Big Bear, CA
I quiet mountain community full of back country adventure.
Grafton Utah
Grafton, Utah, is a well-preserved ghost town just south of Zion National Park in Washington County, along the Virgin River. It is widely regarded as one of the most photographed ghost towns in the American West and has served as a filming location for several classic Western movies. Its history reflects the challenges and determination of Mormon pioneers during Utah’s “Cotton Mission” (or “Utah’s Dixie”) era.
PhotoL NPS; George Alexander Grant
Background: Mormon Settlement and the Cotton Mission
In 1847, Brigham Young and members of The Church of Jesus Christ of Latter-day Saints (LDS Church, or Mormons) arrived in the Salt Lake Valley after fleeing religious persecution. Young sought to establish a self-sufficient society in what he envisioned as the state of Deseret. After the Mexican-American War, the area became the Utah Territory in 1850. Between 1847 and 1900, Mormons founded roughly 500 villages across the West to claim territory and resources.
Southern Utah’s warmer climate was seen as suitable for cotton production, reducing dependence on the United States. An experimental crop succeeded at Santa Clara in 1854. Young called this region “Utah’s Dixie.” The outbreak of the U.S. Civil War in 1861 made cotton even more critical. Settlements sprang up along the upper Virgin River where flat land and water for irrigation were available: Virgin (1857), Grafton (1859), Adventure (1860), Duncan’s Retreat and Northup (1861), and Shunesburg, Rockville, and Springdale (1862).
Founding and Early Years (1859–1862)
In late 1859 (often dated December), Nathan C. Tenney led five families from nearby Virgin—the Barneys, Davies, McFates, Platts, and Shirts—to a site about one mile downstream from the present townsite. They initially called the settlement Wheeler. The pioneers cooperated to plant crops (especially cotton), dig irrigation ditches, and build homes. The effort emphasized community and faith rather than profit.
The first year showed overzealous cotton planting at the expense of food crops such as corn and cane, leading to shortages. Settlers later shifted emphasis to food production, orchards, and gardens because survival demanded it in the arid environment beside the unpredictable Virgin River.
The Great Flood of 1862 and Relocation
In January 1862 (the night of January 8 is often cited), after prolonged heavy rains, a massive flood of the Virgin River—part of the broader Great Flood of 1862—destroyed most of the original town (and nearby settlements like Duncan’s Retreat, Adventure, and Northup). Houses, furniture, clothing, and other property floated downstream; some items, including barrels of molasses, were recovered. A child born during the chaos was reportedly named Marvelous Flood Tenney.
Undeterred, the settlers relocated about one mile upstream to higher ground (the current site) and rebuilt, naming the new town New Grafton (later simply Grafton) after Grafton, Massachusetts, the hometown of some settlers. The post office was sometimes still called Wheeler due to other Graftons elsewhere.
Growth and Daily Life (1862–1866)
By 1864, a church census recorded 28 families and about 168 people in Grafton. Each family typically farmed a narrow strip of roughly one acre along the river. They dug irrigation canals, planted cotton (later scaled back), orchards (some of which still exist), and gardens. Log houses, a post office, a church, and a combination school/community hall appeared.
Life remained difficult. The silty Virgin River frequently washed out dams (sometimes multiple times a year) and clogged ditches, which required constant dredging—“like household washing; it’s a weekly chore,” one settler remarked. Grafton was relatively isolated as the only community on the south bank of the river. Despite hardships, residents maintained social life with Friday-night dances, music, swimming, horseback riding, picnics, and religious services.
Grafton briefly served as the county seat of Kane County (January 1866 to January 1867); boundary changes later placed it in Washington County.
Hardships of 1866: Disease, Accident, and Conflict
1866 was catastrophic. The Grafton Cemetery records numerous deaths that year in a community of ~168 people:
- Multiple children and adults from diphtheria (e.g., York and Field family members).
- Two teenage girls (Loretta A. Russell, 14, and Elizabeth H. Woodbury, 13) killed when a homemade swing broke.
- Scarlet fever cases.
- Other illnesses and accidents.
Conflict with Native peoples intensified during the Black Hawk War (primarily 1865–1872, involving Utes and others, with local involvement of Southern Paiutes and Navajos). The upper Virgin River valley had long been inhabited by Southern Paiutes; competition for scarce land and resources created tension. Navajo groups faced pressure from settlements on both sides of the Colorado River.
