reconstruction period of American history.
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The key issue that makes the Primitive Baptist Church unique, at least in the current time, is a very Calvinistic belief in Predestination. This is the idea that God, before the world began, knew the fate of all of the entire human race, and that that fate cannot be changed by anything the person does while he lives. This issue goes to the very core of the idea of what God is. In Primitive Baptist theology, God is an all-powerful deity, knowing the end from the beginning, and that by the weight of his foreknowledge, all things are set and cannot be changed. This belief does not, however, relieve the person of responsibility for sins that the person may commit while here on earth. Since God is God, and knows all things, and since man is man, and cannot know all things, there is thus no certainty of eternal life for mankind, but, rather, there exists what is referred to as a lively hope that one day, such will be the case nonetheless. The relationship between God and man should be as if Heaven would be the person's eternal home. There are in fact varying degrees of belief among Primitive Baptists in this doctrine of Predestination, and the above description is merely an attempt to point a middle ground, and does not necessarily represent the view of any one church or any one person.
There are several church practices that might seem a bit odd to the outside observer, but in many cases they are just as important to the church as the formal Articles of Faith.
Most noteworthy, perhaps, is the unusual style of singing, and the complete lack of musical instruments in Primitive Baptist worship services. The majority of Christian churches, as most people will know, contain pianos, organs, and nowadays, often even electric guitars and drums, causing some churches services to resemble rock concerts more than traditional worship services. Primitive Baptists, by contrast, exclude all instruments for the simple reason that there are no references to musical instruments being used in the early Christian Church in New Testament times, and church doctrine being based on the New Testament and not the Old (unless specifically authorized by the New), musical instruments are therefore omitted.
Singing is usually still done in a very archaic style, and this quaint style is the object of some very serious scholarly study indeed. Apparently, this singing style is a direct importation from Seventeenth- and Eighteenth-Century Scotland, England and Wales, with some Irish influences. Most hymnbooks in use in Appalachia are printed without musical notes. This style of singing, sometimes known as "short metre," is also practiced among some Old Regular Baptists, and also among some Presbyterians. Many Presbyterians are known (among the Primitive Baptists at least) as "Primitive Baptists who went to town." Most of the hymnbooks used in Northern Georgia are of the type known as "shaped note," or "Sacred Harp," a very interesting and long-established tradition in its own right.
In this same vein, such things as Sunday Schools, Tithing, and salaried ministers are also not known. It is very unusual for any "collection" to be taken up at a Primitive Baptist Church in Appalachia, though it is practiced in Northern Primitive Baptist Churches and in some in Northern Georgia.
Since most Primitive Baptist Churches don't take up any monetary collection, the question might well be asked, how do the churches take care of their normal operating 216
expenses? Since these meeting-houses are usually very simple, the only usual expense is a light or heating/ac bill, and that is usually very low. When a major project is to be undertaken, the membership gets together and contributes, financially or otherwise, and gets it done. This is a difficult concept to explain to those who do not belong to these churches.
Many Primitive Baptist Churches are organized in regional groups known as Associations. These Associations meet annually and discuss theological or procedural matters, and there is always considerable preaching at such annual meetings. These meetings are usually well-attended, with people often coming from great distances to attend.
Regular Church services (and this is also where Primitive Baptists differ from most other Christians) are usually held only once a month in many areas, with church members driving many miles to visit other churches, when their own church is not in session.
The Churchs Ministers are known as "Elder" (never "Reverend"), and often travel great distances to serve small churches. Usually more than one Elder is present at any given church service. All attending Elders are given an opportunity to preach, pray or express their views, leading to some very lengthy services indeed! (Pity the poor children having to endure these interminable services. This writer knows: his own denomination, while not Primitive Baptist, nonetheless resembled them in this respect.)
These churches are congregational in polity, and since there is little if any direction from above (from the Associations), this practice can lead to many divisions. Each individual church has the right to issue a decision on questions of theology or practice that come before it. This leads to divisions in the congregations, and therefore a quaint and curious practice known as "multiplication by division." This term, too, will need some explanation:
Two or more Associations may cover the same geographic area, due to these divisions. In addition, there may be several independent churches in the same area.
For example, in Southwestern Virginia there are: the Sandlick Association, three Washington Associations, Three Forks of Powell's River Church, St. Clair's Bottom Church, Mate's Creek Church, and the Union Association.
In Georgia, the Utoy Primitive Baptist Church originally belonged to the Yellow River Association. Today, the successor to that group is the "Towaliga" Association. This association still exists, although Utoy Church's membership does not.
Some of these Associations are "in fellowship" with the others, but none are "in fellowship" with all of the others. Issues dividing these Associations include: Absolute Predestination of All Things, the issue of what form Eternal Punishment will take, what constitutes the Resurrection of the Body, what constitutes proper practice, and whether or not an Elder should preach on radio or television.
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Window of Flat Shoals Primitive Baptist Church, Henry County, Georgia, showing the Nineteenth-Century style shutters in a closed position. (Author photo)
218
A Brief History of the Primitive Baptists It is probably also worth noting here how the Primitive Baptist Church rose to prominence in the early Nineteenth Century. Many immigrants to America in the Eighteenth Century were from Northern Ireland and Scotland, and were therefore members of Presbyterian congregations. In fact, many of the first churches formed on the American frontier were Presbyterian. Presbyterians have had a practice of having their ministers be seminary trained, even in the very earliest days (believing strongly in the importance of education and learning as they always have).
There was usually, however, a severe shortage of educated ministers to go around in early America, and the frontier was not usually an inviting or lucrative field in which to serve. Baptists, by contrast, had and do not have such requirements. Theologically, in that early time, the only significant difference between the Presbyterians and the early Baptists was the issue of baptism by immersion, versus by sprinkling, and the Primitive Baptist Church thus seemed to suit many of these churchless Presbyterians, who had migrated into areas in which no trained Presbyterian minister was available for many years, but a Baptist church lay near at hand. Prior to the American Revolution, the Baptists had in fact been persecuted in Virginia. The Church of England (the Episcopal or Anglican Church) had been the established church there for many decades, since the founding of Jamestown. After the Revolution, therefore, most Baptist ministers felt a large burden lifted, and preached when and wherever they could, and thus "evangelized" the American frontier. Also in those early days, the Church of England itself was somewhat Calvinistic in theology, and though it was a further stretch than many Presbyterians had to make, many persons did also leave the Episcopal Church to join these early Baptist Churches. In addition, many of the German sects were similar in theology to the Primitive Baptist Church, and many of these persons also joined, again due to a lack of trained ministers on the frontier. The Baptists, then, succeeded so well in these frontier areas (it would seem), largely by defaultsimply because they were there, and the others so often were not.
As shown above, early churches multiplied in the De Kalb/Fulton area after 1824, mostly of the Primitive Baptist, Methodist, or Presbyterian faiths. Very few Missionary Baptist Churches predate the Civil War. Many of the Baptist churches known as the "Old Regulars" are coexistent with the Primitive Baptists, and most are the result of schisms within the Primitive Baptist Churches. The Episcopal Churches are for the most part Twentieth-Century Churches, as are most examples of any other denomination in most areas of the South. The multiplication through division principle has had a great influence in many other denominations in Appalachia and the South in general, giving rise to the multiplicity of churches in the region.
These issues may seem trivial to a non-member, but they are crucial to Primitive Baptists.
By the time of the early Eighteen Hundreds, most Baptist churches in America had adopted various doctrines and practices which differed significantly from former Baptist standards. During these same times, there were many Baptist churches which continued to hold to traditional views. The contention between these two groups ultimately became 219
so sharp that, by the time of the late Eighteen Twenties, new fractures began to develop in the Baptist fellowship. This growing division was accelerated in 1832, when a group of the more conservative Baptists met at Black Rock, Maryland to compose a general address, in which they announced and explained their resolve to withdraw their fellowship from the liberal doctrines and practices of the Baptist faith. The resulting document, generally known as the Black Rock Address, had a widespread influence, across the entire nation, and led church after church across the country to take similar action. The conservative churches deriving from this unfortunate but necessary division later became known as Primitive (or original) Baptists, whereas the more liberal churches (ironically) later became grouped together as the Southern Baptist Convention. cxcvi
A beautiful example of a complete raised, dry-fitted, stacked-rock mound tomb at Utoy Churchyard. I t was partially restored by the Author, by comparison with extant complete Early-Nineteenth-Century examples in other ancient Georgia cemeteries, during the late Winter and Early Spring, 2011. The bottom three courses (nearest the ground level) are original. (The restoration, in conformity with modern restoration guidelines, is reversible.) When this tomb was first made, the interior thereof would have been filled with earth, and in this would have been planted one or more evergreen Holly bushes (evergreens being symbols of Eternal Life). (Author photo)
220
Elder Joe F. Hildreth, Utoy Primitive Baptist Churchs pastor from 1958 to 1971. Elder Hildreth is famous (and beloved) in the Primitive Baptist World as having served as the publisher of their Old School Hymnal, and for having served as editor and publisher of several other equally noteworthy Primitive Baptist publications. He is now a valued member of, and adviser to, the Board of Directors of the Utoy Cemetery Association, Inc.
Front cover of a circa 1968 publication by the Utoy Primitive Baptist Church. (Both images are courtesy of Elder J oe F. Hildreth.)
221
Several preachers gathered at Utoy Primitive Baptist Church, circa 1960 or 1961: from left to right, bottom to top, were: Elders J . A. Monsees, Elzie D. Speir, Sr., Roy N. Mitchell, J ohn Todd, Clarence Keaton, Rufus Brantley, Elzie D. Speir, J r., J oe F. Hildreth, J erry M. Hunt, J r.
NOTE: At the present time (2014), this is the only known photograph of the interior of historic Utoy Church before it, too, underwent remodeling. (This is the back or West wall of the church buildinga wall which during the year 2009 was completely obliterated by the present occupants, in the process of their expanding the back part of the priceless and irreplaceable historic edifice. This photo thus records for posterity a portion of the church building whichalasno longer exists.)
(Photo courtesy of Elder J oe F. Hildreth)
222
This page: J ane Louisa Pink Reeve(s) Childress (1826-1902), with her daughter Rosa Pink Childress Abercrombie and her husband John Abercrombie, and their family, probably in the early 1890s. Jane Reeve(s) Childress (the name is confusingly spelled both ways) was the widow of J esse Childress J r. (1812-1878). Both were faithful members of Utoy Primitive Baptist Church, and both lie buried in the churchyard. In the photo, Jane is seated on the right, holding a book. (Source: Ancestry family trees)
(Due to the Index having already been created for this book at the time when this priceless photograph was discovered by this writer, it unfortunately could not be neatly fitted into the book in chronological order, without making necessary a significant re-write of the entire Index. It is hoped that this unavoidable anachronism can be forgiven by the reader.)
223
Appendix
Additional information concerning Utoys known African-American involvement which we unfortunately could not place in chronological order in the text without causing a significant rewrite of the entire Index:
A marked grave exists at Utoy, inscribed Mary Jackson (see photo, this page). It was long suspected that this grave was that of an African-American person, and, until quite recently, we simply were unable to prove that belief. Recently-discovered evidence, however, now leaves us in no doubt that Mary Jackson was, indeed, at least one of Utoys suspected numerous African-American burials (if not church members):
Grave marker at Utoy for Mary Davis J ackson. 224
While attempting to research the above Mary Jackson, this writer discovered the below death certificate, from Fulton County, Georgia, for a nearly identical Mary Jackson. Since the death date (at least) is identical to the death date inscribed on the Utoy Mary Jacksons grave marker, and since the name of the cemetery in which she was buried looks suspiciously like Utoy, there can now be little doubt that she was the same person who is buried at Utoy with an inscribed tombstone labeled Mary Jackson. 225
Notice that the name of the cemetery is here spelled phonetically (the way it sounded when said aloud) by the (Caucasian) county registrar, as "Utah" Cemeteryapparently reflecting the way in which he heard it pronounced. Surely only a very old-fashioned, country African-American person would have been likely to have pronounced the name Utoy in such a fashion that an uninformed Caucasian would have unthinkingly assumed it referred instead to some place named Utah. This writer thinks that there can be no doubt, however, that it was our very own "Utoy" Cemetery which was intended here. For one thing, there is no such place, in all of Fulton County, Georgia, named "Utah" cemetery. The reader will surely agree with this analysis.
