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Julia Thomas
Julia Thomas (c. 1862–1917) was a pivotal figure in the enduring legend of the Lost Dutchman’s Mine, a tale of hidden gold in Arizona’s Superstition Mountains, inextricably linked to the German prospector Jacob Waltz (c. 1810–1891). While Thomas’s life intersected with Waltz’s during his final days, her role in popularizing the myth of his lost mine cemented her place in American frontier history. This biography explores her life, her connection to Waltz, and her contributions to the legend, drawing on historical accounts while acknowledging the speculative nature of some details.
Early Life and Background
Little is documented about Julia Thomas’s early life, but historical records indicate she was born around 1862, possibly in the United States, and was described as a woman of mixed racial heritage, sometimes referred to as a “quadroon” in contemporary accounts. By the late 1880s, she had settled in Phoenix, Arizona Territory, where she operated a bakery and confectionery shop. This business was her primary source of income, and as a woman proprietor in the late 19th century—particularly one of color—she stood out as an uncommonly independent figure in a male-dominated, racially stratified society.
By 1891, Thomas was navigating personal challenges, including a divorce, which likely strained her financial stability. Her bakery, while a testament to her entrepreneurial spirit, was not enough to shield her from the economic precarity of the time. It was in this context that her path crossed with Jacob Waltz, a reclusive German immigrant and prospector whose reputed discovery of a rich gold mine would define Thomas’s legacy.
Connection to Jacob Waltz
Jacob Waltz, often called the “Dutchman” (a misnomer derived from “Deutsch,” meaning German), was a prospector who arrived in Arizona in the 1860s. By the 1870s, he was known for periodically appearing in Phoenix with high-grade gold ore, the source of which he guarded jealously. In February 1891, a devastating flood along the Salt River destroyed Waltz’s homestead, leaving the aging prospector (then in his early 80s) destitute and ill, likely with pneumonia.
Thomas, described as a friend or acquaintance of Waltz, took him into her home and nursed him for several months. Some accounts suggest she was motivated by compassion, while others speculate she saw an opportunity to secure payment for his care, possibly through his rumored wealth. Waltz died on October 25, 1891, in Thomas’s home, an event that marked a turning point in her life and sparked the legend of the Lost Dutchman’s Mine.
Two conflicting narratives emerged about Waltz’s final days. According to Thomas, Waltz confided in her about the location of his mine, providing directions and possibly helping her draw a map. She claimed he intended for her to have a box of gold ore stored under his bed as payment for her care. However, Dick Holmes, a Phoenix local who was present on the night of Waltz’s death, asserted that Waltz gave him the gold and detailed directions to the mine during a deathbed confession. The dispute over the gold—reportedly 48 pounds of rich ore—and the mine’s location created a rift that fueled decades of debate among treasure hunters.
The Expedition and the Birth of a Legend
Following Waltz’s death, Thomas acted swiftly to capitalize on his story. In 1892, she partnered with Rhinehart and Herman Petrasch, two German immigrant brothers, to search for the mine in the Superstition Mountains. At 29 years old, Thomas was an unlikely expedition leader, given the era’s gender norms and the rugged terrain of the Superstitions. The trio embarked in mid-July, a perilous time due to the desert’s extreme heat. The expedition was a failure, yielding no trace of the mine and nearly costing them their lives. Financially ruined, Thomas parted ways with the Petrasch brothers and never attempted another search.
Undeterred by her failure, Thomas leveraged the mystique of Waltz’s mine to sustain herself. She began selling maps purportedly based on Waltz’s directions for $8 each, a significant sum at the time. Her account of the expedition was published in the Arizona Weekly Gazette, and she likely provided information to journalist Pierpont C. Bicknell, whose articles in the San Francisco Chronicle brought national attention to the Lost Dutchman’s Mine. Thomas’s maps and stories, while criticized as embellished or fabricated by some, laid the foundation for the legend’s enduring appeal. Her entrepreneurial flair for publicity—whether intentional or opportunistic—transformed a local tale into a national obsession, inspiring countless treasure hunters and shaping the mythos of the American West.