On April 2, 1866, Robert M. Berry (24), his wife Isabella (or Mary Isabella) Hales Berry (about 19–20, reportedly pregnant), and Robert’s brother Joseph S. Berry (22) were killed by raiders (accounts vary between Navajo and Paiute) near Short Creek (present-day Colorado City area) while traveling. Robert was described by attackers as a “heap brave fighter.” Their bodies were brought to Grafton for burial (it was then considered the county seat); the graves remain prominent, enclosed by a wooden fence.
Brigham Young ordered southern Utah villages to consolidate into settlements of at least 150 people for safety. Grafton was evacuated; residents moved to Rockville. Farmers returned daily (often armed and in groups) to tend fields and livestock. Grafton effectively became a ghost town for the first time (1866–1868). By 1868, as the immediate threat subsided, residents returned.
Later Years and Decline (1868–1945)
Resettlement occurred, though population never fully recovered to earlier peaks. The 1870 U.S. census counted only a handful of families. Flooding continued to damage fields and infrastructure. In 1886, residents built the distinctive two-story adobe schoolhouse/church/community hall still standing today: adobe bricks from local clay, foundation of lava rock, and lumber hauled ~75 miles from Mount Trumbull on the Arizona Strip. It hosted school, worship, plays, music, and dances; people from surrounding areas attended Friday-night socials.
Utah achieved statehood in 1896. The decisive blow came with the completion of the Hurricane Canal in 1906, which delivered Virgin River water to the broad, fertile Hurricane bench ~20 miles downstream. Many Grafton families (some even relocating entire houses) moved to Hurricane for better farmland and fewer flood problems. School enrollment dropped; the last classes were held around 1918–1919 with only nine students, after which children attended school in Rockville. The local LDS branch was discontinued in 1921.
Population continued to dwindle (census figures show decline after 1910). The last permanent residents, Frank Russell and his wife Ellen (or Mary Ballard Russell in some accounts), left in 1944 or 1945. Modern amenities such as electricity, indoor plumbing, and culinary water were never installed.
Film History and Modern Preservation
In the mid-20th century, the largely abandoned but intact town attracted filmmakers. Notable productions include:
- In Old Arizona (1929) — the first outdoor talkie, with Warner Baxter winning an Academy Award for Best Actor as the Cisco Kid.
- The Arizona Kid (1930).
- Ramrod (1947).
- Butch Cassidy and the Sundance Kid (1969) — the famous bicycle scene with Paul Newman, Robert Redford, and Katharine Ross was filmed here.
Other films and productions have also used the site. In 1946, movie producer Harry Sherman reportedly purchased the town from a descendant of an early settler.
In 1997, the Grafton Heritage Partnership Project was formed to protect, preserve, and restore the townsite in cooperation with former residents, the Utah State Historical Society, the Bureau of Land Management, and others. Restored or stabilized structures include the 1886 schoolhouse/church, the Alonzo Haventon Russell Home (used in Butch Cassidy), the Louisa Foster (or Marie Russell) Home, the John Wood Home, and the Berry fence in the cemetery. About 150 acres of farmland were acquired to maintain an agricultural appearance. The site was added to the National Register of Historic Places. It remains under surveillance, and annual reunions of former residents and descendants continue (typically the last Saturday in September).
The Cemetery
Located a short distance from the townsite, the Grafton Cemetery (active roughly 1862–1924) holds an estimated 74–84 graves, many unmarked. It includes pioneers, children lost to disease and accidents, victims of the 1866 violence, and some Southern Paiute individuals who lived and worked alongside settlers. The Berry family plot is the most prominent.
Legacy
Grafton’s story encapsulates the perseverance required for pioneer settlement in a harsh desert river environment: floods, silt-clogged ditches, limited arable land, disease, conflict over resources, and eventual economic shifts that favored larger, better-watered communities. Today the quiet townsite, with its adobe and wooden buildings framed by the dramatic cliffs of Zion, stands as a tangible reminder of that era. It is accessible via a short dirt road from Rockville (across the historic bridge over the Virgin River) and is open to respectful visitors. For the most current information on visits and preservation, the Grafton Heritage Partnership Project is the primary resource.
Raccoon (Procyon lotor)
The raccoon (also spelled racoon), scientifically known as Procyon lotor, is a medium-sized nocturnal mammal native to North America and commonly called the common raccoon, North American raccoon, or northern raccoon. It is easily recognized by its distinctive black facial “mask,” pointed muzzle, grayish-brown dense fur, and bushy tail marked with several dark rings. Highly adaptable and intelligent, raccoons have extremely dexterous front paws that allow them to manipulate objects and forage effectively; their species name lotor (Latin for “washer”) refers to their habit of dipping food in water. Other names include the colloquial “coon,” the popular nickname “trash panda” (for their urban scavenging), Spanish mapache, French raton laveur (“washing rat”), and German Waschbär (“wash-bear”). Raccoons are omnivores found in forests, wetlands, and cities across much of the continent, where their clever, opportunistic nature has made them both familiar and sometimes notorious neighbors to humans.