As alluded to above, notice also that although the date of death on the certificate is identical to that on her gravestone, the birth date differs completely. This writer simply doesnt know how to reconcile this discrepancy.
This record also gives us the name of Mary's husband, Frank Jackson, as well as the names of her parents (Burl Davis and Ellen), and their states of birth (Virginia).
It also gives us the name of the funeral director (R.C. Tompkins, Atlanta, Georgia), and Mary Jackson's occupation (domestic) and cause of death (general paresis/contributed to by probable cerebral hemorrhage).
All in all, a quite valuable find.
A huge, still-unanswered question is why Mary Jackson was buried at Utoy in the first place. Was she somehow a church member there (even in the 1920s, and thus in the middle of the infamous "Jim Crow" era of segregation and discrimination)? That would be astounding, if true. Alternatively, was Utoy Cemetery perhaps used as a local burying ground for the poor, as appears likely from the many other recorded (but unmarked) burials we know of, and seconded by the known fact that Utoy Churchs Cemetery Trustees sold burial lots in their churchyard throughout the 1920s, 1930s, and 1940s, apparently to all comers who could present money green enough for the purpose? This latter reasoning, indeed, seems not only reasonable and plausible, but even likely especially in view of Utoy Churchs then-perpetual financial distress and consequent urgent and never-ending need for funds.
On the following page is the 1920 Federal Census image for Frank and Mary Jackson, showing that they had a daughter named Bessie Jackson, who was born in Georgia circa 1896. We can also see that this family was residing on Matthew Street, which was exactly where Mary was residing in 1927 when she died.
Since this writer couldnt seem to readily find very many other earlier records which obviously pertain to this family, it therefore appears that they may have moved around a good bit before locating in Fulton County, Georgia prior to 1920.
226
(Above) 1920 U.S. Federal Census for Fulton County, Georgia, showing the family of Frank and Mary J ackson.
There was some additional information to be found regarding these people however:
The above Frank Jackson married Mary Davis in Fulton County, Georgia, on 22 January, 1891. ("Colored" Marriage Book D, Page 307.) This reference is found on page 123 of Fulton County, Georgia Marriage Records, 1866-1902 ("Colored" Books A-G), by Ted O. Brooke.
The same Frank Jackson (apparently) is listed in "Georgia Deaths, 1919-1998" (Ancestry.com) as having been born circa 1880, and as having died in Fulton County, Georgia on 11 May 1952. This reference, however, unfortunately does not list a burial place. Frank Jackson, too, is probably buried at Utoy, in one of the several unmarked graves next to his late wife.
This writer also found the widower Frank Jackson (husband of Mary) in the 1930 and 1940 censuses of Fulton County. Listed with him in both censuses were several family members, which altogether enables the reconstruction of a tentative, though probable, family tree, as follows: 227
Burl Davis ====== Ellen [ ? ] b. Virginia | b. Virginia c.1850? | c.1850? | | Frank Jackson ======================= Mary Davis c.1879--11 May 1952 | 1872-1927 married 22 Jan. 1891 | Fulton Co. Ga. | | _____________________|_____________ | | | Bessie Jackson Florrie Jackson Otis Jackson b.1896 GA b.1898 GA b.1906 GA ======== Wm. H. Perkins Sr. b.1895 GA | _______________|_________________ | | | Columbus Perkins Wm. H. Perkins Jr. Leroy Perkins 17 Dec. 1915- b.1919 b.1922 3 Feb. 1971
That oldest Perkins boy, Columbus, in turns out, enlisted as a private at Georgias famous Ft. Benning on 17 April, 1943 (per "U.S. World War II Army Enlistment Records, 1938- 1946" at Ancestry.com). The extrapolated year of birth from this record (1915) is two years older than his birth year of 1917 from the 1930 and 1940 censuses. He was also listed as "single, with no dependents," and with "one year of high school."
"Georgia Deaths, 1919-1998" (also on Ancestry.com) lists Columbus Perkins as having been born circa 1918, and as having died in Baldwin County [probably at the state mental hospital in Milledgeville] on 3 February, 1971.
The "Social Security Death Index" (Ancestry.com) also has him, but born on 17 December, 1915. In all other respects, this reference agrees with the "Georgia Deaths" reference.
Those Perkins boys are listed as "nephews" of their apparent mother Florrie in the 1940 census. However, the 1930 census apparently lists them correctly as her children.
At the present time, this writer has not discovered any further information regarding this family represented at Utoy. It is hoped, of course, that living descendants of this family may one day come forward and claim their ancestors resting place at Utoy, and properly care for and respect the same (which at present, alas, is sorely neglected). 228
Works Cited
1830 United States Federal Census, De Kalb County, Georgia. Georgia Department of Archives and History, Morrow, Georgia.
1840 United States Federal Census, De Kalb County, Georgia. Georgia Department of Archives and History, Morrow, Georgia.
Author unknown, When Whitehall was called Peters Street, The Atlanta Journal, (quoting Francis M. White). Sunday morning, January 13, 1924.
Barnwell, Katherine, Atlantas First Physician Rolled His Own Pills, Atlanta Journal/Constitution Magazine, March 30, 1958 (quoting Atlanta historian Dr. Levi Willard).
Bieder, Jean G., A History of the Utoy Primitive Baptist Church, Atlanta, Georgia: 1972. 20 pp. (A privately-printed, unpublished college research paper, a copy of which is in the possession of the author of this work.)
Boland, Dr. Frank K., Atlantas First Physician Atlanta Historical Bulletin, May 1933, pp.14-19
Boykin, Samuel, History of the Baptist Denomination in Georgia (2 Volumes). Paris, Arkansas: reprinted by The Baptist Standard Bearer, Inc., 2001 (The Baptist History Series, Number 9).
Carter, Samuel III, The Siege of Atlanta, 1864, New York: St. Martin's Press, 1973.
Cooper, Walter Gerald, Official History of Fulton County. Atlanta, Georgia: Fulton County Grand Jury History Commission, 1934 (Reprinted: Spartanburg, South Carolina: The Reprint Company, Publishers, 1978.)
Cotter, William Jasper, A.M., My Autobiography, ed. Charles O. Jones, D.D., II, pp. 17- 22. http://www.archive.org/stream/myautobiography00cott/myautobiography00cott_djvu.txt.
Craven, Avery Odelle, Soil Exhaustion as a Factor in the Agricultural History of Virginia and Maryland, 1606-1860, Columbia, South Carolina: The University of South Carolina Press, 2006.
DEKALB COUNTY, GA MILITARY Indian Wars Pension Martin Crow (wid Sarah J.) (Capt James M. Calhoun, Dekalb Georgia Guard) (usgenwebarchives.net), at http://files.usgwarchives.net/ga/military/indian/pensions/crow.txt
229
Garrett, Franklin M., Atlanta and Its Environs (Athens, Georgia: University of Georgia Press, 1969)
Gast, Phil, Part 1 of Utoy Creek: Restored cemetery shares story of Confederate hospital in Atlanta, The Civil War Picket, 28 March, 2011, and Utoy Creek: The Atlanta Civil War battle of which youve never heard, ibid., 17 May, 2011. (Quoting Charlie Crawford, president [2011], Georgia Battlefields Association, and Maj. L. Perry Bennett, U.S. Army historian) http://civil-war-picket.blogspot.com/search?q=Utoy
Georgia Department of Archives and History, Board of Physicians Registry of Applicants, 1826-1881 (Georgia), Registry of Students Names (microfilm).
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Georgia Department of Archives and History, Journal of the House of Representatives (Georgia), pp.3-4
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Georgia Department of Archives and History, Minute Books of Utoy Primitive Baptist Church. (on microfilm) Morrow, Ga.
230
Grayson County Virginia Heritage Foundation, Primitive Baptist Faith and Practices, New River Notes, Since 1998: Historical and Genealogical Resources for the Upper New River Valley of North Carolina and Virginia, http://www.newrivernotes.com/nrv/primitiv.htm , (and from other similar sites). The present writer has edited and re-written these articles considerably, mostly for style and grammar.
Huff, S.C., Historical Sketch of Utoy Church, Atlanta, Georgia: Privately printed, 1924. (Rare pamphlet at the Georgia Archives. BX 6480. U86 H83 Loc. 310/2).
Huff, Sarah T., My 80 Years in Atlanta, Atlanta Journal Magazine, August 9, 1936. http://www.artery.org/08_history/UpperArtery/CivilWar/SaraHuff/My80YearsInAtlanta_ All.pdf
Humphries, [Judge] John D., Utoy Church Atlanta Historical Bulletin #7, June 1933.
Hunter, Florence, Unpublished, Untitled Manuscript Family History of the Hunter and Gilbert families of Laurens and Greenville Counties, South Carolina,. circa 1970. (Supported by additional documented research by this author. Copy in possession of this author. )
Johnson , Isaac N. , Letter, Jan. 12, 1833; Decatur, Dekalb Co[unty], G[eorgi]a [to] Wilson Lumpkin, Milledg[e]ville, G[eorgi]a. Repository: Hargrett Rare Book and Manuscript Library, The University of Georgia Libraries, Telamon Cuyler Collection, box 49A, folder 05, document 01 (four pages total). Accessed via GALILEO Digital Library of Georgia: Southeastern Native American Documents, 1730-1842 (Document TCC542): http://neptune3.galib.uga.edu/ssp/cgi-bin/tei-natamer- idx.pl?sessionid=7f000001&type=doc&tei2id=tcc542
Kirwan, A.D. editor. Johnny Green of the Orphan Brigade: the Journal of a Confederate Soldier (Lexington, Kentucky: The University of Kentucky Press, 1956; reprinted 2002).
Krakow, Kenneth K., Georgia Place-Names: Their History and Origins, Macon, Georgia: Winship Press, 1975.
Kurtz, Wilbur George: Notebooks and Ledger, (Wilbur G. Kurtz, Sr. Papers, MSS 130, Kenan Research Center, Atlanta History Center.) (Atlanta, Georgia.) http://ahc.galileo.usg.edu/ahc/view?docId=ead/ahc.MSS130- ead.xml;query=;brand=default
Kurtz, Wilbur G., Whitehall Tavern, Atlanta Historical Bulletin, April 1931.
Minutes of the Mississippi Baptist Association, 1817. Southern Baptist Historical Library and Archives, Nashville, Tennessee; History of American Missions to the Heathen from their Commencement to the Present Time, Page 379, Worcester, Massachusetts, 1840 and Rev. J. S. Murrow, Beginnings of Baptist Indian Missions, The 231
Baptist Home Mission Monthly, Volume XIV, Number 1, January 1892. Southern Baptist Historical Library and Archives, Nashville, Tennessee.; and American Baptist Magazine and Missionary Intelligencer, Volume 1, Page 4. Published at Boston, Massachusetts, 1817. Southern Baptist Historical Library and Archives, Nashville, Tennessee. (cited in Ports, Michael A., Isaac Suttle, Frontier Baptist Preacher http://www.scribd.com/doc/97289974/Isaac-Suttle-Frontier-Baptist-Preacher ).
Monroe, Herbert, Largest Local Railroad Family In Service Nearly 300 years The Atlanta Journal, circa December 1938.
Price, Vivian, The History of DeKalb County, Georgia, 1822-1900, Fernandina Beach, Florida: DeKalb Historical Society/Wolfe Publishing Company, 1997
Reese, Col. William Emmett, ed. Fannie Lou Camp Fisher, The Settle-Suttle Family, Carrollton, Georgia: Thomasson Printing Company, 1974.
Shavin, Norman, and Bruce Galphin, Atlanta: Triumph of a People, Atlanta, Georgia: Capricorn Corporation, 1982.
Smith, Gordon Burns, History of the Georgia Militia, 1783-1861 (4 volumes). http://www.factorswalk.com/militia/militia.htm
Storey, Steve, Monroe Railroad (1833), RailGa.com: Georgias Railroad History and Heritage, http://railga.com/monr33.html
Strayer, Larry M. & Richard A. Baumgartner, editors, Echoes of Battle: the Atlanta Campaign (Huntington, West Virginia: Blue Acorn Press, 1991), pp. 286, 290.
