Besides the tabby slave cabins, this is the only surviving structure from North End Plantation. It has been expanded with brick veneer.
These days, it’s popular with the Sicilian Donkeys.
National Register of Historic Places
Modified for residential use in the 20th century and restored in the late 2000s, the three extant tabbies on Ossabaw Island represent the most significant surviving cluster of slave dwellings on the Georgia coast. They were part of the Morel family’s North End Plantation, which was among the most successful such operations in early Georgia. Though exact construction dates for the tabby row can’t be determined, extensive archaeological research has determined they were built between circa 1820-1840s. Various Ossabaw employees lived in these structures into the early 1990s and they were modified to accommodate modern needs. Nearly all traces of those modifications have been removed and restoration work has been done.
Tabby Slave Cabin No. 1 -Like the other two cabins, this was originally a saddlebag though the central chimney has been removed.
Tabby Slave Cabin No. 2 – This cabin retains its central chimney.
Tabby Slave Cabin No. 3- This cabin has been stabilized and will eventually be restored. Past modifications are still visible.
National Register of Historic Places
I was recently contacted by some friends in McIntosh County about the opportunity to photograph a slave cabin on their property. Of course, this immediately piqued my interest and when I learned it was of wooden construction, I was even more intrigued. Most slave dwellings on the coast are of tabby construction and nearly all are documented, so to have the opportunity to see an undocumented wooden example was extraordinary. The owners have shared its history, which I will update soon. The property is not publicly accessible.
The structure has been preserved by a couple families for at least 150 years and likely housed black domestics well into the late-19th/early-20th centuries. It’s presently in vulnerable condition, but the owners have expressed an interest in having it properly restored to historical specifications.
Since stories of slave cabins are nearly as abundant as those relating “Sherman’s troops slept in Granddaddy’s barn” and “George Washington slept here”, it’s important to “read” the structure to validate its age and history. There were myriad variations as to style in slave dwellings, so that alone can’t be used to confirm such a structure’s use. Most were very simple single- or double-pen cabins. Some were saddlebags, with a chimney in the middle, while others had the chimney located on one side (as in this example). Nails are a good way to make general assumptions as to age, and this one features Type B cut nails, which were in common use between the 1810s and 1900. The lack of glass windows is also a good indicator, though not definitive.
The Wanderer was built as a pleasure yacht in 1857 for New Orleans sugar merchant John D. Johnson and quickly gained a reputation as one of the fastest and most luxurious private crafts in America. In the spring of 1858 Colonel Johnson sold the ship to Captain William C. Corrie of Charleston. Corrie was hopeful it would gain him entrance into the prestigious New York Yacht Club, which it apparently did. Soon after the purchase, Corrie was approached by Savannah businessman Charles Augustus Lafayette Lamar for the purpose of refitting the Wanderer and transforming it into an illegal* slave ship. The two entered into partnership for this purpose.
On 18 October 1858 the Wanderer departed Angola with a cargo 0f 487 human souls and arrived 42 days later, on 28 November, off the coast of Jekyll Island. Assistant Cumberland Island lightkeeper Horatio Harris procured James Clubb to help the Wanderer maneuver the treacherous sandbars of St. Andrews Sound. Through an arrangement Lamar had made with Jekyll’s owner, Henry DuBignon, Jr., the ship made landfall on the southern shore of the island. According to the Wanderer’s log, 409 Africans survived the voyage. They were attended by Dr. Robert Hazelhurst of Brunswick before being taken to markets in Savannah and Augusta to be dispersed throughout the region. News of their arrival spread quickly via newspapers in New York, Washington, and London and outrage followed. This led President Buchanan to call for further scrutiny of Southern ports. The Wanderer slaves became celebrities of a sort and their fates were followed as closely as possible. They were among the only Africans to be closely identified with the ship upon which they were spirited to servitude.
By the end of the year Assistant U. S. Attorney Joseph Ganahl had the Wanderer impounded and crewmen Nicholas Brown, Juan Rajestam, and Michael Arguirir were arrested. (They were, unsurprisingly, found not guilty in November 1859). Charles Lamar bought back his boat at a government auction in Savannah in May 1859 and sold it to Captain Martin, who stole it before completing payment.
