Ida Bell Cemetery
The Ida Bell Cemetery, located in Faulkner County Arkansas, is a significant historic cemetery for the communities of Palarm and Mayflower.
The Ida Bell Cemetery is located on the top and east side of a hill, referred to in some records as "Cemetery Hill". Today the hill is covered in trees and dense undergrowth, but it was used as a cemetery for the Ida Bell Church in the 1900s up until the 1950s. The hill’s life as a sanctuary for the dead began even earlier, with an unknown number of burials possibly associated with early European frontiers people or enslaved and newly freed people from the 19th century . Thus, the individuals interred on this hill represent some of the earliest settlers in the area as well as members of the local African American community who lived during the time of slavery, Reconstruction, the Jim Crow era, and Integration.
The Ida Bell Cemetery consists of two parts. On the top of the hill are about fifty or so burials marked only with field stones. Because these grave stones do not have birth or death dates inscribed on them, or any carving at all, we can not know for sure who the individuals buried here were, or when they lived. It has been suggested that these burials are from a 19th century pioneer community. It is also possible that this started as a cemetery for enslaved people and continued to be used by emancipated residents of the area.
The fact that these graves are marked by unmodified stones rather than carved tombstones is not unusual for the time or for individuals of African descent. Formal carved tombstones were not commonly used until around 1890 (Burnet 2014:148). Instead, it was common for those digging the grave to select a large rock uncovered while digging to mark the grave (Burnett 2014:148). Further, according to Burnett, "[l]ong after the Civil War, near towns where blacks were employed but lived separately, their graves were not often marked, or at best, given only fieldstones. Even in cemeteries where both races were buried, black graves were marked far less often than those of whites" (2014:157).
On the top of the hill as well as on the eastern side of the hill there are many instances of depressions in the ground that indicated the presence of a grave. These depressions are sometimes associated with field stones or formal tombstones, but are also present without stone markers. This indicates that there are unmarked graves present throughout the cemetery in addition to the graves marked in various ways. Depressions are often hard to photograph, but the accumulation of snow makes the depressions quite apparent.
There are 26 engraved headstones at the Ida Bell Cemetery, with names and dates associated with those who are buried at Ida Bell. These are located down the south side of the hill.
The earliest dated grave is that of Nettie Noble (1900). Unfortunately her gravestone has broken off its base, and is further broken into four pieces. The deterioration and breakage makes it difficult to make out the writing on the stone.
Near Nettie Noble's grave is the grave of Charley Noble, likely a relative of Nettie. Charley is one of several people buried in the Ida Bell Cemetery who were members of a mutual aid society. The societies represented include local chapters of the Mosaic Templars of America (MTA) and the International Order of Twelve Knights and Daughters of Tabor (Mayflower Tab No.223 and the Silver Moon Tab. No.232, Little Rock, Ark.). MTA chapters represented include the Lilly White Chamber- 881 and Hayes Temple- 1327. Also represented is a member of the Union Olive Temple No. 177, Palarm, Arkansas. Mutual aid societies such as these provided African American members with illness, death, and burial insurance at a time when other insurance agencies would not cover them. The Order of Twelve Knights and Daughters of Tabor began as an antislavery society in 1846 and reorganized in 1872 to be a mutual aid society for African Americans.
If you are interested in learning more about mutual aid societies, visit the Mosaic Templars of America Cultural Center located in Little Rock, or take a look at their website.
There are two veterans buried at the Ida Bell Cemetery: Wilson Burke, who fought for the Union in the Civil War
and Samuel Pitts, a veteran of the First World War.
There are a couple children buried at the Ida Bell Cemetery. Willie Inyeard died when he was twelve years old.
Hubert Clarity was only five when he died in 1915. The gravestones of these boys both incorporate a heart shape, which is not seen in any of the other gravestones at Ida Bell Cemetery.
Gravestones funded by mutual aid societies do not include personalized epitaphs at the Ida Bell Cemetery. Some of the gravestones not provided by such an organization do include a personalized saying. Willie Inyeard's epitaph reads "Gone but not forgotten". Young Hubert Clairty's gravestone appropriately reads "Gone so soon". Eugene H. Moore, only 20 years old when he died, was given a gravestone with the epitaph "Son of Monroe & Nicie Moore. Another link is broken in our household band, but a chain is forming in a better land."