Swanton, John R., Early History of the Creek Indians and their Neighbors (Smithsonian Institution Bureau of American Ethnology Bulletin 73) Washington, D.C.: Government Printing Office, 1922.
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234
I ndex
A Abercrombie, John 222 Abercrombie, Rosa Pink Childress 222 Adams, Jane 111 Afro-American Historical and Genealogical Society 194 Alexander, Dr. James F. 145 Alexander, Mamie J. 195 Alexander, William D. 195 Allen, Whitmell Phillips 35, 38 Almond, Elder W. T. 67 Anderson, Mr. 87 Andersons Division, C.S.A. 178 Andrews, Mrs. Fannie Bryant 195 Angier, Elizabeth Angeline Herring 94 Angier, Dr. Nedom L. 94, 145 Armistead, Joel C. 123 Armstrong, Brig.-Gen., C.S.A. 162 Arnold, Anderson D. 139 Atkinson, Robert 99 Atkinson, William 70, 101 Atlanta Milling Company 171 Atlantic and West Point Railroad 19 Attaway, Susan(na) 100 Ayers, Matilda 116
B Bacon, Nicholas 73 Baker (family) 32 Baker, John M. 46 Bankston, Cynthey 120 Bankston, John 120 Bankston, Joseph 73 Bankston, Oliver 200 Bankston, Sarah 108 Bannister, Charles David 200 Bannister, infant daughter of A. & M. 200 Barge (family) 32 Barker, Hattie E. 200 Barnard, George 157 Bartlett, Alonzo Jackson 195 Bartlett, Miss Caroline 200 Bartlett, Haywood B. 72, 182 Bartlett, Mary Elizabeth, infant daughter of Mr. & Mrs. H.B. 195 235
Bartlett, Missouri 200 Bartlett, Nadine V. Nannie 195 Bartlett, Robert E. 200 Bate, Gen. William B., C.S.A. 150, 162-163, 170, 178, 207-208 Beasley, M. C. 121 Belk, Amy 195 Belk, Georgia M. 195 Belk, Martha 195 Belk, Mary Jane 195 Belk, Warren A. (elder) 87, 91, 195 Belk. Warren A. (younger) 195 Belk, W. Floyd 195 Belk, William W. 195 Bennett, Lt. Col. L. Perry, Jr., U.S.A. 7, 193-194 Berry, Susan 112 Betsill, Eugene (son of Mr. & Mrs. C.D.) 200 Bieder, Jean G. 7, 48, 75, 135, 152, 155 Biffle, John 147 Big Warrior (Creek Chief) 15 Biggers, Dr. Stephen T. 142 Black, Mr. 20 Black Rock Address, The 219 Blackstock, Nancy 100 Blackston, Mary 122 Blunt, John 195 Board of Physicians of Georgia 137 Boggs, Archibald 77, 94, 139 Boland, Dr. Frank K. 145 Bourne, Edna Aline 195 Boykins History of the Baptist Denomination in Georgia 126 Boynton, Col. James S., C.S.A. 150, 178 Braddock (s Retreat) 147, 149 Brantley, Elder Rufus 221 Brock, Gretchen 193 Brooke, Ted O. 226 Brooks, Mr. 147 Brotherhood of Physicians (Atlanta) 144 Brown, Elder James J. 67, 70, 72, 74, 182-183 Brown, John (Abolitionist) 156 Brown, Linney 101 Brown, Middleton W. 117 Brown, William Asa 182 Bryant, Charles C. 195 Bryant, Clifford O. 195 Bryant, Daisy S. 195 236
Bryant, Elmer L. 195 Bryant, Elna Beatrice Speir (Mrs. R. H.) 7, 74, 186 Bryant, Eugene 195 Bryant, infant son of C.O. & Mary 195 Bryant, John Thomas 195 Bryant, Julia 195 Bryant, Marthena Marchman 66, 195 Bryant, Mary Little 195 Bryant, Mrs. Nannie 200 Bryant, Pearl 195 Bryant, Rebecca Chambless 195 Bryant, Rufus Henry Bud 195 Bryant, William 195 Bryant, William Henry 195 Bullard, Camilla 195 Bullard, Mary 111 Bullard, William 110 Burt, Alice Beulah Landrum 195 Burt, Cortis [Curtis] Floyd 195 Burnes, James 147 Bynum, G. N. 182
C Cagle, Jackson 74, 122, 195 Cagle, Sister 122 Cagle, Susie R. 123 Cain, John R. 121 Caldwell, Andrew 87, 95 Caldwell, J. M. 95 Caldwell, R. H. 95 Calhoun, Capt. James M. (Mayor) 92-93, Calhoun, Rachel Ann 113 Callahan, Rev. Mr. 180 Caroline, a black sister 113 Carroll, A. M. 195 Carroll, Marion M. 195 Carroll, Maud G. 195 Carroll, William W. 73 Carter, Col. 20 Carter, Samuel III (historian) 163, 166-167, Cash (family) 32 Cason, Edward 121 Cason, Permelia 121 Cathey, Mr. 87 Catlin (George) 14 Center, Annie Louise White 196 Center, infant son (b&d 1902) 196 237
Center, infant son (b&d 1903) 196 Center, Major Milton 196 Center, Zenus Barton 196 Chafin (family) 141 Chaffin, E.E. Johnson 196 Chaffin, John F. 196 Chambers, infant son of S.E. & B.F. 196 Chandler, Adjutant Thomas W. 140 Chatham/Cheatham, James 109 Chatham, William (heirs of) 109 Cheek, Elder W. J. 67, 72 Cherokee Indians 23-24, 32, 133 Childress (family) 74, 186 Childress, Ezekiel Jesse 123, 196 Childress, Parthena Georgia Ann Willis 196 Childress, Henrietta Reeve(s) 196 Childress, James E. 196 Childress, Jane 107 Childress, Jane Louisa Pink Reeve(s) 146, 196, 222 Childress, Jesse Jr. 102, 124, 146, 196, 222 Childress, Jesse Sr. 102-103, 106, 109, 114, 138-139 Childress, Jesse J. 196 Childress, John 146 Childress, John A. D. (Elder) 107, 139 Childress, John Asbury DeJarnette 107, 196 Childress, (Sarah) Sally 105 Childress, Sarah Antoinette Willis 196 Childress, Sarah Elizabeth Bryant 196 Childress, Susan(na) 107 Clark, John Jr. 138 Clarke, Colonel Elijah 138 Cleveland, Jesse F. 139 Clower, Joseph Franklin 196 Clower, Mandy Velva White 196 Cobb, Priscilla Morgan 200 Cobb, William R. 200 Cochran, Donald 200 Cochran, Exie Ellis 196 Cochran, Fred (son of Mr. & Mrs. J.L.) 200 Cochran, infant son of Mr. & Mrs. J.P. 196 Cochran, James P. 196 Cochran, L. C. /C. L. 74, 182 Coe, Dr. Hayden 145 Cole, John 103 Confederacy, United Daughters of the 178, 186 Confederate States Army 140 238
Cook, Elder J. H. 67, 72-73 Cooper, Walter G. 7 Copeland, Carl B. 182 Cornwell, Camilla O. 196 Cornwell, Charner W. 196 Cornwell, Eli 139 Cotter, Mr. 17-23 Cotter, Rev. William Jasper 17-23, 32 Couch (family) 186 Couch, Benjamin 101 Couch, Jane 100 Couch, (Mary) Polly 101 Couch, Reuben 100 Cox, Brig.-Gen. Jacob D. 162-163, 165-167, 169 Crecy, a black sister 113 Crow (family) 93, 99 Crow, Abner 120 Crow, Annis Browning 93, 112, 121 Crow, Joshua 93 Crow, Margaret Peggy Stroud 93 Crow, Mrs. Martha White 200 Crow, Martin (the Elder) 93, 121 Crow, Stephen Sr. 93 Crow, William Martin 87, 92-93 Crow, Young Stephen 93, 200 Cumming, Catherine 102 Cumming, Harmon 102 Cunningham, Mary 196 Cunningham, Mary V. 200 Cunningham, Mary Ann 196 Cunningham, Robert 196 Cunningham, Sarah Ethel 196
D DAlvigny, Dr. Noel 145 Daniel [Brother] 73 Daniel, Robert 73 Dargin, Bishop Jerry 69 Darnall, Dr. J. M. 145 Daughters of the American Revolution 138, 148, 150 Davis, Benjamin 15 Davis, Burl 225, 227 Davis, Eliza 196 Davis, Ellen 225, 227 Davis, Jack 18 Davis, Jefferson (President, C.S.A.) 159 Davis, Jerry 196 239
Davis, Mrs. Milton 186 Dearing, Nancy 116 Decatur (Stephen) 27 DeKalb Georgia Guards (militia unit) 92-94 Demolay (Masonic Boys organization) 191 Dempsey, Elder J. W. 67 Denny, Dr. Thomas 145 Diggs, Eliza F. 123 Diggs, John 72, 122 Dobbins, Rebecca 111 Donehoo (family) 32, 186 Donehoo, Elizabeth Wilson 56, 99, 146 Donehoo, James 56, 72, 146 Donehoo, Paul 146 Dunlap, Catherine 109 Dunlap, Elizabeth 102 Dunlap, Esther 99, 109 Dunlap, James 56, 99 Dunlap, John 101 Dunlap, Mary 56, 99 Dunlap, Nancy 99, 102 Dunlap, Tabitha Toby 112 Dyson, Asenith 100 Dyson, Isom (Isham) 101
E Easter (Esther), a black sister 111 Edmon(d)s, Pitt R. 121 Edward, Elder Sim[e]on 67, 73, Ellis, Elizabeth 122 Ellis, Mrs. Emily Caroline Hendon 200 Ellis, John 196 Ellis, Rebecca 122 Ellis, Judge W. D. 182 Elstner, Lt. Col. George R., U.S.A. 172 Embry, Abel Owen 104-06, 111 Embry, Elizabeth 105, 111, 115 Embry, Hiram Howard 93, 102, 104-06, 111-112 Embry, Divine Howard 104-06, 111 Embry, Merrell 104-06, 111 Embry, Nancy Chatham 106, 111 England, Church of (Anglicans) 218 Episcopal Church 218
F Fain (family) 32 Fayette, Marquis de la 26 Ferguson (family) 32 240
Fitz (Dr.) 145 Fitzsimmons, Capt. Joseph P., U.S.A. 172-173 Flournoy, Dr. Josiah A. 145 Ford, Rachel Ann 112-113 Foster, W. W. 116 Fowler, Dr. C. Dixon 141 Frederick, a black brother 105, 135, 152 Fulton County Medical Society 146 Fulton County Militia 140
G Gammon, J. F. 196 Garrett, Ann 105 Garrett, Franklin Miller 7, 9, 24, 30, 33-35, 56, 73, 89-92, 122, 146, 148-149, 152, 171, 193, 202 Gasaway, Amelia 120 Gasaway, John 120 Georgia Historical Commission 187 Georgia Militia 140 Georgia State Legislature 139 Gilbert (family) 32, 34, 53-54, 74, 146, 202-203 Gilbert, Ansel L. 196 Gilbert, Elizabeth Humphries 143 Gilbert, infant boys (buried at Utoy) 138, 202-203 Gilbert, George W. 196 Gilbert, infant daughter of Wm. & N.H. 196 Gilbert, James 138 Gilbert, Jeremiah Sr. 53, 137, 142 Gilbert, Jeremiah Silas 30-32, 93, 139-140, 144 Gilbert, Jesse 139 Gilbert, Dr. Joshua 53, 84, 137-138, 142-146, 150, 178, 186, 193, 196, 203 Gilbert, Joshua L. 196 Gilbert, Julia Amaltha 196 Gilbert, Kate Livingston 196 Gilbert, Leah Westmoreland 137, 142 Gilbert, Lola M. 196 Gilbert, Mrs. M. L. 200 Gilbert, Martha L. Mattie Butler 144, 196 Gilbert, Sarah 138, 196 Gilbert, Sarah Matilda Till Perkerson 93 Gilbert, Dr. Westmoreland Land 146 Gilbert, Dr. William 53, 93, 137-144, 186-187, 203 Gilbert, William (Rev. Sol.) 137-138, 197, 202 Gilbert, Dr. William Leak 143 241
Gilbert (?), E.D.G. 196 Gillem, Lettie 121 Gilmer, Lt. George Rockingham 15 Glasscocks Company (Alabama Militia) 108 Goddard, Elizabeth 101 Gospel Messenger, The 136 Grady, Henry W. 143 Graham, Mr. Randel 120 Grant, Col. Lemuel P. 82, 157, 159, 188 Grant, Dr. W. T. 145 Grayson, Sam 19 Green (family) 113 Green, Johnny 170 Green, Obedience Biddy White 113 Green, Tandy Holman Sr. 105-108, 113, 115 Greene, D. 147 Griffin, Amy 120 Grisham, Elder Josiah 67, 72, 114, 129, 134 Grisham, Margaret Peggy 114, 134 Grogan, Bartholomew (Bartlett) 104, 112 Grogan, EuniceNicey Land 104, 112 Guest, George 107, 110 Guest, Nathaniel 107, 110 Gulledge, W. H. 73 Gunn, Margaret Rhodes 126 Gunn, Elder Radford 67, 70, 73, 103, 114, 126-129 Gunn, Sophia Beck 127 Guyton, Nathaniel 118 Gwinnett, Button 26