A federal court in Savannah brought three counts of piracy against Lamar, Corrie, DuBignon, and other conspirators, but all were found not guilty in May 1860.
In the meantime, Captain Martin had taken the Wanderer back to West Africa to retrieve more slaves, but the crew mutinied and left him stranded. The ship arrived in Boston on Christmas Eve 1860. Gazaway Bugg Lamar, father of Charles Lamar, took possession of the ship to satisfy Martin’s outstanding debt. On 5 April 1861 it was seized by the U. S. Navy at Key West to prevent its further involvement in the slave trade and served the Union in various capacities throughout the Civil War. After being decommissioned the Wanderer was purchased by a private citizen and sailed commercially until sinking off Cuba on 28 December 1870.
In 2008, an interpretive monument to the African survivors of the Wanderer was erected at St. Andrews Beach Park, consisting of three 12-foot sail-shaped signs. The Jekyll Island Museum features an exhibit, as well, and actively seeks information on the families of the survivors.
Some Survivors of the Wanderer
Clockwise from top left: Zow Uncola [Slave name Tom Johnson]; Manchuella [Slave name Katie Noble]; Lucy Lanham [she was too young to remember her African name]; Mabiala [Slave name Uster Williams]. From Charles J. Montgomery, “Survivors from the Cargo of the Negro Slave Yacht Wanderer”, American Anthropologist, 1908.
(Below) Left to right: Cilucangy [Slave name Ward Lee]; Pucka Geata [Slave name Tucker Henderson]; Tahro [Slave name Romeo Thomas]
From US Slave: Survivors of the Slave Ship Wanderer: Cilucangy grew up in the village of Cowany. He was 12 or 13 when he was transported to America, sold to Sophia Tillman, and renamed Ward Tillman. In 1866, Ward married Rosa Tillman. Rosa was probably African also. If she was aboard the Wanderer, she would have been around 13 during the Wanderer’s crossing. By 1880, Ward and Rosa rejected the name Tillman, adopting the surname Lee. They worked as field hands in Meriwether, Edgefield County, SC, moving to Shaws, Aiken County, SC as their family grew. Ward and Rosa had four children; Andrew, Sam, Amelia, and Dempsey. Rosa passed away sometime after 1900. Losing his wife after around 35 years of marriage, Ward became homesick. He wrote a letter expressing his longing to return to Africa. He lived until 1914, but he never saw Africa again.
*- Congress outlawed the importation of slaves in 1807, but such activity continued clandestinely in the South; it had become much more difficult by the 1850s, with the Royal Navy patrolling the coast of West Africa. Though the Wanderer was long considered the last American slave ship, recent scholarship has discovered that another slave ship, the Clotilda, landed in Mobile a little over a year later, in 1860.
Flemington Presbyterian was the second of the Midway retreat churches. It remains the most active of all the congregations associated with Midway Congregational Church. In 1815, Midway member William Fleming established Gravel Hill, a retreat in the pinelands of Liberty County. Like the settlers of Walthourville before them, the people who came to Gravel Hill established a more permanent presence as time passed. For many summers, worship services were held in homes and then in a log structure which also housed a magistrate court. The first permanent church was built in 1832 on land given by Simon Fraser and was used for twenty years. The church followed the organization of Midway and was seen as a branch, not a mission, of Midway. In 1850 the name of the retreat was changed to Flemington in honor of William Fleming. A new home for the old Gravel Hill church was constructed between 1851 and 1852, and one of the selectmen of the congregation, T. Q. Cassels, was the architect. Though an amateur, he was well read in classical civilization and its monuments. The impressive steeple, to this day the pride of the congregation, was built by member Irwin Rahn. By the end of the Civil War, those who had settled in Flemington found the ten-mile trip to Midway nearly impossible, sought and were granted independence. In the spring of 1866, they officially adopted Presbyterianism. Upholding Puritan values of good education, a school was established, known by the 1830s as the Tranquill Institute. Confederate, then Union soldiers, used the old school as a hospital in 1864, and three of the Union casualties are buried in the Flemington cemetery. By the Victorian era, the Flemington Musical Society’s influence on popular entertainment in the area illustrates the shift away from Puritan roots toward a more secular society.
