Big Bear, CA
I quiet mountain community full of back country adventure.
Indian Ranch Road
Indian Ranch Road is a scenic, graded dirt road located in the Panamint Valley within the Bureau of Land Management (BLM) lands adjacent to Death Valley National Park, serving as a vital gateway to the western foothills of the Panamint Mountains. This approximately 12-15 mile route (depending on extensions into side canyons) runs north-south from near the intersection of Panamint Valley Road and Trona-Wildrose Road, passing by the historic Ballarat Ghost Town and skirting the base of the rugged Panamint Range, offering stunning views of arid desert landscapes, colorful canyons, and distant peaks like Telescope Peak. It’s primarily a driving trail suitable for high-clearance vehicles, with some sections requiring 4×4 capabilities due to loose gravel, washouts, and occasional storm damage; hiking or off-road exploration is common in connecting canyons like Surprise and Jail.
Current Conditions (as of Latest Available Data, August 2025)
Based on reports up to 2024, the road is generally well-maintained as a graded gravel path but can become rougher toward the northern end, with potential for erosion from monsoon rains or winter storms making it impassable for low-clearance vehicles. Expect dry, dusty conditions in summer with extreme heat (often exceeding 100°F/38°C), while winter may bring cooler temperatures and rare snow at higher elevations. No recent major closures have been noted, but always check BLM or NPS updates for flash flood risks; a Campfire Permit is required for any open flames, and dispersed camping is allowed on BLM land west of the road until Happy Canyon Road. Water sources are scarce—carry ample supplies—and watch for wildlife like bighorn sheep or burros. As of early 2024, the road was navigable with high-clearance vehicles, but adjacent trails like Surprise Canyon Road (BLM Route P71) are rocky and demand 4×4.
Trail Description and Difficulty
Starting from Ballarat Ghost Town (about 3.5 miles north of Wingate Road on Panamint Valley Road), head north on Indian Ranch Road for a mostly flat to gently undulating drive along the valley floor, gaining minimal elevation (around 1,500-2,000 feet base). The main route is easy to moderate for experienced off-road drivers, taking 1-2 hours one-way, but side trips into canyons add challenge—e.g., turning east onto Surprise Canyon Road after ~2 miles leads to a steep, boulder-strewn path requiring advanced 4×4 skills and potentially hiking beyond vehicle barriers. Further north, at ~7.8 miles, Jail Canyon branches east for a colorful 4WD route to mining ruins, while the road continues to points like Indian George’s historic ranch site around 11 miles north. No permits are needed for the road itself, but respect private property signs near ranches and adhere to Leave No Trace principles.
Points of Interest
- Ballarat Ghost Town: At the southern start, explore ruins of this 1897 mining camp, including adobe buildings, old vehicles, and a cemetery— a remnant of the late-19th-century gold rush.
- Surprise Canyon Wilderness: Access via a short detour; hike the lush, water-fed canyon for riparian oases, waterfalls, rare Panamint daisies, and bighorn sheep sightings, leading to Panamint City ghost town ruins at ~6,500 feet.
- Jail Canyon: A scenic 4WD side trail to a preserved mining camp and mill, with vibrant rock formations.
- Indian George Hansen’s Ranch Site: Near the northern reaches, remnants of the Shoshone guide’s homestead, known for its spring water and role in supporting early travelers.
- Panoramic views of the Panamint Mountains, with opportunities for stargazing in this dark-sky area.
Trail Map
Historical Contributions to the Panamint Mountains
Indian Ranch Road has played a pivotal role in the history of the Panamint Mountains by following ancient Native American paths and facilitating the 19th-century mining boom that defined the region. Named likely after Shoshone ranches like that of Indian George Hansen—a legendary guide who discovered silver in Surprise Canyon around the 1870s, sparking the founding of Panamint City—the road connected isolated valleys to bustling silver camps. Shoshone families, including Hungry Bill (born ~1839-1848) and his brother Panamint Tom, established ranches in nearby Johnson and Anvil Canyons from the 1870s onward, cultivating crops like corn, potatoes, watermelons, and fruit orchards under crude irrigation to supply miners in Panamint City and Ballarat. These ranches, such as Hungry Bill’s at ~5,000 feet in Johnson Canyon, represented seasonal Shoshone habitation and adaptation, providing fresh produce amid the desert’s harshness and bridging Native and settler economies during the silver rush of 1873-1875. The road’s alignment along routes like Johnson Canyon—a direct trail from Death Valley to Panamint City via Panamint Pass—enabled transportation of goods, mining equipment, and people, supporting boom towns like Panamint City (founded by outlaws in 1873) and contributing to the area’s economic surge before its bust in the late 1870s. Indian George, who lived to ~107 (dying in 1944), not only aided in silver discoveries but also healed locals with traditional remedies and negotiated water rights, embodying cultural resilience. Today, the road preserves access to these sites, highlighting the intertwined histories of Indigenous stewardship, mining exploitation, and environmental adaptation in the Panamint Mountains, with areas like Hungry Bill’s Ranch eligible for National Register status as historic districts.