H Haguewood, Aaron 73 Hale, Elder James 46, 67, 73, 98, 126, 129, 136, 186 Haley, Ambrose Miskell 72, 115-116 Haley, Elizabeth Hendon 116 Haley, Lucinda C. Riley 116 Hall, a black brother 106 Hall, Elder Daniel R. 69 Hamby, Elder Isaac 67 Hankins, Pvt. Cannon 178, 197 Harbuck, Corinne 197 Harbuck, G.E. 197 Harbuck, Lizzie 197 Hardin, Mr. 187 Hardwick, Frederick 197 Hardy, Elder N. B. 67 Hartsfield, Mayor William B. 75 242
Hatcher, Mary Ann 120 Hayes, President Rutherford Birchard 94 Head, George Bethuel Bryant 197 Head, John Felix 197 Head, John Luke 197 Heart, John 121 Helms (family) 166, 176 Helms, Laban A. 166-167, 200 Henderson, D. L. (genealogist) 194 Hendon (family) 32 Hendon, Capt. Isom (Isham) 105, 186, 192, 197 Hendon, Israel 107 Hendon, Peggy M. 105 Hendon, Sally (nurse) 178, 186, 197 Hendon, (Sarah) Sally Murray 105, 192, 197 Hendon, William 116 Herndon, G.W. 197 Herren (family) 186 Herren, Amanda 122 Herren, Edmund R. 197 Herren, Elizabeth Willis 169-170 Herren, David Elbert 169-170 Herren, (Mary) Polly 106 Herren, Nancy 106 Herren, Olive Ann 117 Herren, Sarah 104 Herren, William Wilson 197 Herren, Zachaeus 104 Herring (family) 74, 102 Herring, Charlotty Willis 99, 117, 134 Herring, Esther Chatham 108, 134, 197 Herring, Joel 33, 70, 72-73, 93, 108, 114, 117-118, 134 Herring, Mr. 187 Herring, Mary 121 Herring, Stephen 87, 93-94, Herring, William 94, Henry, Patrick 26 Higgins, Amelia 100 Hildreth, Elder Joe F. 7, 67, 70, 186, 220-221 Hildreth, Virginia Huffman 7 Hill, Lance (photographer) 191 Hill, Elder W. T. 67, 71 Hines, Matthew 200 Hippocrates (father of medicine) 145 Holbrook (family) 32 243
Holley (family) 186 Holley, James M. 77-78, 94, 104, 106, 112, 139 Holley, John 61-62, 77-78, 104, 106, 112, 141 Holley, Nancy 113 Holley, Sarah Sally 104 Hood, Gen. John Bell, C.S.A. 94, 159, 163-164 Hopewell Culture 12 Hornbuckle, Ann 108 Hornbuckle, Dorcas 108 Hornsby (family) 32, 71, 75, 135, 186 Hornsby, Catherine 106 Hornsby, Cynthy 122 Hornsby, Elizabeth 122 Hornsby, Elizabeth Knighton 103, 134-135 Hornsby, Fanny 102, 106, 111 Hornsby, Harriet 102, 106, 111, 120 Hornsby, Henry 104, 112 Hornsby, Jane 120 Hornsby, John 107, 110 Hornsby, Leonard 110, 135 Hornsby, Lucinda 122 Hornsby, Nelly 107, 110 Hornsby, Noah 64, 87, 95, 103-104, 134-135, 143, 212 Hornsby, Noah H. 105 Hornsby, Poncy C. 122 Hornsby, Sarah Sally (elder?) 102, 106, 111 Hornsby, Sarah Sally (younger?) 102, 106, 111 Hornsby, Marion A. 75, 135 Hornsby, Mary 112 Hornsby, Thomas 108 Hornsby, William 101-102, 106, 111 Horton, infant son of Mr. & Mrs. D.H. 201 Howard, Hawkins 115 Howard, Dianese 194 Howard, Mary 115 Howard, Mrs. (Lucretia) 103, 106 Huff (family) 74 Huff, Elizabeth 123 Huff, Jeremiah Clayton 61, 72, 121 Huff, John Wilson 66 Huff, Sarah T. 7, 24, 56, 58, 121-122, 179-180 Huff, Elder S. C. 7, 63, 65, 74-75, 136, 183 Huffman, Elder Langdon E. 68, 186 Hughes, Anna Anny 116 Hughes, Elizabeth 109 244
Hughes, Isaac 77-78, 101-102, 106, 108-109, 114, 118 Hughes, James 120 Hughes, Rebecca 120 Hughey, Camilla Gilbert 197 Hughey, Henry Holcombe 197 Hull, Rabun Chester 201 Humphries (family) 186 Humphries, Charner 29-30, 92, 96, 140, 146 Humphries, John 72 Humphries, Judge John D. 7, 55, 79, 93, 110, 122, 125, 152, 155 Humphries, John W. 122 Humphries, Rhoda C. 122 Hunt, Elder Jerry M., Jr. 69, 186, 221 Hunter (family) 141 Hunter, Nancy Gilbert 141-142
I Isabella, a black sister 103 Isom, Charles 147 Ivy, Hardy 82
J Jackson, Gen. Andrew 22-24, 90 Jackson, Brig.-Gen. H. R., C.S.A. 150, 178 Jackson, Bessie 225, 227 Jackson, Frank 225-7 Jackson, Mary Davis 197, 223-7 Jackson, Otis 227 James, Martha Patsy 100 Jameson, R. F. 61 Jefferson (Thomas) (President) 23 Johns, Sarah 120 Johnson, Isaac N. (Sheriff/Senator) 72-73, 102, 108, 130-133 Johnson, John 105 Johnson, Mr. 90 Johnson, Judith J. 102 Johnson, Nancy 118 Johnson, Zadock 105 Johnston, Gen. Joseph B. , C.S.A. 159 Johns(t)on, Rosey 119 Jones, James Daniel Jimmie Sr. 197 Jordan, Elder J. A. 67, 70, 73, Jordan, Sarah Sally 101 Jowers, Benjamin 114
K Kalb, Baron Johann de 27 Keaton, Elder Clarence 221 245
Keller, Henry H. 87, 95 Kelley, James 118 Kelley, Tilitha 118 Kenady (Kennedy), Margaret 109 Key, George 140 Key, Nancy Harriet Humphries Gilbert 139, 143, 197 Key, T. W. Ted 7, 25-26 Kilpatrick, Britton 108 Kingin, Pvt. Emory Eugene 158 Kingkannon, Ann 100 Kirkpatrick, James 139 Kurtz, Wilbur George 30, 144, 169-170
L Land (family) 101, 104 Land, Elizabeth 102 Land, Joseph 102, 104, 113 Landers, Elder John 46, 73, 98, 186 Landrum, Avy Jane 197 Landrum, Billie C. 197 Landrum, Clarmon Alice Thomason Willis 197 Landrum, Elbert Nelson 74, 182-183, 186 Landrum, Ella Elvira 197 Landrum, Francis Christopher 197 Landrum, Georgia G. 197 Landrum, James 74, 122 Landrum, James F. 197 Landrum, John 123 Landrum, Joseph Bennett 201 Landrum, Julia 197 Landrum, Mary Jane 122 Landrum, Wilder J. 197 Lanier, W. E. 182 Lansdale/Lansdel, Moses 118 Leach, Dorcas 121 Leach, Elizabeth 121 Leach, William 121 Lee (family) 186 Lee, Alice May 197 Lee, Bennie W. 197 Lee, Elizabeth Florence White 197 Lee, J. Frank 7, 190 Lee, John Taylor J.T. 122 Lee, James Ellis 74, 123 Lee, James Robert 198 Lee, Jessie A. 198 Lee, John 115 246
Lee, John A. 122, 198 Lee, Nancy F. 122 Lee, Olie Burton 198 Lee, Dr. Seaborn Bartow 72, 74, 186 Lee, Seaborn Milard 198 Lee, Gen. Stephen D., C.S.A. 170, 178 Lee, Susan Elizabeth McGee 198 Lee, Susanna Ellis 115 Lewis, T. 122 Leyden, Austin 94 Leyden, Rhoda Catherine Herring 94 Lincoln, Abraham (U.S. President) 178 Lindsey, John P. 117 Linsley, John L. 118 Lister, Lord 145 Livsey (family) 186 Livsey, Elder J. M. 67, 70, 73, Lloyd, Ernest T. (philanthropist) 192 London, a black brother 103 Long, Stephen A. 82 Lord, J. F. 73 Lott, Rebecca 120 Louisiana Zouaves 169 Lucy, a black sister 103 Lumpkin, Martha Atalanta (Compton) 84, 130 Lumpkin, Gov. Wilson 84, 130-133
M Madden, Nelly 110 Maddox, Nelly 107, 110 Mallory, William H. 66 Maner (family) 102 Maner, Alford (Alfred) 100-101, 105, 111 Maner, Hosea 56, 73, 98, 100-101, 105, 111 Maner, Rebecca Herren 105, 107 Maner, Sarah Mary Land 100 Maner, Selah 101 Manns Company (Georgia Militia) 134 Marbury, Gilbert A. 171 Marchman, Malvin Palestine 66 Marshall, Chief Justice John 24 Martin, Amelia 111 Martin, Charles Charley 119 Martin, Jain (Jane) 121 Martin, Joseph J. 72, 120 Martin, Lucy 119 Martin, Permelia 111 247
Martin, Rebecca 117 Martin, Sarah E. 121 Martins Atlanta and Its Builders 143 Mason, Joel 109, 117 Mason, Martha 116 Mates Creek Church 216 May, Alford 105 May, Amason 104 May. Nancy 106 May, William 105 McClendon, Mary 109 McCool, Pearl McDaniel 198 McCullough, David 198 McCullough, Mary 198 McDaniel, Alice 198 McDaniel, Annie 198 McDaniel, Ida 198 McDaniel, Laura 198 McDaniel, Leila 198 McDuffie (family) 186 McDuffie, Malcolm 7, 63, 193, 211 McDuffie, Sarah Sally 101 McIntosh, Chief William 24 Medical College of Georgia (Augusta) 137 Mercer, Thomas 15 Methodist (Episcopal) Church 218 Miles, Bryant 101, 105, 111 Miles, Jincy (Jiney?) 111 Missionary Baptists 218 Mississippian Culture 12 Mitchell, Elder H. G. 67 Mitchell, Margaret 94 Mitchell, Elder Roy N. 221 Mitchell, Samuel 82 Monday, a black brother 109 Monroe, Herbert 169 Monroe, James (President) 26 Monsees, Elder J. A. 221 Moore, E. 73 Moore, Elder J. O. 70 Morgan, Eady 119 Morgan, Charlotty Lotty 113 Morgan, Julia Maie 198 Moton, B. F. 73 Muscogee (Creek) Indians 9, 12, 14-15, 17, 23-26, 32, 186, 203 Murphy, C. 87 248
Murray, Claude 198 Muse, Ray 26
N [name not recorded] a black brother 110 Norcross, Jonathan 84 Norris, Laura Elizabeth Ellis 198 Norton, Martha Aurelia Porter 198 Norwoods Battalion (Alabama Militia) 108
O Ohio, Army of 159 Old Regular Baptists 215, 218 Old School Hymnal, The 220 Oliver (family) 32, 186 Oliver, Charity 105 Oliver, Jeremiah 110 Oliver, Mary 109 Oliver, Thomas 109 Orphan Brigade 170 Orr, Mary 93-94, 101, 111 Orr, Matthew J. 92-94 Orr, Robert 72, 77-78, 87, 93-94, 101, 109-111, 114 Owensby, Lucretia Cox 201
P Palmer, Brig.-Gen. John McAuley 159 Parks, Rev. 46 Parr, Elizabeth 111 Parsons, Henry 138 Parsons, Samuel 138 Pate, Elder Johnson 67, 73 Pate, Nancy 122 Pate, Richard M. 72-73, 122 Patterson, Dorcas Darkey 116 Patterson, John 103 Patterson, Sarah Sally 103 Patterson, Telitha 112 Paty, William 111 Peacock (family) 32 Peacock, Lewis 110 Pearson, Robert S. 198 Peat (?), Eliza J. 115 Peek, Mary Texas Richards 201 Perkerson, Angus 187 Perkerson, Thomas Jefferson (Sheriff) 87, 93, 140, 187 Perkins, Columbus 227 Perkins, Florrie Jackson 227 249
Perkins, Leroy 227 Perkins, William H., Jr. 227 Perkins, William H., Sr. 227 Peters, Elder Wayne 69 Petty, Jane 121 Petty, Thomas 102 Phillips, Sarah S. 123 Phillips, William 70 Phillips, William A. 123 Pierce, Dr. Lovick 128 Poole, Adam 111 Poole, Dr. William Fletcher 187 Pope, Emily E. Crow 110, 122 Pope, John 72, 106, 110, 122 Pope, John Hewell 121 Pope, Susan(nah) 106, 110, 122 Pope, Treacy 111 Ports, Dr. Michael A. 7 Presbyterians (denomination) 215, 218