National Register of Historic Places
The Savannah-Ogeechee Canal is a national landmark of early engineering located on the edge of Savannah. The 16.5-mile canal, conceived by turnpike owner Ebenezer Jenckes, was constructed by slave laborers and Irish immigrants between 1826-1830 to expedite transportation of cotton, lumber, and other valuable market products from the Ogeechee River to port at Savannah. It also served as a means of moving consumer items from Savannah to the state’s interior. DeWitt Clinton, Jr., son of the New York governor associated with the Erie Canal, was the first chief engineer. In 1827, he abruptly left the project, likely due to investors’ refusal to incorporate a feeder canal. His assistant, Edward Hall Gill, briefly assumed engineering duties, but was replaced in 1828 by Loring Olmstead Reynolds.
The Savannah-Ogeechee Canal (originally known as the Savannah-Ogeechee-Altamaha Canal) was the first and most ambitious of three built in Georgia during the Canal Era and is the only one retaining significant structural components today. Plans to connect it to the Altamaha and eventually the Flint and Chattahoochee were never realized.It was beset with problems from the beginning and at least three local newspapers dubbed it “the Folly”. In 1826, Peter McIntyre, a local subcontractor, paid the passage for one hundred Irish laborers to work on the project. They worked for about a month but by December began to riot. McIntyre and another subcontractor, Eze Baldwin, absconded with their payroll, leaving the workers “in deep distress” and a “state approaching starvation.” They were aided by members of the local Hibernian Society before returning to Ireland or dispersing elsewhere. Such unexpected labor disputes lead to cost overruns and heavy debt. Nonetheles, work on the canal was completed by December 1830.
By 1836, the canal was bankrupt, and sold at a sherrif’s sale. Investor iterest in canals had been replaced by the promise of railroads. The new owners set out to improve it, replacing wooden locks with more substantial brick locks, and the canal began to turn a profit, albeit not the margin expected. Portions of all the locks survive, some nearly in their entirety. Five of the locks also featured a keeper’s house.
In the days leading up to the capture of Savannah in 1864, Union and Confederate troops were encamped near the canal and were involved in several skirmishes. Damage was done to the canal but by 1866, it was operational once again. In 1876, Captain Charles Sheftall lead weekly excursions along the canal that included music, dancing, dining, and other reccreational activities. Heavy rains in June 1876 did serious damage to the canal. A yellow fever epidemic that followed claimed over a thousand lives and officials blamed the canal’s stagnant waters, overflowing banks, and inadequate drainage.
After years of losing business to the railroads, the canal was purchased by the Central of Georgia in 1888 and officially ceased operation.
The walking trail begins at Lock No. 5 (Young’s Lock).
Much of the 1.6-mile trail follows the historic towpath.
A heavy stone bearing associated hardware bears the date of 1830, the year the canal was officially opened.
Lock No. 6 is located at the point where the canal meets the Ogeechee River.
Details of the architecture are visible from the south side.
The bricks were made on site.
This important resource is an amazing survivor and its accessibility as a public recreation area is the result of the work of the Savannah-Ogeechee Canal Society, who oversee the property and offer interpretive background.
The boardwalk follows the shoreline of the Ogeechee and offers great views of this historic river.
National Register of Historic Places
Laurel Grove South Cemetery is the final resting place of numerous African-American pioneers associated with the history of Savannah. It was created on the site of the former Springfield Plantation to address the fact that by the early 1850s, nearly all of the city’s burying grounds were nearing capacity. Originally just four acres, the cemetery now sprawls over ninety and is still in use.
Among the most prominent memorials are those to the early leaders of African-American churches in Savannah.
