Part 1

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The Eureka Springs Story

BY Otto Ernest Rayburn

DIAMOND JUBILEE EDITION 1954

Drawings by Gloria Morgan Bailey

Original Printing by THE TIMES-ECHO PRESS Eureka Springs, Arkansas

Second Printing, 1982, by Wheeler Printing, Inc. Eureka Springs, Arkansas

To my friend SAM A. LEATH who has served Eureka Springs as guide and historian for more than a half century.

I LEGENDS OF THE MAGIC HEALING SPRINGS

Legendary lore concerning the visitation of northern Indian tribes to what is now Eureka Springs, Arkansas is badly mixed and it is difficult to separate truth from fiction. It is difficult to prove the authenticity of a legend. The stories we hear may have original pedigree or they may be mere fabrications by imaginative writers. In history, we have something to tie to, but this is not always the case with traditional lore that is handed down by word of mouth from generation to generation. It may be true or it may be a hoax. Tribal lore from the Indians themselves is usually accepted as authentic for the redman was noted for his veracity and had the habit of repeating the tale without variation, but in recent years numerous legends have been "cooked up" by white men and passed off as legitimate tradition. Stories are told that the Indians never heard of. The reliable legends are those that come from the Indians themselves, properly documented.

There are at least three legends of visits of redmen to the "Magic Healing Springs," as they called them, before white men settled the region. They go back about four hundred years and each of the stories has similar motif. The beautiful daughter of a famous chief, living in the cold north, is stricken with some dreadful disease or has lost her eyesight. The chief tries all the medicine men available but without success. He hears of the healing springs far to the south and treks thousands of miles through the wilderness to get his daughter to the coveted spot. The girl bathes in the water and is healed. Sometimes she falls in love with a handsome brave of the local tribe and marries him. In one case the girl is Mor-i-na-ki, daughter of a Siouian chief. Another story features her as the daughter of Red Cloud, a Delaware. Still another gives Noawada of the Dakotas as the chief and his daughter is Minnehaha (Laughing Water). Each of these legends runs about the same gamut of hardship and privation and ends with the same climax of healing. It is easy to assume that they all originated from the same source, but this may not be true. The historian finds in them sufficient evidence to conclude that the northern Indians did make long trips to the springs, and that the water was widely known for its curative properties and healing powers. But there is no way of separating the chaff from the whole grain except from documented material.

W. W. Johnson, M. D., who began his practice of medicine at Eureka Springs in 1879, the year the town was named, says, "The traditional history of the springs dates back to the days of Ponce de Leon, who had sought for a fountain of youth where he and his followers might bathe and quaff the waters and their age disappear, and they be clothed with the habiliments of youth." He goes on further to say: "The Cherokee Indians, when in their southern home--previous to their removal to the Indian Territory--had a tradition that in the mountains far to the west of their country, and to the west of the Father of Waters, there were springs that their fathers visited and drank of their waters, and were healed of their maladies. This tradition was handed down from one generation to another. After the removal of the Cherokees to their present home in the Territory, many visited these springs, camped here, and drank these waters. Since the discovery by the white men the writer has conversed with members of the Cherokee tribe, and learned that these were the springs referred to in the tradition."[1]

One basic legend that appears to be a part of most of the traditional accounts is that of the carving of the basin at the Indian Healing Spring, now called Basin Spring. J. M. Richardson in a letter to Powell Clayton of Eureka Springs, dated May 18, 1884 at Carthage, Missouri, says:

"It was in the summer of 1847 when a conversation took place between White Hair, principal chief of the Great and Little Osage Indians, and myself at the office of the agency on Rock Creek (now Kansas) relative to lead in Missouri and a celebrated spring in the mountains. The chief said when he was a boy the Osages took lead out of the bottom of the creek and smelted it with dry bark, and then run it into bullets. He stated that where the lead was found was in the prairie and in Missouri and two days' travel from that place in the mountains was a spring the Indians visited for the purpose of using the waters and getting cured. He said he never knew an Indian 'go there with sore eyes and drink the water and wash in it for a whole moon but what was cured.'"

"The chief said Black Dog's father, when a boy, scoured out a smooth hole in the rock out of which they would dip the water with cups; that the hole was about the size of the tin basins the white people washed in. The Indians, supposing the spirit of the great Medicine Man hovered round the spring, never camped near it, and never had any fighting near it. In considering Black Dog's age, I conclude the basin was scoured out seventy years previous to the conversation. The chief said the water spread out over the rock and the hole was scoured in the rock to concentrate the water, and at times it was used to pound corn in to make meal, and that I would know the spring by the hole in the rock. The circumstance had entirely faded from my memory, but in visiting Eureka Springs in 1880, the conversation with the chief recurred to my mind. I felt sure that was the great Indian spring."[2]

The vast amount of legendary lore about Eureka Springs proves at least one thing. The spring water was highly rated by the Indians for its curative properties. Their numerous trips from various parts of the country to visit this mecca is sufficient evidence that they found what they were looking for.