Later Life and Legacy
In July 1893, Thomas remarried, wedding Albert Schaefer. The couple became known in Phoenix for eccentric behavior, including ritualistic burnt offerings in their front yard, which some accounts describe as cult-like. These practices may have reflected personal beliefs or an attempt to maintain public attention, but they further distanced Thomas from mainstream society.
Thomas’s financial situation never recovered from the failed expedition. She spent her later years in poverty, a stark contrast to the wealth she sought in the Superstitions. On December 15, 1917, she died of Bright’s disease (a kidney ailment) at age 55. Ironically, the route of her 1892 expedition passed over the sites of the Mammoth and Black Queen mines, two of Arizona’s richest gold deposits, discovered shortly after her search.
Historical Significance and Critical Perspective
Julia Thomas’s role in the Lost Dutchman’s Mine legend is both celebrated and scrutinized. To some, she was a savvy opportunist who amplified a dying man’s tale for profit, possibly fabricating details to cover unpaid debts or capitalize on Waltz’s reputation. Others view her as a victim of circumstance, a woman whose limited options in a patriarchal society led her to pursue a risky venture that ultimately failed. Her status as a woman of color adds complexity to her story, as her independence and visibility in Phoenix were remarkable for the time, yet likely contributed to her marginalization.
The veracity of Waltz’s mine remains debated. Some argue the Superstition Mountains, being igneous, lack significant gold deposits, suggesting Waltz’s ore came from elsewhere, possibly California or Colorado. Others, citing Waltz’s documented sales of gold to the U.S. Mint, believe the mine existed, though its location may have been a cache rather than a traditional vein. Thomas’s maps and stories, while influential, are often dismissed as unreliable, yet they reflect her agency in shaping a narrative that has outlived her.
Julia Thomas died penniless, but her legacy endures in the lore of the Lost Dutchman’s Mine. Her actions—nursing Waltz, leading an expedition, and selling maps—transformed a prospector’s secret into a cultural phenomenon. The Superstition Mountains, now part of Lost Dutchman State Park, draw thousands annually, many inspired by the tale Thomas helped create. Her life, marked by resilience and ambition, embodies the entrepreneurial spirit and harsh realities of the American frontier, forever tied to the enigmatic Jacob Waltz and his elusive gold.
Further Reading
 The Curse of the Dutchman’s Gold by Helen CorbinThe Curse of the Dutchman's Gold by Helen Corbin Helen Corbin's The Curse of the Dutchman's Gold is the first book I have read on… |
References
Theodore Jesse Hoover
Early Life and Education
Theodore Jesse Hoover was born on January 28, 1871, in West Branch, Iowa. He was the older brother of Herbert Hoover, who would later become the 31st President of the United States. Theodore grew up in a Quaker family that valued hard work, education, and service. His father, Jesse Hoover, was a blacksmith and farm implement dealer, and his mother, Hulda Minthorn Hoover, was deeply involved in the local community.
Theodore attended Stanford University, where he pursued a degree in mining engineering. He graduated in 1901, becoming part of Stanford’s early cohorts of engineers. His time at Stanford laid the groundwork for his future career and instilled in him a passion for both engineering and conservation.
Career in Engineering and Mining
After graduating, Theodore Hoover embarked on a successful career in mining engineering. He traveled extensively, working on mining projects in various countries, including Australia, China, South Africa, and Russia. His expertise in mining engineering and his innovative approaches to solving complex problems earned him a reputation as a leading expert in the field.
In 1912, Hoover joined the faculty at Stanford University as a professor of mining and metallurgy. He brought his practical experience and global perspective to the classroom, inspiring a new generation of engineers. His teaching emphasized not only technical skills but also the importance of ethical practices and environmental stewardship in mining operations.
Arrival in Bodie
In the early 20th century, Theodore Hoover arrived in Bodie, California, a booming mining town known for its rich gold deposits. Bodie, once a thriving gold rush town in the late 1800s, experienced fluctuating fortunes as mining activity waxed and waned. By the time Theodore Hoover arrived, the town had already seen its peak population and was in decline.
Contributions to Mining in Bodie
Theodore Hoover’s contributions to Bodie were marked by his work as a mining engineer and manager. He was employed by the Standard Consolidated Mining Company, one of the most significant mining enterprises in Bodie. Under his leadership, Hoover implemented more efficient mining techniques and technologies, which helped to extend the life of the mines in Bodie. His engineering skills and innovative approaches contributed to the extraction of gold and other precious metals, ensuring that the mines remained productive for a longer period.