Andrew Bryan, his wife Hannah, Kate Hogg, and Hagar Simpson, were among the first converts of George Liele, a slave who had converted to Christianity in the church of his master, Henry Sharp. Liele organized the First Colored Baptist Church of Savannah (later First African Baptist) in December 1777, was the first African-American to be ordained and the first Baptist missionary of any race to go to a foreign country. In 1782 he fled with his Loyalist master to Jamaica; Andrew Bryan assumed leadership of his growing First Colored Baptist congregation. Bryan and his brother Sampson were beaten and imprisoned for their preaching, but the intervention of their owner allowed them a degree of religious freedom. Bryan was ordained a Baptist minister in 1788. Soon thereafter, he purchased his and his family members’ freedom. Ironically, he grew relatively wealthy from a hauling business made successful by his ownership of slaves during the 1790s. He preached until his death in 1812 and is consider the father of the First Bryan Baptist Church by that congregation. The early overlapping histories of these congregations is somewhat conflicting.
There is some debate as to whether their remains were actually moved from the Old Negro Burial Ground near Whitefield Square and reinterred here, but their graves serve as a memorial to their integral part in the rich history of Savannah’s African-American community.
Henry Cunningham was a free man of color, slaveowner and a prominent entrepreneur in early Savannah. He was a founder and the first pastor of the Second African Baptist Church.
Samuel Carey (November 1814-25 December 1842); Samuel L. Carey, Jr. (February 1841-2 March 1861); John Henry Carey (January 1842-2 July 1843); Clemon Sabatty, Sr. (1784-6 October 1856); Infant son of Samuel (Jr.) & Lucy Carey (20 July-25 July 1861). [H. E. Carey is noted as the wife of Samuel Carey, but is not interred here; Lucy Carey is noted as the wife of Samuel, Jr., but is also not interred here].
Robert Verdier (4 January 1812-25 March 1864); Ceasar Verdier (1820-3 March 1864)- Ceasar was a deacon of the First African Baptist Church.; Elizabeth Verdier (12 May 1810-15 June 1866); William Verdier (30 October 1831-14 June 1855)
[Various spellings can of the surname, including Verdire, and Verdere, are present on the memorials, but Verdier seems to be the correct spelling, via genealogical records].
Andrew Martelle Monroe (Barely discernible dates on the slab inside the tomb appear to be 1906 and 1907, indicating this was possibly built to memorialize a very young child; another headstone is visible inside the tomb but I was unable to read it).
Reverend William J. Campbell (1 January 1814, though records state 1812-11 October 1880). Maxwell was born a slave in Savannah, baptised by Reverend Andrew C. Marshall in 1830, and was freed by his mistress, Mrs. Mary Maxwell, in 1849. He was licensced to preach in 1855 and served as an assitant to Reverend Marshall until the former’s death in 1857. Subsequently, Campbell became the fourth pastor of the First African Baptist Church. Reverend Marshall was quite progressive, replacing the wooden church building with the brick one which stand to this day. He was also on of 20 black clergymen invited to meet with General William T. Sherman on 12 January 1865.The meeting was an effort on Sherman’s part to address the needs and concerns of African-Americans after the end of the war. As a result of the meeting, Sherman issued Special Field Order No. 15, which came to be known as “40 Acres and a Mule”.
Samuel Gordon Morse (25 July 1832-24 November 1875); Patience Mary Morse (1830-30 November 1903); Samuel Benjamin Morse (6 December 1852-30 May 1909). The Morses came to Savannah from McIntosh County during the Civil War after liberation by Union soldiers. Samuel Gordon Morse served as First Sergeant in the 1st South Carolina Infantry, United States Colored Troops.
The All-Seeing Eye of God, also known as the Eye of Providence, present on the side of his headstone indicates a Masonic connection.
The Davis memorial is one of the most accomplished in Laurel Grove South and includes the statue and winged death heads, enclosed in formal coping.
W. W. Law was a giant of the Civil Rights Movement in Savannah, known locally as “Mr. Civil Rights”. The history that follows was written by Charles J. Elmore for the New Georgia Encyclopedia.