R Rachel [surname not recorded] 121 Rachel, a black sister 109 Rainey, George W. 87, 92, 115 Rainey, Martha Patsy 115 Rainey, Mary Ann Polly Ann White 92, 104-108, 113-115, 119 Rainey, William W. 114 Rainey, Charner H. 114 Ramsay, Dr. H. A. 145 Ratteree, Maj. Alexander 30, 32 Ratteree, William Henry 198 Redwine (family) 32 Reeves, Sarah 114 Reeves, William 147 Reid, Colonel J. M. C. 140 Reid (Reed), Nancy 103 Reynolds, E. B. 78 Reynolds, Mrs. Malinda 201 Roberts, Aaron 109 Roberts, Ann(a) 108 Roberts, Clementine 198 Roberts, Sarah J. 121 Roop, Rev. William Wright 66 Ross, Mamie Clara Clower 198 Rowe, Maud 198 Russell, Edie 111, 115 Russell, James 111, 115 250
Russell, Margaret 111, 115 Russell, Susan 101 Rutledge, Rachel 113
S Sale, Daniel William Dan Jr. 198 Sam, a black brother 108 Sam Sr., a black brother 103 Sanders, Mary 122 Sandlick Association 216 Savall, Lucy 109 Scaif, William 113 Schofield, Maj.-Gen. John M. 159, 162, 178 Scroggins, Dicey 103 Seminole Indians 14 Sewell (family) 95 Sewell, Augustus Willis 87, 95, Sewell, Christopher 87, 95, 100, 105, 112 Sewell, Elizabeth Isabel White 95, Sewell, Fanny 116 Sewell (Jennie Willis) 95 Sewell, (Mary) Polly 103 Sewell, Pleasant 87, 95, 138 Sewell, Sarah 120 Shain, Nancy 105 Sharp, a black brother 110, 152 Shehane, Mr. (Universalist preacher) 128-129 Shelton, A. C. 201 Shelton, Mrs. E. E. 201 Sherman, Jands O. [James?] 201 Sherman, Gen. William Tecumseh 71, 83, 85, 93, 137, 140, 157, 159, 162-164, 171-172, 178 Shuler, Esther O. Duncan 198 Shuler, Mary Emeline Mamie White 198 Shuler, Samuel Abernathy Sam Sr. 198 Shuler, Samuel Abernathy Jr. [III] 198 Shumate, Mason 134 Sikes, Jacob 73 Sills, Tony 204 Smith, Capt. 17-18 Smith (family) 32 Smith, Ann 198 Smith, Mrs. Arthur 201 Smith, Mrs. Bobbie 201 Smith, Eady 120 Smith, Francis 198 Smith, Dr. B. M. 145 251
Smith, Elder D. P. 183 Smith, Dr. G. G. 143 Smith, G. M. 117 Smith, Jasper N. 123 Smith, John B. 87, 95, 120 Smith, Rev. John Major 46, 54, 148 Smith, Lou Anna 198 Smith, Marion S. 198 Smith, Martha 198 Smith, Moses H. 73, 109, 117-118 Smith, Nancy 198 Smith, Nancy Suttles 149 Smith, Rev. Peyton P. 149 Smith, Sarah 117 Smith, Sarah F. Phelps 95 Smith, Elder W. H. 67, 182 Smith, Walker 123 Smith, Willie Thomas 198 Southern Baptist Convention 219 Speir, Elder Alexander Hamilton Stephens 67, 70, 74, 186 Speir, Elder Elzie D., Jr. 221 Speir, Elder Elzie D., Sr. 221 Speir, Elder J. M. 67, 186 Speir, Robert L. 67 Speir, Elder Roy E. 186 St. Clairs Bottom Church 216 Stephens, Alexander Hamilton (Gov.) 150, 178 Stone (family) 32 Stone, Cynthia Shumate 117, 134 Stone, Daniel 61-62, 100, 107, 117, 134, 138 Stone, Joseph 100 Stone, Flora Ferguson 100 Stowers, Vera L. 198 Strickland, Charles 64 Strickland, Col., U.S.A. 172 Stricklin (family) 99 Stricklin, Barnabas 108, 113 Stricklin, Ervin 56, 98, 113 Stricklin, Joseph 103 Stricklin, Martha Patsy Crow 98-99, Stricklin, Mary 56, 98, 100, 113 Stricklin, (Mary) Polly 103 Stricklin , Simon 100 Strong, C. H. 62, 64 Suttles (family) 32, 46, 58, 149, 186 Suttles, Joseph P. Joe 149 252
T Tanner, T. N. 182 Tate, Orphy 56, 99 Taylor, F. O. 184 Tecumseh (Shawnee Chief) 15 Terrell, William 147 Terry, Maj. Stephen 87-88, 90-91, 96, Terry, Thomas Tom 144 Thoburn, 2 nd Lt. Thomas C., U.S.A. 172 Thomas, T. L., J.P. 64 Thompson, Gen. Waddie 17 Thomson, John E. 84 Thornton, Sarah 120 Thrasher, John J. 82, 89-90, Three Forks of Powells River Church 216 Thrift, Edna F. Head 199 Thrift, Judge J. Everett 7, 189-190, 192 Todd, Elder John 221 Todd, Martha 109 Tomkins, R.C. 225 Tomlinson, J. 146 Towaliga Association 216 Towers, Lewis 62 Towner, Bonnie Lee 199 Towner, Milford R. 199 Towner, Richard Steven 199 Towner, Vinnie Mae Mann 199 Townes, Col. 19 Townes, Governor George W. B. 19 Townsand, John 61-62, 141 Townsend, Susan 101 Trimble, M. G. 123 Trimble, Margaret I. 122 Troup, George M. (Governor) 138 Tuck, Anney 95, 121 Tuck, Martha M. Embry 95 Tuck, Richardson 87, 95, 121 Tyler, Daniel 89
U Underwood (Brother) 118 Union Association 216 253
United States (government of) 23 United States Army 23-24 United States Supreme Court 24 [unnamed] colored sister 152 Utoy Cemetery Association, Inc. 188, 190, 192, 220
V Vines, Benjamin 100 Vines, Nancy 100 Virginia, Army of Northern 129
W Wade, Edward 100 Waits (family) 186 Waits, Elizabeth 56, 99 Waits, Jeremiah 110 Waits, John 139 Wall(s), Eliza 116 Wallace, Elizabeth 123 Wallace, Joseph 201 Wallis, G. F. 122 Walraven, Andrew 146 Walraven, Elizabeth 117 Walraven, Mary 110 Walraven, Rachel 109 Walton, George 26 Wamack, Elder W. K. 183 Warner, Annie M. 199 Washington Association 216 Weatherford, Mrs. 103 Weaver, Giles H. 87, 95, Weaver, John P. 108, 116 Weaver, Priscilla 108, 116 Webb, Elder Elijah 67, 73, 204-205 Webb, Kitty 121 Webb, Siphrony 122 Webb, W. D. 73 Weems (author, Life of Washington) 99 West (family) 186 West, Jane 111 West, William 111 Westmoreland Brothers (Atlanta doctors) 137 Westmoreland, Dr. H. 145 Westmoreland, Hannah House 137 Westmoreland, Dr. J. G. 140, 144 Westmoreland, Thomas 137 Westmoreland, Dr. Willis F. 144 Westmoreland, General William Childs 137 254
Whatley, Elder S. H. 67, 73, 136 Wheeler, John 110 Wheeler, Mark 117 Wheeler, (Mary) Polly 110 White (family) 32, 74, 119, 146, 166, 171, 176, 186 White, Andrew (Jackson) 87, 92, 107-108, 134 White, Arminda Emeline White 92, 119, 199 White, Augustus Jacob 199 White, Charles Lee Charlie 42 White, Charlie Elbert 199 White, Daniel P. 87, 92, 119 White, Eliza Ann 180, 199 White, Elizabeth Betsy Willis 25, 38, 56-59, 77, 99, 105-109, 113, 115, 117, 119, 123-124, 134-136, 169, 180,186, 199 White, Elizabeth Frances Marchman 38, 42, 66, 124-125, 199 White, Francis Marion 38, 42, 166, 169, 171, 180, 199 White, Rev. George 147-148 White, George Allison 199 White, Georgia Ann Smith 199 White, Henry M. 33, 87, 92, 96, 119 White, Henry P. 114, 119 White, Irma 199 White, Jacob (son of Henry M.) 92 White, Jacob Jake Jr. 87, 92, 95-96, 201 White, Jesse Franklin 199 White, James V. 102-104, 106-109, 112-113, 115, 201 White, Jane Stone 100, 104, 106--108, 113, 115, 134 White, Dr. John W. 42, 171, 180 White, Joseph 199 White, Lillian West Johnson 199 White, Mrs. Lula 201 White, Margaret Peggy Crow 92-93, 111-112, 122 White, Marion 199 White, Martha E. 119 White, Martha M. Weaver 104, 106, 108, 113, 115-116, 201 White, Mary Elizabeth Stephens 199 White, Mary Etta Mollie 42 White, Mary Douglas Murray 199 White, Mary Polly 119 White, Oscar Marion Sr. 199 White, Robert Marion 42 White, Sarah Almarine 123, 166, 181, 199 White, Sarah M.G. 199 White, Sarah Williams 201 White, Terry 193 255
White, William Cornelius Green Cap 169-171 White, William Marion 199 White, William Wilson 24-25, 38, 56-59, 63, 65-67, 87, 92, 95, 99, 104-108, 110, 112-114, 119, 134-136, 166-167, 171, 180, 185- 186, 199 White, Willie Walker 199 White, Wright 87, 92-93, 95-96, 104, 112, 123-124 Wilkins, Selee (Celia) 121 Williams, Ami 82 Williams, Henry 201 Williams, Lavinia 110 Williams, Leomi 199 Williamson, Eliza 109 Williamson, John 110 Willis (family) 32, 46, 53-54, 58, 74, 93, 95, 134, 146, 166, 171, 176, 186 Willis, Elizabeth Chatham 108, 134 Willis, Elizabeth S. Lesley 199
Willis, infant daughter of J.D. & M.K. 199 Willis, Squire Joseph Jr. 32, 53-54, 56, 77, 124, 134, 138-140, 161, 166-170, 172, 176, 199 Willis, Capt. Joseph Sr. 99 Willis, Joseph Dekalb 199 Willis, Margaret Peggy Suttles 32, 54, 77, 99, 117, 124, 147 Willis, Mary K. Childress 199 Willis, Nancy Ann Childress 123, 199 Willis, Sarah G. Strickland 200 Willis, William 33, 77-78, 98-99, 108, 114, 117, 124, 134, 139 Willis, William John Franklin 123, 200 Wills, Pinckney W. 200 Wilson (brothers) 144 Wilson (family) 32 Wilson, Jennett 100 Wilson, John Jr. 102 Wilson, John Sr. 108 Wilson, John F. 64 Wilson, Dr. John Stubbs 187 Wilson, (Martha) Patsy 108 Wilson, Dr. T. C. H. 145 Wilson, William (Rev. Sol.) 56, 146 Wilson, Judge William A. 56, Winburn, David 87, 93-94, 118 Winburn, Anna Keziah Herring 93-94, 118 256
Winney, a black sister 103 Wood, Constantine 116 Wood, Maiden 116 Wood, Malinda Milly 104 Wood, Robert 77-78, 114, 138 Wood, Sabra 119 Wood, Susanna 118 Wood, Zilpha 118 Woodland Culture 12 Woolf, Julia Ann 102, 104, 113 Wooten, Jennett 101 Wright, Mrs. J. A. 201
Y Yellow River Association 216 Young, David 139
Z Zions Landmark 136
257
Place-Name I ndex
A Adams Park (Atlanta) 160 Adamsville, Georgia (town of) 71, 142, 146 Alabama (State of) 15, 23, 98, 156 Alleghenies (Mountains) 149 Arkansas (State of) 98 Atlanta (City of) 17-18, 38, 42, 48, 56, 58, 69-70, 74, 81, 84-86, 89-96, 115, 135-137, 140- 146, 156-159, 162-164, 166, 169- 170-171, 175, 186-188, 191, 193- 194, 203, 213, 220, 225 Atlanta and West Point Railroad 156 Atlanta Board of Health 145 Atlanta City Hall 86 Atlanta Constitution (newspaper) 181, 183-184, 201 Atlanta Cyclorama 157 Atlanta Daily Intelligencer (newspaper) 187 Atlanta Georgian and News (newspaper) 201 Atlanta Historical Bulletin 93, 122 Atlanta History Center 43, 58, 76, 154-155, 193, 206 Atlanta Journal (newspaper) 121-122, 169, 190 Atlanta Journal-Constitution (newspaper) 194 Atlanta Medical and Surgical Journal 144 Atlanta Medical College 144 Atlantic (Ocean) 84 Attala County, Mississippi 108 Augusta, Georgia (City of) 32, 137 Austin Leyden House (Atlanta) 94