In addition to stone and concrete markers found at Ida Bell, there are several metal markers indicating the location of graves. These markers were provided by funeral homes, and intended to temporarily mark a grave location before a permanent gravestone could be placed. Companies that provided these markers at Ida Bell include the Cosmopolitan Funeral Home and the Ruffin-Jarrett Funeral Home. Unfortunately these markers do not stand up to the elements and time as well as stone markers. There are several present at Ida Bell whose inscriptions are unreadable.
Jonquils and other types of daffodils, vinca, and yucca are traditional plantings in historic cemeteries and can all be found at the Ida Bell Cemetery.
Ida Bell Cemetery Interactive Map
Ida Bell Cemetery. Click on the points on the aerial image above to find out more information about each mapped grave.
Burial Census
The following is a list of those buried at the Ida Bell Cemetery based on the documented gravestones with inscriptions.
A review of records from the Pence Funeral Home from 1904 to 1945 provides additional information about the individuals very likely buried at the Ida Bell Cemetery. The following is a list of African American people buried in "Palarm" or the "Palarm Cemetery". Several of the individuals with inscribed gravestones are included in the Pence Funeral Home records but more of the people in the funeral home records that were buried in the Palarm Cemetery did not have inscribed gravestones.
Symbolism
The most common type of symbolism found on the gravestones at Ida Bell are those related to the imagery of the mutual aid societies that funded members' gravestones.
The Mosaic Templars of America Symbol is made up of an X, with the letters M., T. , A, and V (with a small 3 above) within each of the four open spaces. The letters M., T., and A. Stand for Mosaic, Templars, and America. The V with the small 3 stands for the motto "Vini, Vidi, Vici" (I came, I saw, I conquered). This original quote is attributed to Julius Cesar, but adopted by one of the Mosaic Templars of America's founders, John E. Bush. The X itself represents two shepherds staffs, and refers to the story of Moses, Aaron and the Exodus of the Bible.
The International Order of the Twelve Knights and Daughters of Tabor uses symbology that includes three 7s and 3s in the round.
The three 7s represent "triple perfection" of the International Order of the the Twelve Knights and Daughters of Tabor based on the seven principles that the organization promoted: justice, equity, benevolence, prudence, loyalty, unity, and impartiality. The number 7 in the Biblical sense is also a reference to the 7th day that God rested after creating the universe and thus stands for purity and perfection. The 3s are also a reference to Christianity- the Holy Trinity.
As mentioned above, the two childrens' gravestones are heart-shaped. This is a symbol of love. Willie Inyeard's gravestone also includes additional imagery. There are several crosses, one on the heart, and three on the base of the marker. This is a reference to Jesus and rebirth. Four doves adorn the four corners of the base. Doves represent peace and innocence and a soul going up to heaven. It is said that a dove lying dead refers to a life being cut off prematurely. This would certainly be the case for Willie Inyeard, but it is difficult to tell if the doves here are supposed to represent live or dead birds. Willie's headstone is also decorated with eight stars. Stars refer to heaven or guidance to heaven.
Another motif found at the Ida Bell Cemetery is ivy. Ivy represents memory, fidelity, and immortality.
Glimpse into their lives
The names and birth and death dates of individuals buried at Ida Bell provides us with a small bit of information about what life was like for some of the people interred here. At least eight people interred at Ida Bell with engraved headstones were born before emancipation and were likely enslaved for part of their life. This includes Millie and Samuel Agee (born around 1850 and 1840 respectively), Newton (N. C. ) Coleman (born around 1851), Theodosia Cunningham (born 1824), Susan Foster (born around 1851), Charley Noble (born in 1849), Cornelia Thompson (born 1853), and Wilson Burke, who fought in the Civil War.
Examples from the Arkansas Democrat Gazette of owners of enslaved people searching for people that escaped bondage in the vicinity of Palarm.
By looking at census records and tax schedules, we can learn even more about the lives of those buried at Ida Bell. For example, see additional records related to the Agee family below.