Description (Physical Characteristics)
The raccoon is a medium-sized, stocky mammal with a bear-like body, short legs, and a plantigrade (flat-footed) gait. Adults typically measure 40–70 cm (16–28 in) in head-body length, with a bushy tail of 20–40 cm (usually around 25 cm / 10 in). Shoulder height is 23–30 cm (9–12 in). Weight varies widely by region, sex, season, and food availability—generally 5–12 kg (11–26 lb), though extremes range from about 2 kg to over 26 kg (4–57 lb). Northern populations and males tend to be larger; some northern animals can store up to 50% body fat for winter.
Fur is dense and grayish to reddish-brown or buff, with a lighter underside; the dense underfur provides insulation. The most distinctive features are the black “bandit” facial mask (framed by white fur around the eyes and snout), rounded ears often edged in white, and a ringed tail with 4–10 black bands (tip usually dark). Front paws are highly dexterous, resembling slender human hands with five fingers and sensitive vibrissae (whiskers) on the digits; hind feet also have five toes. Raccoons are excellent climbers and capable swimmers.
Sexual dimorphism is moderate: males are typically 10–30% heavier than females.
Scientific Classification
| Kingdom | Animalia |
| Phylum | Chordata |
| Class | Mammalia |
| Order | Carnivora |
| Family | Procyonidae |
| Genus | Procyon |
| Species | Procyon lotor |
Common names include northern raccoon, common raccoon, and coon. It is the largest and most widespread member of the procyonid family (which also includes coatis, kinkajous, and ringtails).
Behavior
Raccoons are primarily nocturnal, with peak activity often before midnight, though they may forage diurnally when food is abundant or conditions favor it (e.g., low tide). They are intelligent and have excellent problem-solving abilities and long-term memory (solving tasks and retaining solutions for at least three years in studies). Their sensitive forepaws allow precise manipulation of objects, unlocking containers, and foraging by touch.
They are largely solitary outside the breeding season and mother-young groups. Females raise litters alone; several individuals may share dens in cold weather or congregate at rich food sources. Home ranges vary widely (often 1–3 km in diameter, larger for males or in resource-poor areas). They den in tree cavities, hollow logs, burrows of other animals, rock crevices, brush piles, abandoned buildings, attics, culverts, or storm drains. In northern regions they enter periods of winter dormancy (not true hibernation), living off fat reserves and potentially losing significant body weight, while remaining metabolically active.
They are agile climbers that escape danger by ascending trees and are known for adaptability, including urban “nuisance” behaviors such as raiding trash. When threatened they can be aggressive.
Habitat
Preferred habitats are deciduous and mixed forests, especially near water (streams, rivers, lakes, wetlands, marshes, swamps, and bottomland hardwoods). They thrive in areas offering den sites (tree cavities preferred for rearing young), food diversity, and water for drinking and foraging.
Due to high adaptability they occupy a wide range of environments: coastal marshes, mangroves, farmlands, prairies (favoring woodlots and wetlands), mountainous areas (generally below ~2,000 m), and especially urban/suburban settings where they use human structures and garbage. They avoid extensive open fields or pure pine forests when better options exist but can persist in diverse landscapes as long as water and shelter are available.
Range (Geographic Distribution)
Native range spans much of North and Central America: from southern Canada (Nova Scotia to British Columbia) across nearly the entire contiguous United States (absent or sparse in parts of the northern Rocky Mountains and Great Basin), through Mexico, and south to Panama.
They have been introduced outside this range, notably to parts of Europe (Germany, France, and others), the Caucasus, Japan, and some Caribbean islands (some of which host populations sometimes treated historically as distinct taxa). Multiple subspecies exist (around 20–22 recognized), varying mainly in size and coat details; the eastern raccoon (P. l. lotor) and Upper Mississippi Valley raccoon (P. l. hirtus) are among the most widespread.
Food Sources (Diet)
Raccoons are opportunistic omnivores—among the most flexible mammalian diets. Rough averages: ~40% invertebrates, ~33% plant material, ~27% vertebrates, with strong seasonal and local variation.