Airport Campground
Located in the heart of Canyonlands National Park’s Island in the Sky district, the Airport Campground is a remote backcountry camping area along the White Rim Trail, ideal for adventurers seeking solitude and stunning desert scenery. The campground consists of four designated sites (Airport A, B, C, and D), each accommodating up to three vehicles and 15 people, though sites are designed to be out of sight and earshot of each other for privacy. Situated at approximately 4,516 feet elevation, the campground offers expansive, open views of the surrounding red rock canyons, mesas, and buttes, with landmarks like Airport Tower visible nearby.
The sites are primitive, with no potable water, shade, or wind shelter, so campers must pack in all water (recommended 1 gallon/4 liters per person per day) and supplies. Each pair of sites (A and B, C and D) shares a vault toilet, though reviews note that toilets can be odorous. The ground is rocky and packed dirt, suitable for tents, but securing them can be challenging due to the terrain. The campground’s proximity to the Lathrop Canyon spur (0.8 miles east) provides road access to the Colorado River (3.5 miles away), though there’s no direct river access from the sites. A notable feature is the excellent stargazing due to the remote location and minimal light pollution, with one camper describing it as feeling like “being on Mars.” Access requires a high-clearance 4×4 vehicle, as the rough roads are not suitable for standard vehicles or large trucks with campers (e.g., a Ford 350 or Dodge 2500 with a big camper may face clearance issues). Permits are required for overnight stays and are highly competitive, especially in spring and fall, costing $36 for a reservation fee plus $5 per person per night.
White Rim Trail
The White Rim Trail is a renowned 100-mile loop through Canyonlands National Park’s Island in the Sky district, offering a bucket-list adventure for overlanders, mountain bikers, and 4×4 enthusiasts. This rugged, high-clearance 4×4 route circumnavigates the Island in the Sky mesa, winding along the “white rim” ledge between the mesa top and the Green and Colorado Rivers below. The trail showcases breathtaking vistas of red rock canyons, towering buttes (like Airport Tower, Monster Tower, and Junction Butte), and the rivers’ confluence, rivaling views from the Grand Canyon’s South Rim. Key highlights include Gooseneck Overlook, Musselman Arch, White Crack (with views of the Maze and Needles districts), and Murphy Hogback, which offers 360-degree panoramas.
The trail features a mix of wide dirt roads, sandy patches, and technical jeep trails with some cliff exposure, particularly at Shafer Trail, Lathrop Canyon Road, Murphy Hogback, Hardscrabble Hill, and Mineral Bottom switchbacks. It’s moderately difficult for vehicles and challenging for mountain bikes, with an elevation gain of approximately 9,160 feet. The route can be driven clockwise (starting at Shafer Trail) or counterclockwise (starting at Mineral Bottom Road), typically taking 2-3 days to complete, though hardcore cyclists may attempt it in one day. Permits are required for both day-use and overnight trips, with 20 designated campsites across 10 camping areas, including Airport Campground. No potable water is available, and high water on the Green River (May-June) can flood western sections, making a full loop impossible. The best seasons are spring (March-May) and fall (September-November) due to milder temperatures and more predictable weather, as summer is extremely hot and winter may bring closures.
The Kansas City Journal, Sunday February 17, 1895
The Kansas City Journal, Sunday February 17, 1895 outlines the initial legend of the Lost Dutchman Gold Mine of Jacob Waltz. This version of the origin story has Jacob Waltz purchasing the mine from the Peralta Family. Allegedly, he concealed the mine for fears of retaliation after he killed six Mexican miners on his initial journey to the mine.
A LOST EL DORADO.
A MINE IN THE SUPERSTITION MOUNTAINS OF COLORADO
The Half-told Tale of an Old Miser Afraid to Return to the Source of His Mysteriously Gotten Wealth
That there exists an undiscovered gold mine of fabulous wealth near a point In the Superstition mountains not more than fifty miles from Phoenix: has long been an article faith among a number of mining men In a position to rift the mass of accumulated during the put (unity jean. The fact and individual statements, although emanating from widely diverse sources and furnished by persons who could hao had no possible communication with one another, all agree In n remarkable in inner as to the description of the mine, and, what Is still more convincing, are unanimous In Indicating in particular quarter of the mountains In question as the place of Its location.