B Baldwin County, Georgia 227 Barnesville, Georgia (City of) 150 Battle of Utoy Creek 150, Bayberry Drive SW (Atlanta) 187 Ben Hill (Atlanta) 32, 149 Ben Hill Road SW (Atlanta) 69 Bethel Primitive Baptist Church 50-52, 71 Blackhall District, DeKalb County 59, 91-93, Black Rock, Maryland 219 Broad Street (Atlanta) 143 Boltonville, Georgia (town of) 82 Buckhead (town of) (Atlanta) 112 Buncombe, North Carolina 20
C Cahaba Drive SW (Atlanta) 69, 187, 212 258
Camp Creek Baptist Church (Fulton Co.) 71 Camp Creek Church (Gwinnett County) 71, 126 Campbell County, Georgia 71, 73 Campbellton (town) 27 Campbellton Road SW (Atlanta) 9, 69, 143 Carroll County, Georgia 59, 66, 79, 94, 101, 107, 204 Cascade Heights (Atlanta) 53 Cascade Road SW (Atlanta) 17, 28-29, 139, 159-160, 170, 178 Cascade Springs Nature Preserve (Atl.) 160, 178, 207-209 Cedron Church (Randolph Co. Ala.) 114 Central Baptist Church (Carroll Co. Ga.) 66 Chafin Family Cemetery (Henry Co. Ga.) 141 Chamblee-Tucker Road (DeKalb Co. Ga.) 134 Chatham County, North Carolina 92 Chattahoochee River 13, 15-16, 18-19, 33, 82, 166, Chattanooga, Tennessee (City of) 82, 157, 159 Chattooga County, Georgia 108 Cherokee County, Alabama 108 Cherokee Territory (North Georgia) 133 Chester District, South Carolina 91, 96 Childress Drive SW (Atlanta) 146 Clarke County, Georgia 95 Clay County, Alabama 113 Clayton County, Georgia 10-12, 20, 22, 26, 28, 34, 38, 41, 65, 153, 177 Cleburne County, Alabama 116 Clemson, South Carolina (City of) 142 Colhans Spring Baptist Church (Fulton Co.) 71 College Park, Georgia 192 Colquitt County, Georgia 78 Columbia County, Georgia 126 Columbia Theological Seminary 49 Conyers, Georgia (City of) 94 County Line Baptist Church (DeKalb Co.) 71, 99-101, 103, 112 County Line Meeting House 126 Courtland Street (Atlanta) 81 Covington, Georgia (City of) 149 Crossland, Georgia (town of) 78 Crossroad Church (Anderson Dist. S.C.) 119
102, 116, 119, 126, 130-131, 134, 136-142, 144, 146-148, 152, 186, 202 Deep Creek Church 110 Dooly County, Georgia 26 Douglas County, Georgia 16
E East Atlanta Primitive Baptist Church 71, 123 East Point (City of) 50, 71, 135, 156, 159-160, 170 Edwards District, DeKalb County, Ga. 138 Elam Primitive Baptist Church 183 Elbert County, Georgia 148 Ellis County, Texas 95 Elmore County, Alabama 15 Emanuel County, Georgia 48 England (Country of) 29, 215 Enon Missionary Baptist Church 71, 73, 81 Europe 23 Ezra Church (Fulton Co. Ga.) 159
F Fairburn (City of) 170 Fairburn Road SW (Atlanta) 42 Fayette County, Georgia 26-27, 34-35, 38, 178 Fayetteville (City of) 170 Fellowship Primitive Baptist Church 72 Flat Shoals Primitive Baptist Church 47, 184-185, 217 Florida (locomotive) 82 Forsyth, Georgia (City of) 89 Forsyth Street (Atlanta) 143 Fort Benning (Columbus, Georgia) 227 Fort Daniel 15 Fort Gilmer 15, 27 Fort McPherson 183, 192 Fort Peachtree 15 Fort Sumter (South Carolina) 156 Foundry Street (Atlanta) 89-90 Fourth District of Baptist Churches 71 Fox Theater (Atlanta) 193 Franklin (City of) 18 Franklin County, Georgia 32-33, 56, 58, 92, 95, 99, 113, 134- 135, 146 Free and Accepted Masons 214 Friendship Association 71 Fulton County, Georgia 12, 17, 20, 27, 33-34, 46, 49-50, 56, 59, 69, 71, 82, 87, 91-93, 110, 112, 117, 126, 134-137, 141-143, 147- 260
149, 180, 188, 202-203, 208-209, 212, 224-7
G Georgia, State Capitol Building 193 Georgia (State of) 15, 17, 19, 23-26, 32-33, 49, 71, 82, 89, 93, 126, 133, 138, 142, 186, 203, 215 Georgia (State of), Historic Preservation Division 193 Georgia Railroad 82, 84, 89, 157-158, Gilbert House (Atlanta) 31-32, 139-140 Gone With the Wind (novel) 94 Gordon Street SW (Atlanta) 159 Grant Park (Atlanta) 48, 157, 159, 188 Grayson Bend (Chattahoochee River) 18-19 Greenville District, South Carolina 137 Greenwood Cemetery (Atlanta) 162, 171 Gresham-Weed Cemetery (DeKalb Co. Ga.) 134 Griffin, Georgia (City of) 89 Gum Creek Church (Walton County) 71 Gwinnett County, Georgia 15, 26-27, 67, 84, 95, 126, 136
H Halifax County, Virginia 95 Hancock County, Georgia 126 Haralson County, Georgia 107 Hardamon Church 119 Harpers Ferry, (West) Virginia 156 Harris Springs Church (Newton County) 71 Haws Spring Church 71 Heard County, Georgia 18, 93, 116 Henderson Mill Road (DeKalb Co. Ga.) 134 Henry County, Georgia 26-27, 47, 59, 136-137, 140, 184- 186, 203, 217 Herrings Mill 29, 134 Hog Mountain (Gwinnett County) 15 Houston County, Georgia 26 Hudgens Map (1911) (Fulton County) 211-212 Huie Farmhouse (Clayton County) 41
I Illinois (State of) 172-173 Illinois, 52 nd Regiment, U.S.A. 179 Indian Springs, Georgia 24 International Boulevard (Atlanta) 81
J Jackson County, Georgia 99 Jamestown (Virginia) 218 261
Jasper County, Georgia 95 John A. White Park (Atlanta) 159 Johnston County, North Carolina 126 Jonesboro (City of) 35, 38, 57, 153, 178 Jonesboro Road (Atlanta) 140 Jonesboro Road (Fayette County) 38
K Kansas (State of) 24 Kelleytown Road (Henry Co. Ga.) 141 Kennesaw Mountain (Cobb Co. Ga.) 159 Kennesaw Mountain National Battlefield Park (Cobb County, Georgia) 161 Kentucky (State of) 170 King George County, Virginia 148-149 Ku Klux Klan, The 214
L Lakewood Fairgrounds/Amphitheatre 91 Laurens District, South Carolina 137 Lawrenceville (City of) 32 Lebanon Church (Henry County, Ga.) 81, 120 Lee, Seaborn Elementary School 186 Lee Street SW (Atlanta) 29 Lexington (Oglethorpe County, Ga.) 49 Lincoln County, Georgia 126 Little Vine Primitive Baptist Church 204
M Macedonia Primitive Baptist Church 34, 46 Macon, Georgia (City of) 89 Macon and Western Railroad 84, 89 Macon Road (Fulton County, Georgia) 170 Marietta, Georgia (City of) 82, 144 Marietta National Cemetery 178 Marietta Street NW (Atlanta) 38, 85, 143 Marthasville, Georgia (town of) 84, 89, 91, 143-144 Martin Luther King, Jr. Drive SW (Atl.) 159 Maryland (State of) 148-149 Masonic Hall (Atlanta) 86 McDonough, Georgia (City of) 137, 140 Medical College of Georgia (Augusta) 142, 146 Mexican War 92 Mexico (City) 17 Michigan (State of) 158 Middle River Baptist Church (Franklin Co.) 75 Milledgeville, Georgia (City of) 20, 130, 137, 227 Mississippi Society for Baptist Missions 15 Mississippi (State of) 23, 98, 156 262
Mississippi River 24 Monroe County, Georgia 26, 89, Monroe Embankment (Atlanta) 89-91 Monroe, Georgia (town of) 71 Monroe Railroad 89-91, 97 Montgomerys Ferry 27, 82 Mt. Gilead Methodist Church 32, 34, 46, 54, 149, 178, 186 Mt. Zion Methodist Church 34 Muscogee County, Georgia 138
N Nances Creek Church (DeKalb County) 71 Nancy Creek Primitive Baptist Church 34 National Register of Historic Places 193 New Hampshire 61 New York City, New York 90 Newnan (City of) 32 Newnan Road (now Lee Street SW) 29 Newton County, Georgia 90, Norcross (City of) 15, 84 North Carolina (State of) 33 Northern Ireland (Country of) 218
O Oak Grove Primitive Baptist Church 48 Oakland Cemetery (Atlanta, Ga.) 143, 146 Oddfellows 214 Oglethorpe County, Georgia 126 Ohio (State of) 172 Oklahoma (State of) 24
P Panic of 1837 90-91, Paran Missionary Baptist Church 93 Parthenon, The (Athens, Greece) 202 Peachtree Creek 13, 18, 159 Peachtree Road 15, 27 Peachtree Street NW (Atlanta) 83, 94, Pendleton District, South Carolina 92, 101 Perkerson House (Atlanta) 93, Perkerson Park (City of Atlanta) 93 Perkerson Road SW (Atlanta) 140 Philadelphia Church (South Carolina) 118 Philadelphia Presbyterian Church 34 Pickens County, Georgia 80 Pleasant Union Baptist Church 54 Ponder, Ephraim G. (House) 163 Presbyterian Manse (Lexington, Ga.) 49 Pulaski County, Georgia 92 263
R Randolph County, Alabama 92-93, 113-116, 119 Red Oak (town of) 69, 186 Reynolds Memorial Nature Preserve 10-12, 20, 22, 26, 28, 65, 177 Rockdale County, Georgia 94 Rock Mills, Alabama (town of) 93
S Sandtown (Creek Village) 17, 24, 27-29, 33 Sandtown Road (Atlanta) 17, 28-29, 84, 136, 139, 160, 170, 178 Sardis Church (Walton County) 71 Savannah, Georgia (City of) 85, 193 Savannah River 32 Scotland (Country of) 100, 215, 218 Sharp Top Church (Pickens County) 80 Shiloh Church (Walton County) 71 Simpsonville, South Carolina (town of) 137, 141 Smith (Tullie), farm 43-44, 58-60, 76, 174 South Carolina (State of) 17, 29, 32-33, 46, 104, 112, 137, 142, 146 Southern Christian Advocate , The 148 Southside Sun, The (newspaper) 186, 191-192 Spartanburg District, South Carolina 146 St. Phillips Episcopal Church (Charleston, South Carolina) 129 Standing Peachtree (Creek Village) 12-13, 15, 27, 135 State Capitol Building (Georgia) 86 Stately Oaks Plantation 35-36, 38-40, 57, 153 Stillmore (City of) 48 Stone Mountain Park (Georgia) 164 Suwanee (City of) 15 Sweet Water Church (Gwinnett County) 71, 126 Sweetwater Creek 16
T Taliaferro County, Georgia 126 Talladega County, Alabama 113 Tallapoosa Primitive Baptist Church 79 Tallapoosa River (Alabama) 15 Tallassee (City of) 15 Temple of Christ Pentecostal Church 68-69 Tennessee (State of) 17, 23, 150 Terminal Station (Atlanta) 89-90 Terminus, Georgia (town of) 82-84, 89-90, Texas (State of) 17, 98 Texas, Georgia (town of) 93 Tishomingo County, Mississippi 99 264
Towaliga Association (Primitive Baptists) 71 Trail of Tears (Cherokee Removal) 24, 108 Troup County, Georgia 19 Trout House hotel (Atlanta) 86 Tuckabatchee (Creek Village) 5 Tucker, Georgia (City of) 72 Tyus, Georgia (City of) 79