- Plant foods: Fruits (berries, grapes, cherries, apples, persimmons, etc.), nuts and acorns (especially important in fall/winter for fat storage), seeds, grains (notably corn), and other vegetation.
- Animal foods: Crayfish and other aquatic invertebrates, insects, worms, mollusks, frogs, fish, bird eggs, small mammals, birds, carrion, and occasionally reptiles.
- Human-associated: Garbage, pet food, crops, and garden produce are heavily exploited in urban and rural areas.
They forage by touch, often near water, and may dunk food (the species name lotor means “washer”), though this is more tactile exploration than true washing. Diet shifts with season: more animal matter in spring, soft mast (fruits) in summer, hard mast and high-calorie items in fall.
Additional Notes
Lifespan in the wild is typically short (often 2–3 years on average) due to predation, vehicles, hunting/trapping, and disease; captive individuals can live 20+ years. Primary predators include coyotes, bobcats, large owls, and alligators (in the south). Raccoons play ecological roles as seed dispersers and mesopredators and are highly successful due to intelligence and behavioral flexibility.
This report synthesizes established biological data on Procyon lotor. Populations are generally secure (IUCN Least Concern) across most of the native range owing to adaptability.
Lost Ship of the Mojave Desert
The legend of lost ships in the Mojave Desert, particularly in California’s Colorado Desert near the Salton Sea, is one of the most enduring and enigmatic tales of the American Southwest. Stories of ancient maritime vessels—often Spanish galleons laden with pearls, gold, or other treasures—stranded in the arid sands have persisted for centuries. These accounts, rooted in Native American oral traditions, Spanish colonial records, and later American folklore, blend historical plausibility with speculative romance. This report examines the historical context, key accounts, and theories surrounding these alleged shipwrecks, assessing their feasibility and cultural significance.
Historical Context
The Mojave Desert, encompassing parts of Southern California, Nevada, Arizona, and Utah, is an unlikely setting for maritime tales. However, the region’s geological and hydrological history provides a plausible backdrop for such legends. The Salton Sea basin, located in the Colorado Desert (a subregion of the Mojave), lies more than 270 feet below sea level and was periodically filled by the Colorado River, creating a vast inland lake known as Lake Cahuilla. Historical records and geological evidence indicate that the Colorado River has repeatedly shifted its course, sometimes flowing into the Gulf of California and at other times flooding the Salton Sink to form Lake Cahuilla. These floods could have created temporary connections to the Gulf, potentially allowing ships to venture inland before becoming stranded as waters receded.
Spanish exploration of the Gulf of California in the 16th and 17th centuries further supports the possibility of ships reaching the region. Explorers like Hernando de Alarcón (1540) and Juan de Iturbe (1615) sailed up the Gulf and, in some cases, the lower Colorado River, seeking treasures, trade routes, or the fabled Straits of Anian—a mythical passage connecting the Pacific and Atlantic Oceans. The combination of unpredictable river flows, tidal bores, and navigational errors could have led to vessels becoming stranded in the desert.
Key Accounts of Lost Ships
Early Native American and Spanish Reports
Native American oral traditions, particularly among the Cahuilla and other tribes of the region, describe sightings of large “white birds” or ships sailing inland centuries ago. These accounts, recorded as early as the 19th century, suggest encounters with European vessels, possibly Spanish or even earlier visitors. For example, a Cahuilla chief named Cabazon reportedly shared a story in the mid-19th century of a “great white bird” sailing from afar, which some interpret as a reference to a Spanish ship.
Spanish records from the colonial period also hint at lost vessels. One prominent tale involves Juan de Iturbe, a Spanish captain who, in 1615, allegedly sailed a pearl-harvesting caravel up the Gulf of California. According to legend, a high tidal bore carried his ship into Lake Cahuilla, where it became stranded as the lake began to dry. Iturbe and his crew reportedly abandoned the vessel, leaving behind a fortune in black pearls, and trekked back to a Spanish settlement. This story, recounted in Antonio de Fierro Blanco’s 1933 book The Journey of the Flame, is one of the earliest and most detailed accounts of a lost ship.
19th-Century Sightings and Expeditions
The legend gained traction in the 19th century, particularly after the Colorado River flood of 1862, which reinvigorated interest in the region’s hydrological history. In 1863, Colonel Albert S. Evans reported seeing a half-buried ship in the desert, describing it as a hulk in a drying alkali marsh west of Dos Palmas, California, about 40 miles north of Yuma, Arizona.