Years ago Indians boasted to the early settlers – notably to the discoverers of the celebrated Antelope diggings – of the wonderful wealth of this deposit, and even pointed out vaguely the direction In which It lay Plmas, Marlcopas, Apaches- all claim a knowledge of it, though nothing can even tempt one of them to disclose Its exact whereabouts. Mexicans- even Mexicans of mean equipped with elaborate maps of the mysterious region, had more than once made journeys from Sonora in the hope of enriching themselves at this storied Ophlr. They even name fortunate countrymen of theirs who in former years, running the gauntlet of Gringo and Apache, have surreptitiously worked the mine for a few weeks at a time and returned to the land of Mannna with gold laden burros. Lacking citizenship to enable them to claim the mine, they meretly helped themselves hurriedly to what they could get and departed, after covering all traces of their work.
The district designated Is not extensive. It lies within an Imaginary circle whoso diameter Is not more than five miles and whose center Is marked by the Weaver’s Needle, a prominent and fantastic pinnacle of volcanic tufa that rises to a height of 2,500 feet among a confusion of lesser peaks and mountainous mases of basaltic rock Ono can reach Its base only after struggling through a network of bowlder choked canyons and well nigh Impregnable thickets. In Its weird loneliness it scorns an Index finger marking the location of some hidden my story. Owing to Its resemblance, from one point of view, to a pointed sombrero, says a Phoenix correspondent of the San Francisco Chronicle, the Mexicans and Indians call It Sombrero butte, or rather El Sombrero, and It Is the landmark around which cluster all the tales of treasure referred to, whether Indian, Mexican or frontiersman. Americans have given It the name of Weaver’s Needle, in memory of old Paullne Weaver, the well known trapper and pioneer of the Southwest.
In regard to the mine, It cannot be doubted, in the face of the conclusive evidence adduced, that It really has an existence; though in view of the numerous and unavailing efforts to discover It, made during a period of years. It seems more than likely that It has been forever hidden by some landslide or cloudburst, or perhaps by the earthquake that gave thl3 range a severe shaking up In 1887.
During the past year all the old stories have been revived and a new impetus has been given to the search, which has been
conducted spasmodically ever since the settlement of the territory, by reason of the deathbed disclosures of an old Ger-mi- n, who, In his last hours, confided to the woman nursing him how he and a partner worked that very mine In 18933,
until the latter was killed by Apaches.
Jacob Waltz, for thus he signed his name, though he was better known as ‘ Old Dutch Yoccub” to the few with whom he came In contact, had taken a fancy to the woman, who had, in fact, taken care of him during the last few 5 years of his helpless life, and had given her gold nuggets on several occasions. He had been a resident of the territory for thirty years and had lived for twenty
years of this time on a little ranch near Phoenix, where ho had a small ‘vineyard and orchard He was morose, miserly and uncommunicative, avoiding contact with men, and was always suspected of having a burled treasure, for he was known to have sold gold nuggets at different times, though he never went out In the mountains. It was only when he was convinced that he had to let go of life that he endeavored to inform the woman his only friend how to go to the mine, and also. It appears, to divulge the hiding place of his burled treasure. But he had cultivated the habit of reluctance and secretiveness too long, and death overtook him, even while he was struggling to make himself Intelligible.
Of course, his beneficiary lost no time after the funeral in turning over with the shovel every foot of the old man’s little piece of property which, by the way, he left to her by will but there are those who have shrewd suspicions that the treasure was found by another. The only gold found on the place was a few particles remaining in the seams of four buckskin sacks unearthed from the bottom of “Old Yoccup’s” trunk. His directions, too, in regard to finding the mine were at fault, or else (which Is probable, his hearer being a woman and relying entirely on her memory ) she got them mixed. She made several trips to the supposed locality, taking with her experienced prospectors, but all to no purpose, finally the made the story public, and since then scores of prospectors have scoured the “suspected district” In vain.