U Underground Atlanta 82-83 Union League, The 214 United States (of America) 90, 218 United States, Second Bank of 90 University of Georgia 142 Upatoi (Creek) 9 Utoy (Primitive) Baptist Church 163, 168, 179-181, 183-188, 193, 200, 203-204, 210-213, 216, 219- 221, 225 Utoy Creek 9, 16, 29, 134, 136, 159-163, 165- 166, 170-173, 186, 207 Utoy Springs Baptist Church 69 Utoy Street (Atlanta) 69 Utoy (town) 27, 134
V Venetian Drive SW (Atlanta) 69, 186, 212, 220 Venetian Hills Elementary School 194 Venetian Hills Neighborhood (Atlanta) 194 Virginia (State of) 33, 126, 149, 216, 218, 225, 227
W Wales (Country of) 215 Walton County, Georgia 26 Walton Springs 38 Waltons Ferry 82 Warren County, Georgia 126, 129 Warren House, G.L. (Jonesboro, Ga.) 179 Washington, D.C. 17 Washington Road (East Point, Ga.) 135 Wesley Chapel Methodist Church (Atlanta) 91 West End (Atlanta) 29, 84, 96, 136, 140, 186 Western and Atlantic Railroad 81-82, 84, 89-90, Westridge-Sandtown Community Organization 194 Westview Cemetery (Atlanta) 92 White, John A. (park) 29, 56 White Street SW (Atlanta) 135 Whitehall (town) 27-29, 82, 84, Whitehall Street SW (Atlanta) 83, 96 265
Y Yellow River Association 71 YMCA (Campbellton Rd., Atlanta) 69
Z Zoo Atlanta 157
266
Notes
i Garrett, Franklin Miller, Atlanta and Its Environs (Athens, Ga., University of Georgia Press, 1969) I, p.30 ii Cooper, Walter Gerald, Official History of Fulton County, (Copyright, 1934) pp.1-17; Krakow, Kenneth K., Georgia Place-Names: Their History and Origins, Macon, Georgia: Winship Press, 1975, pages 238- 239. iii Wikipedia, Upatoi Creek, http://en.wikipedia.org/wiki/Upatoi_Creek iv Wikipedia, Archaic period in North America, http://en.wikipedia.org/wiki/Archaic_period_in_the_Americas; AboutNorthGeorgia.com, Chattahoochee River National Recreation Area, http://www.aboutnorthgeorgia.com/ang/Chattahoochee_River_National_Recreation_Area. ; Wikipedia, Soapstone Ridge, http://en.wikipedia.org/wiki/Soapstone_Ridge. v Encyclopaedia Britannica, Woodland Cultures, http://www.britannica.com/EBchecked/topic/647606/Woodland-cultures; Ibid., Hopewell Culture, http://www.britannica.com/EBchecked/topic/271480/Hopewell-culture; vi Atlantas Upper West Side, Fort Peachtree, http://atlantasupperwestside.com/Site/FortPeachtreeFortGilmer.html. vii Minutes of the Mississippi Baptist Association, 1817. Southern Baptist Historical Library and Archives, Nashville, Tennessee; History of American Missions to the Heathen from their Commencement to the Present Time, Page 379, Worcester, Massachusetts, 1840 and Rev. J. S. Murrow, Beginnings of Baptist Indian Missions, The Baptist Home Mission Monthly, Volume XIV, Number 1, January 1892. Southern Baptist Historical Library and Archives, Nashville, Tennessee.; and American Baptist Magazine and Missionary Intelligencer, Volume 1, Page 4. Published at Boston, Massachusetts, 1817. Southern Baptist Historical Library and Archives, Nashville, Tennessee. (cited in Ports, Michael A., Isaac Suttle, Frontier Baptist Preacher [an unpublished manuscript graciously made available to this author by Dr. Ports].) viii Wikipedia, Second Great Awakening, http://en.wikipedia.org/wiki/Second_Great_Awakening. ix Wikipedia, Sandtown, Georgia, (History), http://en.wikipedia.org/wiki/Sandtown,_Georgia. x Cooper, op. cit., pp. 16-17; Wikipedia, Muscogee People, http://en.wikipedia.org/wiki/Muscogee_people.; Swanton, John R., Early History of the Creek Indians and their Neighbors (Smithsonian Institution Bureau of American Ethnology Bulletin 73) Washington, D.C.: Government Printing Office, 1922 (Pages 225-230). xi Cotter, William Jasper, A.M., My Autobiography, ed. Charles O. Jones, D.D., II, pp. 17-22. Found at http://www.archive.org/stream/myautobiography00cott/myautobiography00cott_djvu.txt. xii Wikipedia, United States presidential election, 1828, http://en.wikipedia.org/wiki/United_States_presidential_election,_1828. xiii Access Genealogy, Muskogee Indian Tribe, History, http://www.accessgenealogy.com/native/alabama/muskogeeindianhist.htm. xiv Craven, Avery Odelle, Soil Exhaustion as a Factor in the Agricultural History of Virginia and Maryland, 1606-1860, Columbia, South Carolina: The University of South Carolina Press, 2006. http://www.sc.edu/uscpress/books/2006/3681.pdf xv AP U.S. History, Indian Removal, http://www.apstudynotes.org/us-history/topics/indian-removal/. xvi Wikipedia, Cherokee Nation v. Georgia, http://en.wikipedia.org/wiki/Cherokee_Nation_v._Georgia. xvii Ibid. xviii Garrett, Vol. I, pages 43-44 (quoting the Atlanta Journal Magazine, My 80 Years in Atlanta, by Sarah T. Huff, August 9, 1936.) xix Key, T. W. Ted, Personal interview with, January 2010 xx New Georgia Encyclopedia, Land Lottery System, http://www.georgiaencyclopedia.org/nge/Article.jsp?id=h-3299. xxi GeorgiaInfo, Georgia 1821 Land Lottery Map, http://georgiainfo.galileo.usg.edu/1821landlotterymap.htm. xxii Georgia Secretary of State, Brian P. Kemp, 1820 Land Lotteries in Georgia, http://sos.georgia.gov/archives/what_do_we_have/land_lottery/land_lottery_1820.htm. 267
xxiii Wikipedia, Gwinnett County, Georgia, http://en.wikipedia.org/wiki/Gwinnett_County,_Georgia. (Only one example out of several possible.) xxiv Wikipedia, DeKalb County, Georgia, http://en.wikipedia.org/wiki/DeKalb_County,_Georgia. xxv Garrett, op. cit., page 139 (Vol.I). xxvi Cooper, p.17; See also The New Georgia Encyclopedia, History and Archaeology, Indian Trails, http://www.georgiaencyclopedia.org/nge/Article.jsp?id=h-790. xxvii Ibid. xxviii Atlanta Historical Bulletin, April 1931, Whitehall Tavern, by Wilbur G. Kurtz, pp.46-47 xxix White, T. J., Roster of Marked Graves at Utoy Cemetery, unpublished manuscript (1982), listing the two infant Gilbert children, whose death dates were 1816 and 1819some years beforethe official founding of Utoy Baptist Church. xxx Reese, Col. William Emmett, ed. Fannie Lu Camp Fisher, The Settle-Suttle Family. Carrollton, Georgia: Thomasson Printing Company, 1974, pp. 303, 308. xxxi Garrett, op. cit., Vol. I, pp. 38, 43-44, 54, 60, Vol. II, p. 950. xxxii Cooper, op. cit., pp. 16-17. xxxiii See, for example: Hemperley, Marion R., Historic Indian Trails of Georgia, Atlanta, Georgia: The Garden Club of Georgia, Inc., 1989, pp. 30-31. See also GeorgiaInfo, http://georgiainfo.galileo.usg.edu/25things/earlyroadsmap2.htm. xxxiv Georgia Department of Archives and History, De Kalb County, Georgia Inferior Court Minutes, (microfilm) Morrow, Ga., p.411. xxxv Garrett, op. cit., p.31. xxxvi Ibid. xxxvii Garrett, op. cit., Vol. I, pp. 39, 52, 68-69. xxxviii Garrett, op. cit., Vol. I, p.32 xxxix The Atlanta Journal, When Whitehall was called Peters Street, quoting Francis M. White. Sunday morning, January 13, 1924 xl Atlanta Historical Society, Utoy Church, by [Judge] John D. Humphries. Bulletin #7, June 1933. p.5 xli Garrett, Vol. I, p.38 xlii Huff, S.C., Historical Sketch of Utoy Church, 1924. Privately-printed rare pamphlet at the Georgia Archives. BX 6480. U86 H83 Loc. 310/2 xliii Cooper, p.12 xliv Georgia Department of Archives and History, Minute Books of Mount Gilead Methodist Church. (on microfilm) Morrow, Ga. xlv Bieder, Jean G., A History of the Utoy Primitive Baptist Church, 1972. 20 pp. A privately-printed, unpublished college research paper, a copy of which is in the possession of the author of this work. xlvi Atlanta Hist. Bull. #7 pp. 5-6 xlvii Ibid., p.6 xlviii Ibid., pp.6-7 xlix Huff, p.1; Atlanta Hist. Bull., #7, p.7; Cooper, pp. 36-37 l Georgia Department of Archives and History, Minute Books of Utoy Primitive Baptist Church. (on microfilm) Morrow, Ga. li Huff, p.3; Atlanta Hist. Bull., #7, p.12; Cooper, pp.36-37 lii Garrett, op. cit., Vol. I, pp. 43-44.; Sarah T. Huff, Atlanta Journal Magazine, My 80 Years in Atlanta. liii Garrett, Vol. I, pp. 53-54. liv Ibid. lv Georgia Department of Archives and History, Fulton County Georgia Superior Court, Deeds and Mortgages. lvi Huff, S.C., pp. 3-4 lvii Ibid., p.2 lviii Georgia Department of Archives and History, Minutes of Utoy Primitive Baptist Church, Obituary of William W. White, November, 1895. lix Hildreth, Elder Joe F., Lecture to the Utoy Cemetery Association, Inc., Monday, March 1 st , 2010. lx Hildreth, Elder Joe, letter to the author, 10 March, 2010. lxi Ibid. lxii Ibid. 268