II THE STORY OF MOR-I-NA-KI

The tradition, that great healing springs existed far to the south of the land in which they lived, appears to have been wide spread among the Indians of the North in early times. Travelers, who visited these redmen in the early part of the nineteenth century, discovered legends that told of these springs and their miraculous cures. One of these travelers, Colonel Gilbert Knapp of Little Rock, Arkansas, while on an exploring expedition in the copper-mining region of Lake Superior, met a French half-breed who told him an interesting story. The exploring party was camped on an island near Cape Kenewaw, collecting agates and other beautiful gems which were found in abundance. One night, as they sat around the camp fire telling tales, the French half-breed, Jean Baptiste by name, told a story which Colonel Knapp thought referred to Eureka Springs. Here is the story:

"My mother, whose name was Mor-i-na-ki, or the beautiful flower, was the daughter of the greatest of the Sioux chiefs. My father, Louis Baptiste, was an agent of the Hudson Bay Company, whose duties required him to travel with the sledge trains to the encampments of the Indians to purchase furs and peltries. On one of these excursions he met my mother, with whom he became enamoured. He induced her, with the consent of her father, to accompany him to a trading post of the company, where they were married by a Catholic priest. My mother has told me of many of the traditions of my people. One of these relates to the journey of a large number of the tribe to the far-distant south-land. It was many years ago, when one of the winters was so prolonged and severe that many of the tribe died of cold and starvation. One of the chiefs induced the remainder of the people to go with him to the south in search of food. After traveling at great distance they reached the forks of a rapid-flowing river, where the climate was mild and the game abundant. The country was in possession of a tribe who cultivated corn and many kinds of vegetables. These Indians had large quantities of food and grain stored and were friendly to the visitors of the north-land, and supplied them abundantly from their stores. With all the advantages of this beautiful region, the Sioux were not happy, because the daughter of their chief, who had brought them to this country, was stricken with blindness and lameness and could not walk. When the medicine-men of the tribe who possessed this country heard of the sickness of the stranger-chief's daughter, they came to his lodge and told him of a spring of water flowing from the side of a mountain, only two days' travel distant, whose water being drank would remove the sickness and restore sight to the blind. They said the water passed through great beds of flint, and in its passage it drew the fire from the rocks, and it was this fire in the water which killed the pain and disease. On receiving this information he had his afflicted daughter, with all his people, moved to the vicinity of the wonderful spring. They camped near where the spring was situated, and at this spring was a basin in the rock where they got the water that cured the chief's daughter. The chief and his people stayed at the spring six moons, when the sick maiden was restored to sight and health. After her recovery the chief returned to his northern home, and ever afterwards the tradition of the south-land spring was carefully preserved in the tribe."[3]

L. J. Kalklosch, reporting on this legend, gives this interesting addition:

"When the chief of the tribe who possessed the country learned that the Sioux had camped at the healing spring, he sent a number of his braves with stone hatchets to cut out basins in the rock at the spring for the convenience of the Sioux and his people. These men with their flint hatchets cut one basin below the spring to hold the water for drinking, and another just below for the purpose of bathing. The basins they covered with bark tents. After bathing in the waters and drinking great quantities of it, the chief's daughter's limbs were restored to their natural condition, and her blindness was entirely removed, her eyesight being as bright and strong as ever."[4]

A booklet on "The Eureka Springs", published by the Matthews, Northup and Company of Buffalo, New York in 1886 says that the Basin Spring was so called because of a peculiar bowl-shaped cavity in the rock. Twelve feet farther down the hillside was originally another basin about five feet in diameter, which was used for bathing purposes. According to this account, this basin was destroyed by overhanging rocks falling upon it. The two basins in the rock, which were present when the town was first settled, are without doubt the ones referred to in the extract of the legend given above.

A slightly different version of the legend of Mor-i-na-ki is given in Allsopp's "Folklore of Romantic Arkansas." This version goes into detail regarding the habits and customs of the Osage Indians who inhabited the area at that time. In this version, the Sioux knew of the tradition of the healing spring before they left their northern homeland and made the trip specifically to bring the princess to it.[5]

III "THE FOUNTAIN OF YOUTH"

Legend says that healing springs in a far-away land were known in Asia 2,000 years ago and that the tradition was later carried to Europe where it captured the imagination of certain gentlemen in Spain. L. J. Kalklosch gives a report from contemporary writers as follows:

"Before the Christian era, one Ferdinand Levendez, who was in the Roman service for a time, made the acquaintance with a barbarian prisoner by the name of Malikoroff, from whom, in the course of their chats, he learned the story of a fountain, the virtue of whose waters would restore old age to the vigor of youth and of which, if anyone drank continually, he would never die. He (Malikoroff) had it from a Tartar Chieftain under whom he once served.