Hero Is a short outline of “Old Yoccup’s” story as told by himself and repeated by his only hearer: At the beginning of the civil war, being at that time in Arizona, he went over Into Sonora to avoid military duty, and there made the acquaintance of the Peralta family, with whom he became quite Intimate. Speaking of Arizona, they told him that they owned a largo grant in that country, which, however, being nothing but a desert, was valueless, except for a rich gold mine from which they had drawn “poll wealth. They had worked It in the forties, sending up a band of trusty peons, who always returned, in a few months’ time, their burrows loaded with the precious yellow metal, which was obtained without mill or machinery of any kind. All that was needed was a hammer to break It out of the quartz. ,
Believing that they had lost the title to their grant, as a result of the Mexican war, the Peralta’s sold to “Old Yoccup” for a trifle the Information necessary to enable him to And the mine, and their description of Its glittering wealth was sufficient to start him at or back to Arizona. At Tucson he picked up a partner in the shape of another German, also named Jacob, and together they set out for the Superstition mountains, which, even at that early day, enjoyed the uncanny reputation indicated by their name. Arriving at the Initial point mentioned in Peralta’s Instructions “the first gorge on the south side, from the west end of the range” they found, as he had told them, a monumented trail which led them “northward over a lofty ridge; thence downward past Sombrero butte Into a long canyon running north, and finally to a tributary canyon very “deep and rocky, and densely wooded with a continuous thicket of scrub oak.”
Here the woman Is at fault, She has forgotten whether the canyon enters from the east or west. Proceeding up this canyon with difficulty, they were startled by a repeated knocking a short distance ahead, as of some ono breaking rock, and with rifles ready for instant use they advanced with caution. Presently, on the steep slope about 100 feet above them they spled two Indians busy breaking rock. This was evidently the much desired mine; and If so, it was no time, for trifling. They did not propose to be balked of a fortune now almost In their hands by a naked Indlan or two. Each picked his man, and, taking careful aim, they dropped the interlopers in their tracks. The smoke had hardly cleared away when they were horrified see two more Indians, who appeared to come out of the earth. They began to fear that they had got Into a hornet’s nest, but they were In It for It now, and without more ado they dispatched these two by the same road as the others. Then two more jumped up and began running up the hill, endeavoring to hide themselves in the brush. By good luck they dropped these also, and as no more of them appeared after they remained concealed a reasonable time the Germans climbed up the dump of the shaft for such they found It to be congratulating themselves that the golden treasure was theirs at last.
On examination of the bodies of the supposed Indians their exultation changed to horror. The men were Mexican- naked, it Is true, but that Is the way the Mexican miners prefer to work underground They had murdered six men In cold blood! The unfortunates were doubtless some of the Peralta peons, who had been working the mine on their own account, They probably
had friends, who, on their failure to return, would come In search of them, and the matter would end In the arrest and conviction of the two Germans.
At any rale, this Is what “Old Yoccup” and his partner thought, and on that account they feared it would not be safe to
claim the mine and work it openly. They planned, therefore, to get what gold they could in week or two of work, and then, after covering the mine, leave the country to return at some future time.
Their first care was to go back along the trail and throw down all the monuments that had made It so easy for them to reach
the spot. The bodies they threw Into the shaft, for they had found a rich cropping of the auriferous quartz lower down the bank where there was more gold than quartz.
The shaft, It appears is about sevens-five feet deep, and made in Mexican style, with flaring wall, rendering ladders unnecessary. After two weeks of work “Old Yoccob” had to make a trip to Florence for supplies. It was a three days’ journey. On his return he found his partner lying dead killed by Apaches. After that he was afraid to stay there alone, but before leaving the spot he
dragged his partner’s body Into the tunnel they had made, which he then walled up and covered over. The shaft, he
thought, was not likely to be discovered, as It was high above the gulch and pretty well concealed by the brush.
There arc those that believe that “Old Yoccup” murdered his partner after they had worked together covering up the
mine, as they had planned. However this may be, certain it Is that the old man never profiled by his gold. His superstitious fears always prevented him from returning to the spot. No doubt he believed it to be haunted, and it was so, for him. For the remainder of his life he was a morbid, fearful and broken-down old man, afraid to look his fellow man in the eye, and not even daring to enjoy his wealth. It was believed by his neighbors that he saw ghosts, and persons passing his cabin frequently heard his voice in tones of fear and supplication as though he were addressing some menacing presence. He never told the woman who cared for him toward the last gold he had brought away from the mine, but whether it was $10,000, or $50,OOO, as some suppose, the amount must be still nearly Intact, as he was never known to spend any money. He gave her at one time $5,000 to raise a mortgage, and at other times nuggets amounting in all to about $15,000. But that there Is more of it somewhere is proved by the
fact that he was In the act of telling her where to find It when death overtook him.