Westley Wallace Law was the only son and the oldest of the three children born to Geneva Wallace and Westley Law. He came from a poor family and began working at the age of ten to help his mother after his father died. He never married. Later on he credited his success in life to his mother and to Lillie Belle Wallace, his grandmother, who instilled in him a love for reading and social justice. He was also inspired by his mentor, Ralph Mark Gilbert, pastor of the First African Baptist Church, who revived the local branch of the Savannah NAACP; and he admired John S. Delaware, his boyhood scoutmaster, who was a Savannah NAACP official. In high school, as a member of the NAACP Youth Council, Law protested segregation at Savannah’s Grayson Stadium and worked for the hiring of a black disc jockey at a white-owned local radio station. Later in college he served as president of the NAACP Youth Council. Law often stated that he would not have received a college degree if Georgia State College (now Savannah State University), where he enrolled in 1942, were not in Savannah.His mother did washing and ironing for white families for very low wages, and there was no money to send Law to college. He worked at the white YMCA in Savannah to finance his education. After completing his freshman year Law was drafted into the army to serve in World War II (1941-45). Upon his discharge the GI Bill paid for the rest of his education at Georgia State College, where he earned a bachelor’s degree in biology.
For many years Law served as the scoutmaster of Troop 49, First Bryan Baptist Church, where he also taught Sunday school. He worked for the U.S. Postal Service as a mail carrier for more than forty years before retiring in the 1990s. In 1950 Law became president of the Savannah NAACP. In 1962, with the Reverend L. Scott Stell, chair of the NAACP Education Committee, and others, he brought a lawsuit against the segregation of Savannah–Chatham County public schools before the U.S. District Court. U.S. district judge Frank Scarlett held the petition so long that the student plaintiffs graduated from high school. The NAACP then had to refile the case, citing a new group of black children. Law and the NAACP refiled, and in 1964 the Fifth Circuit Court of Appeals ordered public schools in Savannah to be desegregated.
In the 1960s Law began to lead weekly mass meetings at two Savannah churches, Bolton Street Baptist and St. Philip A.M.E., where he advocated passive resistance to segregation. On March 16, 1960, Carolyn Quilloin, a NAACP Youth Council member, was arrested for asking to be served at the Azalea Room lunch counter at Levy’s department store in downtown Savannah. This protest led to others. Law led wade-ins at Tybee Beach and sit-ins at Kress and Woolworth’s lunch counters with NAACP youth workers. He also led an eighteen-month boycott of Broughton Street merchants that forced Savannah’s white leaders to compromise on civil rights.
Law believed that nonviolent means were the best way to open the city for blacks. He strongly opposed night marches favored by Hosea Williams and his Chatham County Crusade for Voters, believing the night marches allowed people with violent agendas to take to the city’s streets. The Crusade for Voters, headed by Williams, was a separate civil rights organization that was allied with the NAACP. This difference in strategic approach caused a rift between Law’s NAACP and Williams’s Chatham County Crusade for Voters. The rift between Law and Williams prompted Williams and others to leave the NAACP and join forces with the Southern Christian Leadership Conference.
In 1960 Malcolm Maclean became Savannah’s mayor. Maclean worked with Law and Eugene Gadsden, then the NAACP’s legal counsel, and credited them for keeping violence out of Savannah’s civil rights struggle. Under Maclean, public libraries and store lunch counters were integrated. Signs designating racially separate facilities at city– and county-owned buildings came down. These triumphs came at considerable personal cost for Law, who was fired from his job at the U.S. Post Office in 1961 because of his civil rights activities. National NAACP leaders and President John F. Kennedy came to his defense, however, and a three-member appeals board reinstated him.
Law retired as Savannah NAACP president in 1976, after serving for twenty-six years. He then turned his attention to the preservation of African American history and historic buildings. He established the Savannah-Yamacraw Branch of the Association for the Study of Afro-American Life and History (ASALH). Law founded the Ralph Mark Gilbert Civil Rights Museum in honor of his boyhood mentor and pastor, Ralph Mark Gilbert, who revived the Savannah chapter of the NAACP and is considered to be the father of the civil rights movement in that city. As president of ASALH, he established the Ralph Mark Gilbert Civil Rights Museum, Negro Heritage Trail Tour, King-Tisdell Cottage Museum, and the Beach Institute of African American Culture.
Law received honorary doctorates from Savannah College of Art and Design (1997) and Savannah State University (2000), the Distinguished Georgian Award (1998) from the Center for the Study of Georgia History at Augusta State University, the National Trust for Historic Preservation’s National Preservation Award (2001), and the Governor’s Award in the Humanities (1992).
Law died on 28 July 2002, at his Savannah home.
National Register of Historic Places