The most famous 19th-century account involves Charley Clusker, a veteran of the Mexican-American War and a seasoned adventurer. In November 1870, Clusker led an expedition from San Bernardino, California, to find a Spanish galleon he believed was buried in the Colorado Desert. The Los Angeles Star reported on November 12, 1870, that Clusker was confident in locating an “ornately carved Spanish galleon, complete with crosses and broken masts,” based on information from local Native Americans. On December 1, the newspaper claimed Clusker’s party had found the ship but had returned to resupply after nearly perishing from dehydration. Clusker set out again but was never heard from thereafter, adding to the legend’s mystique.
20th-Century Reports
In 1933, librarian Myrtle Botts and her husband claimed to have glimpsed a ship in the Anza-Borrego Desert near Canebrake Canyon, based on a prospector’s tip. Botts described seeing a vessel jutting from a canyon wall but was unable to return due to harsh conditions. She believed it was a Viking ship, a theory shared by others, including three UCLA students who mounted an unsuccessful expedition in 1949.
More recent claims include unverified sightings in the 1970s of a smaller vessel, possibly a caravel, near the sand hills west of El Centro, California. Treasure hunters and amateur historians, such as John Grasson, have continued to pursue the legend, often citing shifting sands as a reason for the ship’s elusive nature.
Theories and Hypotheses
Several theories attempt to explain the lost ship legends:
- Spanish Galleon Hypothesis: The most popular theory posits that a Spanish galleon, such as Iturbe’s pearl ship or a vessel commissioned by King Philip III in 1610, was carried inland by a tidal bore or flood and stranded in Lake Cahuilla. The ship’s cargo of pearls, gold, or silver fueled treasure-hunting expeditions. This theory is supported by historical Spanish exploration and the region’s hydrological history.
- Pirate or English Ship: Some accounts suggest the ship could be Thomas Cavendish’s Content, an English pirate vessel that vanished in the Gulf of California in 1587 after plundering a Spanish galleon. The Content’s captain may have attempted to navigate the Straits of Anian, only to become stranded.
- Viking or Pre-Columbian Ship: Less credible theories propose that the ship is a Viking longship or a Phoenician vessel, based on speculative interpretations of Native American stories or artifacts like petroglyphs in Pinto Canyon. These claims lack archaeological evidence and are largely dismissed by scholars.
- Modern Misidentification: Some suggest the “lost ship” is a modern vessel, such as a ferry or steamboat abandoned after a Colorado River flood, or a schooner hauled into the desert by gold-seekers and left behind. These explanations account for some sightings but do not explain earlier accounts.
- Myth and Mirage: Skeptics argue that the lost ship is a myth perpetuated by mirages, sunstroke-induced hallucinations, or romanticized storytelling. The lack of definitive archaeological evidence supports this view, though the consistency of reports across centuries challenges it.
Feasibility Analysis
The plausibility of a ship in the Mojave Desert hinges on several factors:
- Hydrological Conditions: Geological evidence confirms that Lake Cahuilla existed intermittently, with paleo-shorelines and fossilized mollusks indicating periodic flooding. A ship could have entered the lake during a high-water event, only to be stranded as the lake dried. The 1906 Colorado River flood, which created the modern Salton Sea, demonstrates the region’s susceptibility to such events.
- Spanish Exploration: Historical records confirm Spanish voyages into the Gulf of California and up the Colorado River. Hernando de Alarcón reached modern-day Yuma, Arizona, in 1540, approximately 100 miles southeast of the Salton Sea, proving that ships could navigate far inland.
- Tidal Bores and Floods: The Gulf of California’s powerful tidal bores, combined with Colorado River floods, could have pushed a ship into the Salton Sink. A documented 1922 tidal bore capsized a steamship, killing 86 passengers, illustrating the potential for such events.
- Archaeological Challenges: The shifting sands of the desert could easily bury or obscure a shipwreck, explaining why no definitive evidence has been found. However, the lack of artifacts, such as cannon shot or ship timbers, weakens the case.
Despite these factors, scholarly skepticism persists. Archaeologist Don Laylander notes that the furthest documented Spanish voyage in the region was Alarcón’s in 1540, with no evidence of ships reaching the Salton Sea. Roberto Junco, an underwater archaeology expert, acknowledges the possibility of an undocumented shipwreck but emphasizes the lack of concrete evidence.