It Is a curious fact that the Indians describe just such a mine, with a tunnel and shaft. In that same vicinity, with Sombrero butte ni a landmark; and they also say that the tunnel has been walled up and covered over. This Is also the description of It given by the Mexicans, who have come In search of It at different times. The great clue from which all the search Is now being made Is a rock cabin In a cave, which, according to “Old Yoccup’- story, lay directly across the canyon from the mine, and not more than 200 feet from It. It was here that the two Germans lived while they worked the mine.
It Is a coincidence that the writer succeeded In finding a rock cabin in a cave, very near the region referred to; but It
was the work of the cliff dwellers, and, besides, there was no mine on the opposite side of the canyon.
References
Josephine Sarah Earp
Josephine Sarah Marcus Earp, known as “Josie” or “Sadie,” was the common-law wife of Wyatt Earp, a legendary figure of the American West. Born around 1861 to German-Jewish immigrants in Brooklyn, New York
Early Life and Background
Josephine Sarah Marcus, known as “Josie” or “Sadie,” was born around 1861 in Brooklyn, New York, to German-Jewish immigrant parents, Hyman (Henry) Marcus and Sophie Lewis. The family, originally from Prussia, moved to Manhattan and later San Francisco in the late 1860s. Josephine, the second of three children, grew up with an older step-sister, Rebecca, an older brother, Nathan, and a younger sister, Henrietta. Her exact birth date is unrecorded, adding to the enigma of her life. Raised in a relatively prosperous household, Josephine developed a taste for adventure, inspired by a performance of H.M.S. Pinafore. At 17, she ran away to join a traveling theater troupe, seeking independence, but returned home after her parents’ persuasion.
Her restlessness persisted, and by 1879, at around 19, Josephine became involved with Johnny Behan, a rising politician and future sheriff of Cochise County, Arizona. Behan convinced her parents to permit an engagement, and she left San Francisco for Tombstone, Arizona, expecting marriage. Some evidence suggests she used the alias “Sadie Mansfield” and may have worked as a courtesan in Arizona, a claim supported by census records and Doc Holliday’s later assertions, though Josephine vehemently denied it. Her secrecy about this period indicates a desire to obscure parts of her early life.
Relationship with Johnny Behan
Johnny Behan, born in 1844, was a charismatic and ambitious figure in Tombstone, a silver mining boomtown. By 1880, when Josephine arrived, Behan was a prominent saloon keeper and politician, later appointed sheriff in 1881. Their relationship began with promise, as Behan presented himself as a stable suitor, but it quickly deteriorated. Josephine lived with him as his common-law wife, but Behan’s infidelity—reportedly with multiple women, including a prostitute named Sadie—caused a rift. Josephine’s discovery of his affairs, possibly as early as mid-1880, led to their separation by early 1881.
Behan’s political rivalry with the Earp brothers, particularly Wyatt, further complicated matters. As sheriff, Behan aligned with the Cowboys, a loosely organized group of outlaws including the Clantons and McLaurys, who clashed with the Earps’ law enforcement efforts. This rivalry culminated in the Gunfight at the O.K. Corral in October 1881, where Behan’s failure to intervene and his alleged bias toward the Cowboys heightened tensions. Josephine’s departure from Behan’s life coincided with her growing attraction to Wyatt Earp, marking a pivotal shift in her personal and social alliances.
Meeting Wyatt Earp and the Tombstone Years
In late 1880 or early 1881, Josephine met Wyatt Earp, a deputy U.S. marshal and gambler, in Tombstone. Wyatt, born in 1848, was already in a common-law marriage with Celia Ann “Mattie” Blaylock, but their relationship was strained. Josephine and Wyatt likely met at Sol Israel’s Union News Depot, and their mutual attraction was immediate, despite their respective commitments. By mid-1881, Josephine had left Behan, and she and Wyatt began a romance, possibly overlapping with his relationship with Blaylock.
The Gunfight at the O.K. Corral on October 26, 1881, was a defining moment in Tombstone and indirectly in Josephine’s life. The 30-second shootout saw Wyatt, his brothers Virgil and Morgan, and Doc Holliday confront the Clanton and McLaury brothers, killing three. Behan, as sheriff, attempted to arrest the Earps but was overruled, and his testimony against them in the subsequent hearing reflected his animosity. Josephine’s memoir claims she witnessed the aftermath, running to ensure Wyatt’s safety, though some evidence suggests she may have been in San Francisco. Her account, like much of her narrative, blends fact and embellishment.