While Theodore Hoover’s time in Bodie did not radically transform the town, his work left a lasting impact on the mining industry in the region. He exemplified the skilled and educated professionals who were essential to the continued operation of mining enterprises during a period when many such towns were facing decline. His contributions helped maintain employment and economic activity in Bodie for a longer period than might have been possible otherwise.
I suppose there has been no relative of any president of the United States who has received less benefit from the distinction of this relative than in my case. So far from having any benefit out of the situation it has only brought me expenses and knocks on the head; rotten press, publicity and other decided handicaps.
Theodore Jesse Hoover
Contributions to Conservation
Theodore Hoover was a pioneer in the field of conservation. He recognized the environmental impacts of mining and advocated for sustainable practices long before it became a widespread concern. Hoover’s work included promoting the reclamation of mined lands, the efficient use of natural resources, and the protection of water quality.
His contributions to conservation were not limited to his professional work. Hoover was actively involved in various conservation organizations and initiatives. He served on the board of directors for several environmental groups and was a vocal advocate for policies that balanced economic development with environmental protection.
Later Life and Legacy
In addition to his work in engineering and conservation, Theodore Hoover played a significant role in the development of Stanford University. He served as the first dean of Stanford’s School of Engineering from 1925 to 1936, where he helped shape the school’s curriculum and fostered an environment of innovation and excellence.
Hoover retired from Stanford in 1936 but continued to be active in both professional and community affairs. He authored several books and papers on mining, metallurgy, and conservation, contributing valuable knowledge to these fields.
Theodore Jesse Hoover passed away on May 4, 1955, leaving behind a legacy of innovation, education, and environmental stewardship. His work as an engineer, educator, and conservationist had a lasting impact on the mining industry and helped pave the way for more sustainable practices.
Theodore Jesse Hoover’s life was marked by a commitment to excellence and a forward-thinking approach to the challenges of his time. His contributions to mining engineering and conservation continue to be relevant today, reflecting his vision of a world where technological progress and environmental preservation go hand in hand. Through his work and legacy, Theodore Hoover remains an inspiring figure in the history of engineering and environmental science.
References
Manzanar California
Manzanar, located in California’s Owens Valley, was one of ten internment camps established by the United States government during World War II to detain Japanese Americans and Japanese immigrants. Operational from 1942 to 1945, it became a symbol of a dark chapter in American history, reflecting the impact of wartime hysteria, racial prejudice, and civil rights violations. This report examines the historical context, establishment, life within the camp, its closure, and its legacy.
Historical Context
Following the Japanese attack on Pearl Harbor on December 7, 1941, fear and suspicion of Japanese Americans grew on the West Coast. Despite no evidence of disloyalty, President Franklin D. Roosevelt signed Executive Order 9066 on February 19, 1942, authorizing the forced removal of approximately 120,000 Japanese Americans—two-thirds of whom were U.S. citizens—from their homes. The War Relocation Authority (WRA) was created to oversee the relocation and internment process. Manzanar was one of the first camps established under this policy.
Establishment of Manzanar
Manzanar, located 220 miles northeast of Los Angeles near the Sierra Nevada, was selected for its remote location and existing infrastructure from a former agricultural community. The site spanned 6,200 acres, with the internment camp occupying 540 acres. Construction began in March 1942, and the camp opened on March 21, 1942, initially as a temporary “reception center.” By June, it was designated a War Relocation Center.
The camp consisted of 36 residential blocks, each with 14 barracks, a mess hall, and communal facilities. Barbed wire and eight guard towers surrounded the camp, emphasizing its prison-like nature. At its peak, the relocation camp housed over 10,000 internees, primarily from Los Angeles, San Francisco, and the Pacific Northwest.
Life in Manzanar
Life in the camp was marked by hardship, resilience, and community-building under oppressive conditions.
Living Conditions
- Housing: Internees lived in cramped, poorly insulated barracks divided into 20×25-foot units. Families shared these spaces with minimal privacy, using blankets or makeshift partitions. Harsh weather—scorching summers and freezing winters—exacerbated discomfort.