Cultural Significance
The lost ship legend has captured the imagination of generations, appearing in literature, media, and popular culture. Joaquin Miller’s 1875 poem The Ship in the Desert romanticized the tale, while radio shows like Death Valley Days (1940) and television episodes like Bat Masterson’s “The Desert Ship” (1959) brought it to wider audiences. The 2005 film Sahara, featuring a stranded Civil War ship in the desert, may have drawn inspiration from the legend.
The story reflects broader themes of the American West: the allure of treasure, the romance of exploration, and the clash between colonial ambition and indigenous knowledge. It also underscores the human tendency to weave narratives from sparse evidence, as Joan Didion noted: “We tell ourselves stories in order to live.” For treasure hunters like Charley Clusker and modern explorers like John Grasson, the lost ship represents not just wealth but a connection to a mysterious past.
Conclusion
The lost ships of the Mojave Desert remain an unresolved mystery, blending historical plausibility with legendary allure. While geological and historical evidence suggests that a ship could have become stranded in the region, the absence of definitive archaeological proof leaves the story in the realm of folklore. Whether a Spanish galleon, an English pirate ship, or a mirage born of desert heat, the legend continues to inspire curiosity and exploration. Future discoveries, perhaps aided by advanced imaging or fortuitous sand shifts, may yet reveal the truth behind this enduring tale.
Sources
- DesertUSA.com, “The Lost Ship of the Mojave”
- AngelFire.com, “The Legend of the Mojave Desert’s Lost Ships”
- The Desert Sun, “5 Facts About the Lost Ship of the California Desert”
- AltaOnline.com, “The Lost Galleon of the California Desert”
- DesertUSA.com, “The Last Voyage of the Content”
- TheWorldHour.com, “Quest for the Mojave Desert’s Lost Ship”
People Associated with the Lost Ship of the Mojave
 Charles CluskerCharles Carroll Clusker (1810–1915) was a Kentucky-born American adventurer, Mexican-American War veteran, prospector, and folk figure best known for his highly publicized but ultimately unsuccessful… |
 Colonel Albert S. EvansColonel Albert S. Evans, from A La California Colonel Albert S. Evans (c. 1831–1872) was an American journalist, explorer, author, and adventurer known for his… |
Myrtle BottsMyrtle Botts (likely born in the late 19th or early 20th century; died 1974) was a longtime librarian, local historian, and community figure in Julian,… |
Colonel Albert S. Evans
Colonel Albert S. Evans (c. 1831–1872) was an American journalist, explorer, author, and adventurer known for his colorful accounts of life in the American West, Mexico, and California during the mid-19th century. He wrote under the pen name “Fitz Smythe” and is best remembered today for his vivid travelogues and his role in popularizing the legend of the “Lost Ship of the Desert” (also called the Lost Ship of the Mojave or Colorado Desert).
Early Life and Career
Details about Evans’ early years are sparse. He was born around 1831 (some sources suggest New Hampshire ties). Prior to 1856, he lived in Pittsburgh, Pennsylvania, where he worked as a broker. He later moved to Chicago and spent several years working for the Daily Journal. In 1861, amid the excitement of the Gold Rush era and the Civil War period, Evans relocated to San Francisco, California. There, he began a career in journalism with the Morning Call and served on the staff of the Governor of California during the Civil War.
Evans became a prominent figure in San Francisco’s literary and journalistic scene. He served for some years as local editor of the Daily Alta California, a leading newspaper, and feuded publicly with Mark Twain (Samuel Clemens) while both were in the city. He was known for his adventurous spirit, exploratory travels, and engaging writing style that blended observation, humor, and drama. Evans was also a friend of New York Herald publisher Horace Greeley.
Major Works
Evans authored two notable travelogues:
- Our Sister Republic: A Gala Trip through Tropical Mexico in 1869–70 (1870), detailing his journeys in Mexico.
- A La California: Sketches of Life in the Golden State (1873, published posthumously), a collection of sketches about California life, including desert adventures, which incorporated his earlier writings.
These books were published by A. L. Bancroft of San Francisco and captured the spirit of the American West and borderlands with lively prose.
Involvement in the Search for the Lost Ship of the Mojave/Colorado Desert
Evans’ most enduring contribution to Western folklore stems from his claimed sightings of a mysterious shipwreck in the Colorado Desert (part of the broader Mojave/Colorado Desert region in California), which helped spark the “Lost Ship of the Desert” legend. This tale, one of many desert ship legends, describes a Spanish galleon or other vessel stranded far inland, possibly from the 16th or 17th century, laden with treasure and left behind due to shifting waters or floods of the Colorado River and ancient Lake Cahuilla.