After the gunfight, violence escalated. Virgil was ambushed in December 1881, and Morgan was killed in March 1882. Wyatt, now a fugitive, embarked on his “Vendetta Ride” to hunt his brothers’ assailants. During this chaotic period, he sent Josephine, along with the other Earp women, to San Francisco for safety. Wyatt never reunited with Blaylock, who died of a drug overdose in 1888. By 1882, Josephine and Wyatt were together in San Francisco, beginning a lifelong partnership.
Life with Wyatt Earp
Josephine and Wyatt claimed to have married in 1892, possibly on a yacht off California, though no record confirms this, suggesting a common-law union. For 47 years, they led a nomadic life, chasing wealth in boomtowns across the West and Alaska. They ran the Dexter saloon in Nome, Alaska, reportedly earning $80,000 (about $3 million in 2024), though Josephine’s gambling often drained their funds. They pursued mining and oil ventures in Colorado, Idaho, Arizona, and California, settling seasonally in Vidal, California, from 1925 to 1928.
Their relationship was passionate but turbulent. Josephine, bold and outspoken, sometimes clashed with Wyatt over finances and his reserved nature. Both may have had extramarital affairs, and Josephine’s controlling tendencies strained their bond. Yet, their partnership endured, with Wyatt calling her “Sadie” (a name she disliked) and Josephine doting on him, as noted by relative Jeanne Cason Laing. They had no children, possibly due to health issues, though no clear evidence exists.
Josephine fiercely guarded Wyatt’s legacy, denying his involvement in gambling or prostitution despite evidence. She interfered with biographers, notably Stuart Lake, whose 1931 book Wyatt Earp: Frontier Marshal she tried to suppress to avoid references to her past with Behan or Wyatt’s with Blaylock. Her memoir, I Married Wyatt Earp (1976), edited by Glenn Boyer, was later criticized as largely fictional, reflecting her efforts to craft a heroic narrative.
Creating the Legend
Beyond her role as his companion, Josephine actively shaped Wyatt’s legacy as a heroic lawman, influencing how history remembers him. Through her memoir, interventions with biographers, and efforts to obscure less savory aspects of their lives, she crafted a narrative that elevated Wyatt to mythic status while navigating the complexities of her own past.
Crafting a Heroic Narrative
Josephine was determined to present Wyatt as a paragon of virtue, emphasizing his role as a fearless lawman while downplaying or denying his involvement in gambling, saloon-keeping, and other morally ambiguous activities. After Wyatt’s death in 1929, she became the primary guardian of his reputation. Her most significant contribution was her memoir, I Married Wyatt Earp, compiled with relatives Mabel Earp Cason and Vinnolia Earp Ackerman and published in 1976, edited by Glenn Boyer. The memoir portrayed Wyatt as a stoic, principled figure, focusing on his law enforcement exploits, particularly the Gunfight at the O.K. Corral in 1881, while omitting or sanitizing details of his less reputable ventures, such as his management of saloons and gambling houses.
Josephine’s narrative control extended to her own past. She obscured her early life, particularly her time as Johnny Behan’s common-law wife in Tombstone and allegations of working as a courtesan under the alias “Sadie Mansfield.” By distancing herself from these associations, she ensured that Wyatt’s story remained untarnished by her controversial background. Her memoir also minimized Wyatt’s relationship with his previous common-law wife, Celia Ann “Mattie” Blaylock, who died of a drug overdose in 1888, presenting Josephine as his sole and devoted partner.
Influence on Biographers and Media
Josephine actively intervened in early efforts to document Wyatt’s life. In the 1920s, she collaborated with but also clashed with Stuart Lake, author of the 1931 biography Wyatt Earp: Frontier Marshal, which became a cornerstone of Wyatt’s legend. Fearing Lake’s inclusion of her past with Behan and Wyatt’s with Blaylock, Josephine threatened legal action to suppress the book. Although she failed to stop its publication, her pressure ensured a more favorable portrayal of Wyatt, cementing his image as a heroic frontier marshal. This book inspired numerous films, television shows, and books, including the 1993 film Tombstone and the 1994 film Wyatt Earp, which drew heavily on the sanitized narrative Josephine promoted.
Her efforts extended to other biographers and family members. She worked with John Flood, Wyatt’s secretary, on an unpublished manuscript that aligned with her vision of Wyatt as a noble figure. Josephine also corresponded with early researchers, selectively sharing information to steer narratives away from inconvenient truths, such as Wyatt’s arrests for minor crimes or his involvement in prostitution-related activities in his early years.