- Food and Work: Meals were served in mess halls, often consisting of low-quality food like mutton or rice. Internees worked in roles such as farming, teaching, or medical care, earning $12-$19 monthly. Some cultivated crops like guayule for rubber production.
- Education and Recreation: Schools were established for children, though resources were limited. Internees organized sports, cultural events, and newspapers like the Manzanar Free Press to maintain morale.
Challenges and Resistance
Internees faced loss of freedom, dignity, and property. Many had been forced to sell businesses and homes at a fraction of their value. Tensions occasionally flared, notably during the Manzanar Riot (December 6, 1942), sparked by the arrest of a popular internee leader. The clash resulted in two deaths and several injuries when military police fired on protesters.
Despite these challenges, internees demonstrated resilience. They created gardens, art, and community organizations, preserving cultural identity and hope.
Closure and Aftermath
As World War II ended, the camp is closed on November 21, 1945. Internees were given $25 and a one-way ticket to return to often-hostile communities. Many faced economic hardship and discrimination, having lost their pre-war livelihoods. The camp’s infrastructure was dismantled, leaving little physical evidence of its existence.
Legacy
Manzanar stands as a stark reminder of the consequences of fear-driven policy and racial prejudice. In 1988, the U.S. government formally apologized through the Civil Liberties Act, providing $20,000 in reparations to surviving internees. The site was designated a National Historic Site in 1992, managed by the National Park Service. Today, it features a visitor center, reconstructed barracks, and exhibits preserving the stories of those interned.
The camp’s history has inspired art, literature, and activism. Works like Farewell to Manzanar by Jeanne Wakatsuki Houston and the photography of Ansel Adams and Dorothea Lange document the internees’ experiences. Manzanar serves as a call to uphold civil liberties and combat discrimination.
Conclusion
Manzanar encapsulates a complex interplay of injustice and human resilience. Its history underscores the importance of safeguarding constitutional rights during times of crisis. By studying the effects of the relocation, we honor the strength of those who endured it and commit to preventing such violations in the future.
Summary
| Name | Manzanar |
| Location | Inyo County, California |
| Latitude, Longitude | 36.7283, -118.1544 |
| Elevation | 3,850 ft |
| GNIS | 1659050 |
| Population | 10,000+ |
| Newspaper | Manzanar Free Press (1942 – 1945) |
| National Register of Historic Places | 76000484 |
Other Japanese Internment Camps:
- Gila River War Relocation Center, Arizona
- Granada War Relocation Center, Colorado (AKA “Amache”)
- Heart Mountain War Relocation Center, Wyoming
- Jerome War Relocation Center, Arkansas
- Manzanar War Relocation Center, California
- Minidoka War Relocation Center, Idaho
- Poston War Relocation Center, Arizona
- Rohwer War Relocation Center, Arkansas
- Topaz War Relocation Center, Utah
- Tule Lake War Relocation Center, California
Manzanar Map
Photos around Manzanar War Relocation Center
Further Reading
 Farewell to ManzanarFarewell to Manzanar, by Jeanne Wakatsuki Houston In Farewell to Manzanar, Jeanne Wakatsuki Houston recalls her childhood at a Japanese incarceration camp in this engrossing… |
 Manzanar (Images of America)Manzanar (Images of America) by Jane Wehrey Through a collection of vintage photographs, the Images of America series allows readers to explore the history that… |
References
The Fight of the Century
On July 4, 1910, in Reno, Nevada, the “Fight of the Century” took place between Jack Johnson, the first African American World Heavyweight Champion, and James J. Jeffries, the former undefeated heavyweight champion who came out of retirement to challenge him. This boxing match was more than a sporting event; it was a cultural and racial flashpoint in early 20th-century America, reflecting deep-seated racial tensions and societal divides. The fight, held in a specially constructed arena, drew unprecedented attention and had far-reaching consequences, including race riots across the United States.
Background
Jack Johnson, known as the “Galveston Giant,” won the heavyweight title in 1908 by defeating Tommy Burns in Sydney, Australia, becoming the first Black man to hold the prestigious title. His victory was a source of pride for African Americans but provoked outrage among many white Americans, who viewed his success as a challenge to racial hierarchies. Johnson’s flamboyant personality, confidence, and refusal to conform to societal expectations further fueled animosity, with the press often portraying him negatively.