Samuel Agee was born in North Carolina around 1837-1841 and Millie Agee was born in Tennessee around 1845-1850. As African Americans living before emancipation, it is likely that they were born into slavery. Sam and Millie were married shortly after the end of the Civil War, around 1867, when Samuel was in his mid to late twenties and Millie was just a teenager or in her early twenties.
Sam and Millie were married shortly after the end of the Civil War, around 1867 when Samuel was in his mid to late twenties and Millie was just a teenager or in her early twenties.
In 1870, Samuel and Millie were living in District 6, Shelby, Tennessee in Dwelling Number 390. They lived with their son George, age 4 at the time, and newborn Willie. Looking at the 1870 census we can see that at the time, their personal estate was valued at $175. In 1870, a man named Anderson Shiner, laborer aged 17 at the time, and woman named Julius Reinboule, a servant aged 25 with a three year old daughter, Mary, were living with Samuel and his family.
Based on tax records, it appears that Samuel Agee and his family moved to the Danley Township in Faulkner County, Arkansas sometime in 1877 or 1878. Their son George was with them but younger son Willie is not present on the 1880 census and unfortunately likely died in the intervening years. They had several additional children: Samuel, aged 9 at the time (born in 1871), Mary, aged 7 (born in 1873), Callie, aged 5 (born in 1875), and Lucy, aged 1 (born in 1879).
According to the 1880 Agricultural Census, Samuel Agee rented his property for a fixed amount of money. He had 20 acres of land tilled. His farm’s value was estimated at $400. He owned $200 worth of livestock and the estimated value of his farm products in 1879 was $600. He had two mules and/or asses to work his farm with as well as two milk cows and three calves. He grew 4 acres of corn, producing about 100 bushels, and 13 acres of cotton.
Twenty years later in 1900, Samuel and Millie own a farm (mortgaged). They are living with their son Junius, 19 at this time (born in 1881). Junius works as a farm laborer and unlike his parents can read and write.
By 1910, Junius has married a woman named Fannie (born around 1887) and they have two daughters- Dora aged 2 (born 1908), and a newborn Mary (born 1910). They live next door to Samuel and Millie, who share their home with granddaughter Reider Agee, 17 (born 1893), grandson Willie Haines aged 8 (born 1902), and great-grandson Walter Battle, aged 4 (born 1906). Samuel still owns his farm, but has not yet paid off the mortgage. Rieder and Willie both work as farm laborers.
This is just a brief glimpse at what could be learned about the people who lived and died in the Palarm area in the late nineteenth and twentieth centuries. Additional documentary research in addition to oral histories could paint a much more complete picture.
Lower entrance to Ida Bell Cemetery
References
Adkins, LaTrese Evette 2003 "And Who Has the Body?" The Historical Significance of African American Funerary Display. Unpublished dissertation, Michigan State University
Beito, D. T. 2000 From Mutual Aid to the Welfare State: Fraternal Societies and Social Services, 1890-1967.
Jeter, Marvin D. and Charlotte M. Copeland 1997 Mosaic Templars of America Tombstones (1912-1930) and Symbolism, in Arkansas, the Southeast and Beyond. Paper presented at the Arkansas Archeological Society Meeting, September 27, 1997, Little Rock
Matkin-Rawn, Story 2013 The Great Negro State of the Country: Arkansas's Reconstruction and the Other Great Migration. Arkansas Historical Quarterly 72(1): 1-41.
2014 Send Forth More Laborers into the Vineyard: Understanding the African American Exodus to Arkansas. In Race and Ethnicity in Arkansas: New Perspectives, edited by John A. Kirk, pp. 31-45. University of Arkansas Press, Fayetteville.
Nutty, Coleen Lou 1978 Cemetery Symbolism of Prairie Pioneers: Gravestone Art and Social Change in Story County, Iowa. Unpublished Masters Thesis, Iowa State University.
Rainville, Lynn 2014 Hidden History: African American Cemeteries in Central Virginia, University of Virginia Press, Charlottesville.
Sims, Katrina Rochelle 2016 Take the Mountain: The International Order of Twelve Knights and Daughters of Tabor and the Black Health Care Initiative in the Mississippi Delta, 1938-1983, Unpublished dissertation, The University of Mississippi.