Challenges and Criticisms
Josephine’s efforts, while effective in shaping Wyatt’s legend, were not without flaws. Her memoir, I Married Wyatt Earp, was later criticized for its inaccuracies. Editor Glenn Boyer admitted to embellishing details, and in 1998, the University of Arizona Press withdrew the book from its catalog after scholars, including historian Gary L. Roberts, questioned its authenticity. The memoir’s blend of fact and fiction muddied historical records, complicating efforts to separate truth from legend. For instance, Josephine’s claim of witnessing the aftermath of the O.K. Corral gunfight is disputed, as some evidence suggests she was in San Francisco at the time.
Her selective storytelling also alienated some contemporaries. Her disputes with Lake and others created tensions, and her refusal to acknowledge Wyatt’s less heroic traits frustrated historians seeking a balanced account. Additionally, her efforts to erase her own past, including her Jewish heritage and early life in Tombstone, limited the historical record’s clarity, leaving gaps that researchers still struggle to fill.
Impact on Wyatt Earp’s Legacy
Josephine’s influence was pivotal in transforming Wyatt Earp from a multifaceted figure—lawman, gambler, and entrepreneur—into an enduring symbol of the Wild West. Her curated narrative emphasized his role in the O.K. Corral gunfight and his Vendetta Ride, overshadowing his less glamorous activities. This romanticized image resonated with the public, fueling the Western genre’s popularity in the 20th century. The films, books, and media inspired by her efforts continue to shape perceptions of Wyatt as a stoic hero, even as modern scholarship uncovers a more complex figure.
Her protective stance also ensured that Wyatt’s story remained tied to her own. By burying their ashes together in the Marcus family plot at Hills of Eternity Memorial Park in Colma, California, Josephine symbolically linked their legacies, reinforcing her role as his partner in life and myth. The gravesite remains a popular destination, reflecting the lasting impact of her narrative control.
Later Years and Legacy
After Wyatt’s death in 1929 in Los Angeles, Josephine lived modestly, dying penniless on December 19, 1944. Her ashes were buried with Wyatt’s in the Marcus family plot at Hills of Eternity Memorial Park, a Jewish cemetery in Colma, California, a site that remains a popular attraction. Her Jewish heritage shaped her identity, and Wyatt’s respect for it—evidenced by his kissing the mezuzah at Jewish homes—strengthened their bond, though it also caused friction, notably with Doc Holliday’s antisemitic remark in 1882, which ended his friendship with Wyatt.
Conclusion
Josephine Sarah Marcus Earp was a complex figure, blending Jewish immigrant roots with the rugged individualism of the American West. Her relationships with Johnny Behan and Wyatt Earp shaped her life’s trajectory, from a fleeting engagement marked by betrayal to a decades-long partnership defined by adventure and loyalty. Her efforts to control her and Wyatt’s legacy, though often misleading, ensured their place in Western mythology. Josephine’s story, fraught with contradictions, embodies the blurred lines between truth and legend in the Wild West.
Sources
- Wikipedia, “Josephine Earp”
- Shapell, “Wyatt Earp & Josephine Marcus”
- Jewish Women’s Archive, “Josephine Sarah Marcus Earp”
- OldWest.org, “Josephine Earp: Adventurous Woman of the West”
- Amazon, “I Married Wyatt Earp: The Recollections of Josephine Sarah Marcus Earp”
John Doyle Lee
John Doyle Lee is best known for establishing and operating Lees Ferry on the Colorado River in northern Arizona in 1871, under Brigham Young’s direction, to facilitate Mormon settlement in Arizona. The ferry, located at the confluence of the Paria and Colorado Rivers, became a vital crossing point for pioneers, including those traveling the “Honeymoon Trail” to the St. George Temple.
Early Life and Mormon Conversion
John Doyle Lee was born on September 6, 1812, in Kaskaskia, Illinois Territory. His early life was marked by hardship; his mother, Elizabeth, died when he was young, and his father, Ralph Lee, struggled with alcoholism. Lee was raised by his grandfather and later his uncle’s family. At age 20, he began working on steamboats and in business, eventually marrying Agatha Ann Woolsey in 1833. In 1838, at age 25, Lee joined the Church of Jesus Christ of Latter-day Saints (LDS Church), profoundly shaping his life. He became a dedicated member, serving as a missionary in Illinois, Ohio, Kentucky, and Tennessee, and a guard for Mormon prophet Joseph Smith. Lee embraced the LDS doctrine of plural marriage, ultimately marrying 19 wives and fathering 56 children, though 11 wives later left him.