James J. Jeffries, nicknamed “The Boilermaker,” was a white former champion who retired undefeated in 1904. Persuaded by promoter Tex Rickard and driven by societal pressure to “reclaim the title for the white race,” Jeffries came out of retirement. He publicly stated his intention was to prove “a white man is better than a Negro,” earning him the moniker “Great White Hope.” At 35 years old, Jeffries had not fought in six years and needed to lose over 100 pounds to return to fighting weight, raising questions about his physical readiness.
The fight was heavily promoted by Tex Rickard and John Gleason, who secured a purse of $101,000, with the winner initially set to receive 75% and the loser 25%, though the split was later adjusted to 60/40 at Johnson’s suggestion. Both fighters also received a $10,000 signing bonus and shares of the film rights, which promised significant revenue. The event was moved from San Francisco to Reno after California’s governor banned it due to moral and religious objections, highlighting the controversial nature of boxing at the time.
The Build-Up
The lead-up to the fight was charged with racial rhetoric. The press framed it as a clash of civilizations, with Jeffries as the representative of white supremacy and Johnson as a symbol of Black defiance. Author Jack London, who had covered Johnson’s victory over Burns, called for Jeffries to restore the title to the “white race,” while a New York Times editorial warned that a Johnson victory could embolden African Americans to seek “more than mere physical equality.” Such coverage amplified racial tensions and drew global attention, with over 500 media members reporting from Reno.
The fight attracted a crowd of over 18,000, with estimates ranging up to 22,000, who gathered in a purpose-built wooden amphitheater on East 4th Street in Reno, Washoe County, near the Southern Pacific railroad tracks. Spectators arrived by buggy, automobile, rail, and streetcar, with nine cameramen capturing the event for film distribution. The atmosphere was tense, with strict security measures prohibiting guns, alcohol, and even apples to prevent violence. Betting odds favored Jeffries at 10–7, reflecting public confidence in his victory despite his long hiatus.
Johnson, known for his charisma, soaked up the spotlight during training at Rick’s Resort, often joking with his camp, while Jeffries trained quietly at Moana Springs, avoiding media attention. Prominent figures like John L. Sullivan, who predicted Johnson’s skill would prevail unless he faltered, added to the hype. The stage was set for a historic confrontation.
The Fight
On July 4, 1910, under the scorching Nevada sun, the fight commenced before a predominantly white crowd of over 12,000, with some estimates suggesting up to 20,000 spectators. Johnson, at 32, was in peak physical condition, while Jeffries, heavier and slower, struggled to keep pace. From the opening bell, Johnson dominated with his superior speed, footwork, and defensive prowess, frustrating Jeffries’ attempts to land significant blows.
By the 12th round, Jeffries was visibly battered, his face swollen and bleeding, with Johnson’s taunts and precise punches wearing him down. Reports suggest Johnson prolonged the fight, possibly to maximize the film’s revenue potential or to punish Jeffries, though he later denied such claims. In the 15th round, Johnson knocked Jeffries down twice for the first time in his career. After a third knockdown sent Jeffries through the ropes, his corner threw in the towel to prevent a knockout, ending the fight. Johnson was declared the victor, retaining his heavyweight title.
Jeffries later admitted, “I could never have whipped Johnson at my best. I couldn’t have hit him. No, I couldn’t have reached him in a thousand years,” acknowledging Johnson’s superior skill. The San Diego Union reported Johnson’s dominance, noting he “played with” Jeffries throughout the match.
Aftermath and Impact
Johnson’s victory was a triumph for African Americans but triggered widespread outrage among white communities. Race riots erupted across the United States, with over 20 deaths, predominantly Black individuals, as white mobs attacked Black celebrants. Cities like Chicago, New York, and Atlanta saw violence, and the film of the fight was banned in many states due to fears it would incite further unrest, marking the first instance of racist film censorship in U.S. history. Congress later passed a 1912 ban on interstate transport of fight films, which remained until 1940.