In the autumn of 1863, during a period of intense gold and copper mining rushes across the Colorado Desert toward Arizona, Evans and a companion (Uncle Billy Thompson) took a “short cut” from San Gorgonio Pass eastward. They became lost, endured severe dehydration and hardship on the scorching sands and adobe mountains, and survived thanks to a small water deposit from a recent cloudburst. After reaching safety and later venturing into Arizona, Evans made a return trip. His horse, the faithful buckskin steed “Muchacho Juan,” died from eating poisonous desert weed near Dos Palmas (in the area of the modern Salton Sink). Evans continued on foot alone toward San Bernardino.
In his account “In the Valley of the Shadow” (published in The Galaxy magazine, January 1870, and later reprinted in A La California), Evans described walking westward from Dos Palmas across a vast, desolate playa (dry lakebed) under moonlight. He recounted seeing, far out in the center of what appeared as a “ghostly sea” of salt and alkali:
“Southward to the very horizon stretched a great plain of snowy salt, the white ghost of a dead sea which once covered all this accursed land but has passed away forever. Right in this burning pathway of light, far out in the center of the ghostly sea, where foot of man had never trod, lay in the distance the wreck of a gallant ship, which might have gone down there centuries ago, when the bold Spanish adventurers were pushing their way to the northwest in search of the fabled treasures of the famed Kingdom of Cibola.”
He portrayed the moon casting a shimmering track of light on the half-buried hulk, with masts or ribs visible like those of a “mighty monster.” Evans claimed this was not a mirage and later stated he had seen the ship on two occasions. The location was roughly west of Dos Palmas, near Palma Seca (also called Soda Springs or similar), about 100 miles or more from the sea in an alkali marsh or saline lakebed.
His published story in 1870 ignited widespread interest. Newspapers like the Los Angeles Daily News, Sacramento Union, and others reported on the wreck, describing it as a teak-built vessel visible from mesas. Expeditions, including one led by Charley Clusker from San Bernardino, set out to find it, but searchers returned empty-handed or with inconclusive results. Some theories suggested it was an optical illusion, a ferryboat or schooner hauled by oxen that broke down, or remnants from Colorado River floods. The legend persisted, with later variations linking it to Spanish pearl ships (e.g., Juan de Iturbe’s vessel) or pirate treasure. Today, much of the area is under the Salton Sea, making searches difficult.
Evans’ account stood out for its firsthand detail and literary flair, helping transform a regional rumor into a lasting American folklore staple, later inspiring poems (e.g., by Joaquin Miller) and further searches.
Death
Colonel Albert S. Evans died on October 22, 1872, at sea aboard the steamship Missouri, which burned during its passage from New York toward Havana. He perished in the disaster along with other passengers. His book A La California was published posthumously the following year.
Evans embodied the restless, adventurous spirit of the 19th-century American West—a journalist who lived the stories he told, from desert ordeals to political feuds and international travels. While his desert ship sighting remains unverified and likely exaggerated or misperceived (common in mirage-prone deserts), it cemented his place in California and Southwestern lore.
Charles Clusker
Charles Carroll Clusker (1810–1915) was a Kentucky-born American adventurer, Mexican-American War veteran, prospector, and folk figure best known for his highly publicized but ultimately unsuccessful 1870 expeditions in search of the legendary “Lost Ship of the Desert” (also associated with the Salton Sink or Salton Sea basin) in California’s Colorado Desert.
Early Life and Background
Born on March 27, 1810, in Madison County, Kentucky, Clusker grew up in the early American frontier era. Details of his youth are sparse, but like many of his generation, he was drawn westward by opportunities for adventure and fortune. He served as a veteran of the Mexican-American War (1846–1848), which likely exposed him to the Southwest and California territories.
After the war, Clusker migrated to California during or following the Gold Rush period. He was described as a lifelong adventurer and prospector who had come to the state years earlier seeking gold. By the late 1860s/early 1870s, he was based in the San Bernardino area of Southern California, where he gained a local reputation for veracity and sense, according to contemporary newspaper accounts.
He lived a long life, dying on October 25, 1915, at age 105 in San Diego, California. He is buried in Greenwood Memorial Park in San Diego, in the Elks Rest plot, with an inscription noting his affiliation with the San Bernardino Lodge No. 836 B.P.O. Elks (suggesting community ties in that area).
Life as an Adventurer and Prospector
Clusker embodied the archetype of the 19th-century Western prospector and explorer—restless, hardy, and willing to endure extreme hardship in pursuit of riches or legends. Post-Mexican War, he joined the waves of migrants and miners flooding into California. His later fame (or notoriety) stemmed from treasure-hunting expeditions rather than major mining successes. He appears to have been known locally in San Bernardino as a credible figure, which lent weight to his claims when he announced discoveries.