"The chief told him the fountain was far off in the interior of a great island almost inaccessible on account of the snow and ice to be encountered in reaching its shore, but which, on being reached, it spread out into a vast world, most of which had a pleasant climate.

"Levendez told many of his friends this wonderful story upon his return to Spain and the tradition lived in the fancy of many an aspiring and ambitious Castillian, even to the time of Christoval Colon when it received a new impetus in the mind of Ponce de Leon when he heard the same story told to him by the Mobilian Indians, on his first visit of exploration in Florida. This Indian chief said that he had the story from a Shawnee prisoner taken in battle, and that the fountain was far to the northwest, and after crossing a great river. Says the credulous Mobilian:

"'I have not seen the fountain myself; I only know that the Shawnee told me so, and he said that his father had drunk of the water, and that he was restored to perfect health and activity after being almost double with pains in his bones for six moons, and he proposed to guide me to the spot for his liberty, but the voice of the other chiefs was against me, and he was put to death. The story may have been true: I found all else true that he told me.'

"Ponce de Leon set out in search of this fountain but he did not even reach as far as the Great River the Shawnee said must first be crossed (its width four times as far as he could shoot with an arrow); being wounded by the natives, he died in the summer of 1512, the remnant of his forces returning to Cuba.

"Now, is there not corroborating evidence of these stories, though reaching back 2,000 years, to convince us that the same spot and the famous fountain lately discovered in Carroll County, Arkansas is the identical fountain of the ancient tradition? Though it may not do all the Tartan chief claimed for it, it does seem to do what the Shawnee asserted it would do, and even more, restoring hair to bald heads, and the gray hairs of age to the color they bore in youth."[6].

IV THE DISCOVERY OF THE INDIAN HEALING SPRING

The man largely responsible for the starting of a town at "the springs" in Carroll County, Arkansas was a pioneer doctor named Alvah Jackson. He was a man of many talents. He not only practiced medicine but was also a great hunter and trader. In 1834 he was shipping bear oil down the White River from Oil Trough in Independence County, Arkansas. The town of Jacksonville was named in his honor.

During his hunting trips and trading expeditions into the hills, the doctor contacted many Indians. They told him of a healing spring hidden deep in the mountains that was a sacred spot to the redmen. Jackson began searching for that spring. From the information secured the spring flowed through a basin carved in a table of rock and was located near the head of a small creek with two prongs which flowed into White River eight miles away.

Dr. Jackson spent twenty years looking for this spring. In 1854 he decided that he had found it in what is now known as Rock Spring in north central Carroll County near Kings River. He immediately moved his family there. But he was not satisfied that he had found the coveted spot.

One day in 1854 while hunting in the mountains with his twelve-year-old son, his dogs "treed" a panther in a rock cliff near the head of Little Leatherwood Creek. The boy was afflicted with sore eyelids and while helping dig for the panther, got dirt in his eyes. The doctor told him to go down the hillside to a spring, to rake the leaves away, and wash his eyes. The boy did as he was told and returned to tell his father that the spring flowed through a basin apparently carved by hand. The doctor hurried down to take a look. He recognized it as the Indian Healing Spring he had been searching for these twenty years. (This is the Basin Spring with its carved basin in the Basin Circle at Eureka Springs.)

Each day following the discovery Dr. Jackson rode horseback from his home at Rock Spring and filled his saddlebags with bottles of water from the healing spring. His son bathed his eyes in this water and they healed rapidly. Then the doctor began peddling the water to neighboring towns in Arkansas and Missouri, selling it under the label, "Dr. Jackson's Eye Water."

When the Civil War broke out Dr. Jackson refused to take sides. He established a hospital in the Old Rock House that had been a hunter's rendezvous for many years, and built a crude cabin on the bluff above it. It was open to all who needed treatment, but patronized largely by disabled Confederate soldiers. When the battle of Pea Ridge was fought twenty miles away in March 1862, this rustic hospital was overcrowded. (The Old Rock House may be seen today at the rear of Ray Harris' Feed Store at the junction of Spring and Main Streets, Eureka Springs. The Everett Wheeler home is at the site of Jackson's cabin.)

The old Rock House was both hospital and bath house. The doctor took hogsheads and split them into halves for bath tubs. He ordered his patients to drink the spring water until it ran out of their mouths.