The fight exposed America’s racial fault lines, with Johnson’s victory challenging notions of white supremacy. It became a cultural touchstone, inspiring poems like William Waring Cuney’s, which celebrated Johnson’s triumph, and fueling discussions on race and equality. The event’s legacy endures as a pivotal moment in sports and social history, highlighting both the power of athletic achievement and the deep-seated prejudices of the era.
Conclusion
The Johnson-Jeffries fight of 1910 was a landmark event that transcended boxing, reflecting and reshaping America’s racial dynamics. Jack Johnson’s decisive victory over James J. Jeffries not only solidified his status as a boxing legend but also challenged societal norms, sparking both celebration and violence. The fight’s significance lies in its role as a catalyst for conversations about race, equality, and the power of sport to influence cultural perceptions, making it a defining moment in American history.
Nevada State Historic Marker 220
On this site on July 4, 1910, Reno hosted ‘The Fight of the Century,” a heavyweight championship boxing match between John Arthur Jack Johnson, the African American title holder, and James J. ‘Jim’ Jeffries, a former champion seeking to regain the title he had vacated in 1904. Jeffries had refereed a previous championship bout between Marvin Hart and Jack Root at this site on July 3, 1905, but the promotion of the ex-champion as “The Great White Hope’ focused worldwide attention on his 1910 contest with the talented Johnson, known as the “Galveston Giant.” Gamblers had their money on Jeffries, but Johnson easily handled his opponent and Jeffries’ trainers called the fight in the fifteenth round to save their man from the disgrace of a knockout.
Organized by famed promoter Tex Rickard, the fight brought over 30,000 fans to Reno, some 22,000 of whom packed the arena here on the day of the fight.
STATE HISTORICAL MARKER NO. 220
STATE HISTORIC PRESERVATION OFFICE
THE WASHOE COUNTY HISTORICAL SOCIETY
THE NEVADA CORRAL WESTERNERS INTERNATIONAL
Nevada State Historic Marker 220 Map
Nevada State Historic Marker 220
| Name | The Fight of the Century |
| Location | Reno, Washoe County, Nevada |
| Latitude, Longitude | 39.5332, -119.7964 |
| Nevada State Historic Marker | 220 |
References
Ghost Town Living: Mining for Purpose and Chasing Dreams at the Edge of Death Valley
The siren song of Cerro Gordo, a desolate ghost town perched high above Death Valley, has seduced thousands since the 1800s, but few fell harder for it than Brent Underwood, who moved there in March of 2020, only to be immediately snowed in and trapped for weeks.
It had once been the largest silver mine in California. Over $500 million worth of ore was pulled from the miles of tunnels below the town. Butch Cassidy, Mark Twain, and other infamous characters of the American West were rumored to have stayed there. Newspapers reported a murder a week. But that was over 150 years ago.
Underwood bet his life savings—and his life—on this majestic, hardscrabble town that had broken its fair share of ambitious men and women. What followed were fires, floods, earthquakes, and perhaps strangest, fame. Ghost Town Living tells the story of a man against the elements, a forgotten historic place against the modern world, and a dream against all odds—one that has captured millions of followers around the world.
He came looking for a challenge different from the traditional 9-5 job but discovered something much more fulfilling—an undertaking that would call on all of himself and push him beyond what he knew he was capable of. In fact, to bring this abandoned town back to life, Brent had to learn a wealth of new self-sufficiency and problem-solving skills from many generous mentors.
Ghost Town Living is a thrilling read, but it’s also a call to action—to question our too-practical lives and instead seek adventure, build something original, redefine work, and embrace the unknown. It shows what it means to dedicate your life to something, to take a mighty swing at a crazy idea and, like the cardsharps who once haunted Cerro Gordo, go all in.
About the Author
Brent Underwood is the owner of Cerro Gordo, an original boomtown silver mine, established in 1865. He is also the creator of “GhostTownLiving” where he chronicles his adventures on YouTube. Brent currently lives on the mountain above Death Valley with no running water, seven cats, six goats, and at least one ghost.
Book Summary
| Title | Death Valley Gold Rush (Images of Ghost Town Living: Mining for Purpose and Chasing Dreams at the Edge of Death Valley |
| Author | Brent Underwood |
| Publisher | Harmony Publishing |
| Pages | 228 Pages |