Little is documented about his personal life, family, or other activities beyond his military service, prospecting, and the ship expedition. His advanced age at death indicates remarkable resilience, having survived the rigors of frontier life, desert expeditions, and the Civil War era.
The Search for the Lost Ship of the Salton Sink (Detailed Report)
The “Lost Ship of the Desert” (sometimes called the Lost Galleon or associated with the Salton Sink/Salton Sea basin) is a persistent legend of a Spanish treasure vessel (often described as a pearl-laden galleon or caravel commanded by Juan de Iturbe around 1615) that supposedly sailed up the Colorado River or was carried by a tidal bore/flood into the inland Salton Sink (an ancient lake bed, now partially the Salton Sea) and became stranded far from the sea. Native American stories, Spanish-era tales, and later sightings fueled the myth, with the ship said to contain pearls, treasures, ornate carvings, crosses, and broken masts, often half-buried in sand or mud near areas like Dos Palmas.
Clusker’s involvement in 1870 became one of the most prominent chapters in this legend, generating newspaper coverage and public excitement before fading into obscurity.
Timeline and Events of Clusker’s Expeditions (1870):
- Lead-up and Initial Expedition: Inspired by Indian reports and regional lore placing the ship roughly 30–50 miles west of Dos Palmas (northeast of the Salton Sea basin) in areas of alkali marshes, boiling mud springs, or shifting sands, Clusker organized a party. He had previously made a trip a few weeks earlier but encountered difficulties (e.g., miring his wagon).
- November 12, 1870: The Los Angeles Star reported that “Charley Clusker and a party started out again this morning to find the mythical ship upon the desert this side of Dos Palmas.” He was equipped with a good wagon, pack saddles, and planks for crossing sandy ground, demonstrating preparation for the harsh terrain.
- The Claimed Discovery: According to reports, Clusker and his party endured severe hardships, including running out of water and food. He claimed to have located an ornately carved Spanish galleon, mostly buried in the sand, with crosses and broken masts, in a remote region far from water (described as 50 miles or more from Dos Palmas in an area of boiling mud springs). He reportedly nearly perished from dehydration under the “hot broiling sun” for over 24 hours but returned to civilization.
- December 1, 1870: Newspapers like the San Bernardino Guardian excitedly announced success: “Charley Clusker and party returned from the desert yesterday… They had a hard time of it, but they have succeeded in their effort. The ship has been found! Charley returns to the desert today, to reap the fruition of his labors.” The Daily Alta California vouched for his credibility: “Mr. Clusker stands high in this community for veracity and sense. He certainly believes he has found the SHIP, and every one here believes him. He starts to-morrow again, taking several barrels for water.”
- Follow-up and Failure: Clusker returned to the site with renewed supplies but could not relocate the ship. Subsequent reports indicate the party (including members like Joshua Talbot) returned without success. By January 1871, the San Bernardino Guardian noted the return of the prospectors without the ship. Clusker largely disappeared from the public record afterward, much like the elusive vessel itself. No treasure or verifiable wreck was recovered.
Context and Evaluation: Clusker’s claims fit the pattern of many “lost ship” sightings—brief glimpses, difficult conditions preventing thorough documentation, and subsequent failure to rediscover due to shifting sands, mirages, or exaggeration. Historians and skeptics suggest possible explanations like optical illusions, abandoned wagons/ferry boats (e.g., mule-hauled craft from earlier efforts), or deliberate embellishment for a “grubstake” (funding). Harold O. Weight’s 1977 article in Desert Magazine (“Charley Clusker and the lost ship”) explored this, noting it as a potential way to secure support for further prospecting.
The legend persisted with later claimed sightings (e.g., by Myrtle Botts in the 1930s), but no conclusive physical evidence has emerged. Modern factors like the Salton Sea’s formation (1905–1907) and military land use have complicated searches. Clusker’s effort remains a colorful example of how frontier folklore blended hope, hardship, and hype in the American West.
Legacy
Clusker is remembered primarily through the Lost Ship legend in books, articles, documentaries (Myth Hunters), and online discussions. He symbolizes the enduring allure of desert mysteries and the risks of treasure hunting. His long life and brief fame highlight the blend of fact and myth in California’s pioneer history. While he found no ship or fortune, his story endures as part of the rich tapestry of Southwestern tall tales.