Cora Pinkley Call, in her book "Stair-Step Town,"[7] tells how the curative waters of the old Indian Healing Spring were heralded to the world and how it brought thousands of people from all parts of the United States to use the water for drinking and bathing. Judge L. B. Saunders, of the Indian Territory, had moved his family to Berryville in the seventies in order that his son, Burton, might attend Clark Academy. The judge had a leg sore that doctors had pronounced incurable. He was a friend of Dr. Alvah Jackson and frequently hunted with him. The doctor invited the judge to try the water at the Indian Spring for his leg. A cabin was erected at the site and the Saunders family spent several weeks there. The judge's leg was healed and he was so enthusiastic about it that he spread the news to other parts of the country. Health seekers began to arrive at the wilderness mecca, living in their covered wagons or putting up tents. By July 1, 1879 there were about twenty families camping near the healing spring.

V THE STORY OF MAJOR COOPER[8]

Major J. W. Cooper was a plantation pioneer in Texas. He had taken part in the Revolution of the forties and then settled down to grow cotton and raise cattle on his vast acreage. Sometime before the mid-century he made a trip to northwest Arkansas and spent some time exploring a section of what is now Benton and Carroll counties. He liked the country, observed the vast stand of virgin timber, and decided to locate there. In 1852 he sold his Texas holdings and started the long trek north.

The trip from south Texas to northwest Arkansas occupied ten years. He had a large strongly built wagon with heavy wheels made of bois d'arc wood which was pulled by giant oxen. He owned sixteen head, eight being used to pull the wagon and eight in reserve. The yokes used on these steers were of immense size. About a dozen Negro slaves accompanied the bachelor Major on this trip.

The reason for the long time occupied in travel was due to sickness of the slaves. They were plagued with malaria; several of them died. Because of this condition the major traveled slowly and camped for long periods along the way.

On March 8, 1862, the Cooper caravan reached Elkhorn Tavern, Benton County, Arkansas. The Battle of Pea Ridge opened that day and the Major's party was caught in the midst of it. The Major joined the Cherokee Brigade of the Confederate Army and ordered the slaves to butcher the steers for meat. Early in the battle this veteran officer received a wound and was carried from the field. Dr. Alvah Jackson had set up a crude hospital near the Indian Healing spring twenty miles to the east and the Major reported there for treatment. After a few weeks he was dismissed and returned to his command.

Major Cooper returned to Dr. Jackson for treatment in 1863, but was soon released. His last visit, near the end of the war, is reported by L. J. Kalklosch as follows:

"It was in February, 1865, and the 'Yankees' were numerous in the country, so that the 'Johnnies' were compelled to make themselves scarce or fall into the hands and care of the enemy. Major Cooper did not care to have 'Uncle Sam' issue rations to him, so he, with four of his men, were piloted to a secret cave, (the Old Rock House shelter) by his medical advisor (Dr. Alvah Jackson), near the now famous Basin Spring, and visitors find it one of the objects of interest during their rambles over the city. Here he remained for about two months and used freely of the healing waters. But eventually their secret hiding place was discovered by the 'Boys in Blue' and they thought it best to find different quarters. The conclusion was not reached, nor steps taken too soon as they narrowly escaped being captured by the Federals. One beautiful feature in the Major's escape was that he was fully able to meet the emergency as the water had fully relieved him of all his troubles."[9]

As the war neared its close, the Major bought a tract of land bordering the present City of Eureka Springs on the west. He secured fresh oxen and drove to St. Louis to get saw mill equipment. He built his mill in "Cooper Hollow" and constructed a log house for his home. At the end of the war his slaves were freed, but he succeeded in getting white labor that had been "fired" from Mrs. Massman's saw mill on Leatherwood Creek. For several years he operated this mill, hauling the lumber to market at Pierce City, Missouri.

"Cooper Hollow," half a mile northwest of the city limits of Eureka Springs is now owned by Mr. and Mrs. J. R. Woolery. Their modern home is on the same site as Major Cooper's log cabin. The barn stands on the old mill site. The beautiful spring continues its abundant flow as it did in the sixties and seventies when it supplied water for Cooper's pioneer milling enterprise.

VI THE COW TRIAL ON LEATHERWOOD CREEK

During the half century before Eureka Springs was settled and named in 1879, settlers trekked in and built homes in the valleys and along the streams of the western district of Carroll County. The region was popular with hunters because of the abundance of game. The virgin timber attracted men who set up peckerwood sawmills to supply the pioneers with building material. It was a rugged environment of hills and hollows and the settlers matched the mountains in which they lived. Many stories are told of bizarre happenings during this early period and one of them is about the cow trial in a paw paw thicket on Leatherwood Creek four miles north of the present location of Eureka Springs.