lxiii Ibid. lxiv Huff, S.C., p.1; Atlanta Hist. Bull., ______ lxv Elder Joe F. Hildreth, quoting the Utoy Primitive Baptist Church minute books. lxvi Ibid. lxvii Ibid. lxviii Ibid. lxix Huff, S.C., pp. 2-3 lxx Ibid. lxxi Ibid. lxxii Ibid. lxxiii Ibid. The Atlanta Journal, Sunday, August 20, 1960, p.4, Onetime Slave Church Oldest Congregation Here, by Sally Sanford lxxiv Ibid. lxxv Georgia Department of Archives and History, De Kalb County, Georgia Inferior Court Minutes (microfilm), p.111. lxxvi Georgia Department of Archives and History, Minutes of Utoy Primitive Baptist Church. lxxvii Atlanta Hist. Bull., pp._______ lxxviii _________________________. lxxix Atlanta Hist. Bull., pp.______ lxxx Bieder, pp._____ lxxxi helloatlanta.com lxxxii Ibid. lxxxiii Ibid. lxxxiv Ibid. lxxxv Ibid. lxxxvi Ibid. lxxxvii Ibid. lxxxviii Ibid. lxxxix Price, Vivian, The History of DeKalb County, Georgia, 1822-1900, Fernandina Beach, Florida: DeKalb Historical Society/Wolfe Publishing Company, 1997, pp. 273-274, 281, 284-285, 300-301. xc Georgia Department of Archives and History, DeKalb County, Georgia Superior Court Minutes, Book A, p.179, et seq. xci http://railga.com/monr33.html xcii Garrett, Vol. I, pp.165-167 xciii Wikipedia, Panic of 1837. http://en.wikipedia.org/wiki/Panic_of_1837 xciv Ibid. xcv Garrett, Vol. I, p.199 xcvi DEKALB COUNTY, GA MILITARY Indian Wars Pension Martin Crow (wid Sarah J.) (Capt James M. Calhoun, Dekalb Georgia Guard) (usgenwebarchives.net), at http://files.usgwarchives.net/ga/military/indian/pensions/crow.txt xcvii Ibid., p.377 xcviii Ibid., p. 362 xcix Ibid., p. 129 c Georgia Department of Archives and History, DeKalb County, Georgia Superior Court Minutes, Book B, p.11 ci Georgia Department of Archives and History, DeKalb County, Georgia Inventories and Appraisement, Annual Returns, Vouchers, and Bills of Sales, Vol. A (1842-1852), pp. 429-432. cii Roots Webs WorldConnect Project: Deep Southern RootsCosby, Phillips, Mitcham, Owen, Embry, Atkinson, Becker, Berry, Thomas, Hardaway, Ray. See also DeKalb County [Georgia] Sales and Appraisements Book B (1852-1858), page 102: H.H. Embry, Admr de bonis non of Estate of Jesse Childress, decd, in Account Current for the year 1852 and up to 5 Apr 1853. By cash paid W.B. Ruggles and Alexander Johnson, Ordinary (vouchers 1 and 2). ciii Roots Webs WorldConnect Project: Deep Southern RootsCosby, Phillips, Mitcham, Owen, Embry, Atkinson, Becker, Berry, Thomas, Hardaway, Ray 269
civ Merrell Embry Bible (Google) cv Ibid. cvi Garrett, Vol. I, p.38 cvii Georgia Department of Archives and History, DeKalb County, Georgia Deed Book H (1842-1846), page 189 cviii Smith, Gordon Burns, History of the Georgia Militia, 1783-1861, Vol.2, p.1514. cix Atlanta Hist. Bull., pp._______ cx Ibid. cxi History of the Baptist Denomination in Georgia, by Samuel Boykin (Volume 2 of 2), pages 235-7; reprinted by The Baptist Standard Bearer, Inc., Paris, Arkansas (U.S.A.). (The Baptist History Series, Number 9) ISBN 1-57978-914-5 cxii Bieder, p.12 cxiii Letter, 1833 Jan. 12, Decatur, Dekalb Co[unty], G[eorgi]a [to] Wilson Lumpkin, Milledg[e]ville, G[eorgi]a / Isaac N. Johnson. Repository: Hargrett Rare Book and Manuscript Library, The University of Georgia Libraries, Telamon Cuyler Collection, box 49A, folder 05, document 01 (four pages total). Accessed via GALILEO Digital Library of Georgia: Southeastern Native American Documents, 1730-1842 (Document TCC542): http://neptune3.galib.uga.edu/ssp/cgi-bin/tei-natamer- idx.pl?sessionid=7f000001&type=doc&tei2id=tcc542 cxiv Garrett, Vo. I, pp. 38, 55; Bieder, p._____? cxv Garrett, Vol. I, p.44 cxvi Ibid. cxvii Georgia Department of Archives and History, Franklin County, Georgia Marriages, December 1805 December 1850. pp.____ cxviii 1840 United States Federal Census, De Kalb County, Georgia, 479 th G.M.D.. cxix Bieder, p.____ cxx Garrett, Vol. I, p.43 cxxi Transcript of his tombstone, made by the present author on _____. This grave is located in the Chafin Family Cemetery, about one mile east of Georgia Highway 155, north of McDonough, in Henry County, Georgia. cxxii Unpublished, untitled manuscript family history of the Hunter and Gilbert families of Laurens and Greenville Counties, South Carolina, by Florence Hunter, circa 1970 (Supported by additional documented research by this author). Copy in possession of this author. In the past, the D.A.R. and others have claimed that the parents of Drs. William and Joshua Gilbert were a couple named William and Sarah Gilbert, supposedly buried in Utoys churchyard. Not only is this claim (unfortunately) false, as demonstrated by the work cited in this footnoted reference, and by this authors own diligent years of research, but this writer has yet to see any solid evidence even to verify that a couple named William and Sarah Gilbert are actually buried in Utoy churchyard at all. Absent any evidence whatsoever, such claims are best relegated (in this authors opinion) to the dustbin of idle, unprovable hypothetical speculation, where they belong. cxxiii Original research of the author. cxxiv Georgia Department of Archives and History, Board of Physicians Registry of Applicants, 1826-1881 (Georgia), Registry of Students Names (on microfilm), pp. 14, 18, et seq. cxxv 1830 United States Federal Census, De Kalb County, Georgia cxxvi Georgia Department of Archives and History, Department of the Surveyor-General, Original Bounty Land Grants of Georgia. cxxvii 1840 United States Federal Census, De Kalb County, Georgia, 479 th G.M.D.. cxxviii Georgia Department of Archives and History, Journal of the House of Representatives (Georgia), pp.3-4 cxxix Georgia Department of Archives and History, De Kalb County, Georgia Inferior Court Minutes (microfilm), pp. 62, 93, 108, 112, 378 cxxx Atlanta Historical Bulletin, April 1931, Whitehall Tavern, by Wilbur G. Kurtz, p.43. cxxxi Garrett, op.cit., Vol. I, p.132 cxxxii Ibid. cxxxiii Georgia Department of Archives and History, (microfilm) ________. cxxxiv Cooper, p.49 cxxxv ________________________ 270
cxxxvi Atlanta Historical Bulletin, April 1931, Whitehall Tavern, by Wilbur G. Kurtz, pp.47-49 cxxxvii __________________________ cxxxviii ___________________________ cxxxix ____________________________ cxl ____________________________ cxli ____________________________ cxlii ____________________________ cxliii ____________________________ cxliv Atlanta Journal/Constitution Magazine, March 30, 1958, Atlantas First Physician Rolled His Own Pills, by Katherine Barnwell (quoting Atlanta historian Dr. Levi Willard), pp. 6-19 cxlv Atlanta Historical Bulletin, May 1933, Atlantas First Physician, by Dr. Frank K. Boland, pp.14-19 cxlvi Ibid. cxlvii Ibid. cxlviii Georgia Department of Archives and History , De Kalb County, Georgia Probate Records. cxlix Atlanta Historical Bulletin, April 1931, Whitehall Tavern, pp.42-47 cl ____________ cli Garrett, Vol. I, p.60 clii White, Rev. George, M.A. Historical Collections of Georgia. Published 1855 in New York by Pudney & Russell, publishers. (1996 reprint with name index by Alpha Christian Dutton) Georgia Archives. Call # F286. W56 1996., p. 422 cliii Ibid., pp.440-441 cliv Garrett, Vol. I, p.171 clv Reese, page 152. clvi Ibid. clvii Garrett, Vol. I, p.39 clviii Atlanta Hist. Bull., pp._____ clix Ibid. clx Ibid. clxi Bieder, pp.____ clxii Ibid. clxiii Atlanta Hist. Bull., pp.______ clxiv _______________________ clxv ________________________ clxvi __________________________ clxvii __________________________ clxviii ___________________________ clxix ___________________________ clxx ___________________________ clxxi ___________________________ clxxii ___________________________ clxxiii ___________________________ clxxiv _________________________ clxxv _________________________ clxxvi _________________________ clxxvii _________________________ clxxviii _________________________ clxxix Carter, Samuel III, The Siege of Atlanta, 1864, New York: St. Martin's Press, 1973, pp.277-278 clxxx Ibid., p.44 clxxxi Ibid. clxxxii Ibid., p.247 clxxxiii Ibid., pp.277-278 clxxxiv Ibid. clxxxv Ibid. Cox mistakenly referred to the Willis family as the Wilson family, an easy mistake, since the Wilsons indeed lived nearby. The Judge William A. Wilson home, in fact, had served as headquarters 271
for one of the Federal Army Divisions during the Battle of Utoy Creek, so the name would have been in Coxs mind. clxxxvi Ibid. clxxxvii The Atlanta Journal, article by staff writer Herbert Monroe, about December, 1938 clxxxviii Wilbur George Kurtz Notebooks and Ledger, Atlanta History Center, Atlanta, Ga. clxxxix A.D. Kirwan, editor. Johnny Green of the Orphan Brigade: the Journal of a Confederate Soldier (Lexington, Kentucky: The University of Kentucky Press, 1956; reprinted 2002), p.151 cxc Garrett, pp._______ cxci The Atlanta Journal, When Whitehall was called Peters Street, op.cit. cxcii Larry M. Strayer & Richard A. Baumgartner, editors, Echoes of Battle: the Atlanta Campaign (Huntington, West Virginia: Blue Acorn Press, 1991), pp. 286, 290. cxciii Crawford, Charlie, president (2011), Georgia Battlefields Association, and Bennett, Maj. L. Perry, U.S. Army historian, quoted in The Picket, issue of May, 2011. cxciv Bennett, Maj. L. Perry, U.S. Army historian, Letter to the author and other persons, dated _______________. cxcv White, T. J., Roster. cxcvi Adapted mainly from the article at the website http://www.newrivernotes.com/nrv/primitiv.htm, and from other similar sites. The present writer has edited and re-written these articles considerably, mostly for style and grammar. For further information the reader may consult an excellent anthropological study, Pilgrims of Paradox, Calvinism and Experience among the Primitive Baptists of the Blue Ridge by James L. Peacock and Ruel W. Tyson, Jr., Smithsonian Institution Press, Washington, DC, 1989. Several libraries, moreover, have excellent theological collections for further research; for example, Wake Forest University, Winston-Salem, NC; Duke University, Durham, NC; The University of North Carolina, Chapel Hill; Appalachian State University, Boone, NC, The Southern Baptist Seminary, Louisville, KY; The University of Richmond, Richmond, VA; The Virginia State Library, Richmond, VA; The Library of Congress, Washington, DC., and The Pitts Theology Library, Emory University, Atlanta, GA. For the full text of the Black Rock Address, see: http://www.pb.org/pbdocs/blakrock.html