Role in the Mormon Movement
Lee was a prominent figure in the early LDS Church, serving as an official scribe for the Council of Fifty, a group guiding the church’s westward expansion. After Joseph Smith’s murder in 1844, Lee followed Brigham Young to Utah, where he became a successful farmer and rancher. In 1856, he was appointed a U.S. Indian Agent in Iron County, Utah, tasked with aiding Native Americans in establishing farms. He also served in the Utah Territorial Legislature in 1858. Lee’s involvement with the secretive Mormon militia, the Danites, and his role in defending Mormon interests during conflicts in Missouri further cemented his status within the church.
The Mountain Meadows Massacre
Lee’s legacy is indelibly tied to the Mountain Meadows Massacre of September 1857, a tragic event in southern Utah. As a leader in the Iron County militia and a U.S. Indian Agent, Lee was implicated in the attack on the Baker-Fancher emigrant party, a group of about 120 men, women, and children traveling from Arkansas to California. Tensions between Mormons and non-Mormons were high, fueled by fears of federal intervention and perceived hostility from the emigrants. Lee, along with other Mormon militia members and Paiute allies, orchestrated a siege. On the third day, Lee approached the emigrants under a white flag, convincing them to surrender their weapons for safe passage. Instead, the militia and Paiutes killed approximately 120 emigrants, sparing only 17 small children. Lee later claimed he acted under orders from militia leaders and was a reluctant participant, asserting that Brigham Young had no prior knowledge of the event. However, he initially blamed the Paiutes to deflect responsibility.
Establishment of Lees Ferry
By the late 1860s, federal pressure to investigate the massacre intensified, and in October 1870, Brigham Young excommunicated Lee, making him the sole scapegoat among over 50 participants. In 1871, seeking to evade arrest, Lee was sent by the LDS Church to establish a ferry crossing on the Colorado River in northern Arizona. Accompanied by two of his wives, including Emma Batchelor Lee, he settled at the confluence of the Colorado and Paria Rivers, naming the area “Lonely Dell” due to its isolation. On January 11, 1873, Lee launched the ferry service, which became a vital link for Mormon settlers moving between Utah and Arizona. The ferry, known as Lees Ferry, facilitated thousands of crossings, supported by the nearby Lonely Dell Ranch, where Lee and his family built cabins, cleared fields, and developed irrigation systems. Emma played a crucial role, managing operations and offering hospitality to travelers. The site’s unique geography made it the only accessible crossing point for over 260 miles, cementing its historical significance.
Arrest, Trial, and Execution
Despite his efforts to remain hidden, Lee was arrested in November 1874. His first trial in 1875 ended in a hung jury, as the prosecution tried to implicate Brigham Young and the Mormon hierarchy. In a second trial in 1876, the prosecution focused solely on Lee’s role, leading to his conviction for first-degree murder. Lee maintained he was a scapegoat, used by church leaders to deflect blame. On March 23, 1877, he was taken to the Mountain Meadows Massacre site and executed by firing squad. His final words expressed resignation and faith: “I feel as calm as a summer morn, and I have done nothing intentionally wrong. My conscience is clear before God and man.” He also criticized Brigham Young, stating, “I have been sacrificed in a cowardly, dastardly manner.” Lee’s body was buried in Panguitch, Utah.
Legacy and Posthumous Reinstatement
Lees Ferry continued operating after Lee’s death, with Emma running it until 1879, when the LDS Church purchased it for $3,000 and transferred operations to Warren Marshall Johnson. The ferry remained active until 1928, when a bridge replaced it. Today, Lees Ferry is a historic site within the Glen Canyon National Recreation Area, known for fishing and as the starting point for Grand Canyon rafting trips. The Lonely Dell Ranch is listed on the National Register of Historic Places. In April 1961, the LDS Church posthumously reinstated Lee’s membership, reflecting ongoing debates about his role as a scapegoat. His numerous descendants include notable figures like former Solicitor General Rex E. Lee and Senators Mike Lee, Gordon H. Smith, Mark Udall, and Tom Udall.
Conclusion
John Doyle Lee’s life encapsulates the complexities of the American frontier and early Mormon history. A devoted pioneer, farmer, and ferry operator, his contributions to Mormon expansion are overshadowed by his role in the Mountain Meadows Massacre. Lees Ferry stands as a testament to his and Emma’s resilience in a harsh landscape, while his execution highlights the fraught dynamics of justice and blame in a turbulent era. His story remains a compelling chapter in the history of the American West.