Tallgrass Prairie National Preserve

The Tallgrass Prairie National Preserve is southwest of Kansas City and just off Route 50, in an area of Kansas known as the Flint Hills. Most of the remaining North American tallgrass prairie is nearby, the remnant of what was once 400,000 square miles.

The prairie is a complex ecosystem. It currently supports some fifty species of grass and over 400 other plant species, ranging from lichen to trees. In addition, over 200 species of animals live or lived in the prairie, including birds, reptiles, amphibians, and mammals. Of course, we know of the bison (30 to 60 million of them, at one time), but grizzly bears and wolves also once roamed the prairie.

Fires periodically burned the tallgrass prairie, and controlled burns are still used in the Preserve. The grasses survive the fires because 80% of their mass is underground.

The prairie still exists in the Flint Hills because the limestone and flint below the soil are too close to the surface for effective plowing. As a result, the land was given over to ranches and grazing, and this allowed the grasses to continue to flourish.

The Tallgrass Prairie National Preserve was once a ranch, and its outbuildings, such as the one in bottom picture, were built of rocks from beneath the prairie.

The Mennonites Come to Kansas

The Mennonites came to Kansas in the mid-1870s. Although they were farmers and Kansas offered ample space for farming, they had to travel thousands of miles to get to the American Midwest. This is the story behind that journey. It begins in Europe in the 1500s, but be patient, there’s drama.

The 1500s were a time of religious ferment in Europe, largely efforts to break away from the Catholic Church. Martin Luther was the fermenter many of us are most likely to have heard of, but there were others. One was Menno Simons, a Dutch Roman Catholic priest. He left the Church in the 1530s, and the Mennonites are named for him.

Menno was an anabaptist, a word which means re-baptizer. Anabaptists, including Mennonites, believed that before being baptized a person should consciously desire it, something infants can’t do. They re-baptized adults who had already been baptized as Catholics. The Church regarded this as heresy.

The Mennonites also believed that to be a genuine follower of Jesus, one must live a life of peace and not be involved in wars, and therefore not serve in the military. What’s more, the Mennonites had a tendency to decline politics in favor of a quiet life, so they had little political power.

This last turned out to be important, because demands to break away from Catholicism were not demands for individual religious freedom. At the time, all subjects of a given kingdom, duchy, or other political entity were expected to embrace the religion chosen by their ruler. Martin Luther, for example, tried to get sovereigns to sign both themselves and their subjects on to his religious vision. The Mennonites maintained people should not be required to believe as their rulers did. Since they generally didn’t participate in government, they were at a serious disadvantage in this dispute.

This led to a form of double jeopardy. Mennonites were viewed as heretics by the Catholic Church for their religious beliefs, while the ruling class saw the Mennonites’ political beliefs as a threat to their power and control. It was a situation ripe for persecution, and persecution occurred. Rulers, supported by the Church, demanded punishment for anabaptists. Torture and executions followed.

Mennonites regard the victims of this persecution as martyrs. By 1660, Tielman J. van Braght, a historian, had counted no fewer than 803 anabaptist martyrs. Copies of his book enumerating them, The Martyrs Mirror, still exist. Eventually, over 4,000 anabaptists were executed for their faith.

The communal memory of this persecution lives on for the Mennonites, and martyr’s stories are part of Mennonite culture. This is reflected at the Kauffman Museum in North Newton, Kansas, a repository of Mennonite history. The visitor passes through exhibits on Mennonite life, farming, and crafts, and then comes to an area devoted to Mennonite martyrs.

An exhibit tells the story of one of the most famous martyrs, Dirk Willems. He lived in Asperen, Netherlands in the late 1500s and was sentenced to death for being an anabaptist. Imprisoned in a castle, he escaped by lowering himself from his cell using a rope made of knotted rags. A prison guard pursued him. It was winter, and Willems fled across an ice-covered pond. The guard chasing him broke through the ice and fell into the freezing water. Willems turned back and rescued his pursuer, who promptly re-arrested Willems and took him back to the castle, where he was burned at the stake.

The scope of persecutions such as this led the Mennonites to look for safer places to live. They moved about Europe with little permanent success until Catherine the Great of Russia took an interest in them in the late 1700s. She was looking for experienced, successful farmers to develop marshy lands in Ukraine, then a part of Russia. She promised the Mennonites exemption from military service, autonomy within their communities, and respect for their beliefs and the German language they spoke. In response, a group of Mennonites settled in southern Russia in the early 1800s.

But in 1870, the czar Alexander II rescinded these guarantees and decreed universal military service. Once again, the Mennonites needed to look for a new refuge.

In 1872, a Mennonite named Bernhard Warkentin came to the U.S. to scout potential living places. He liked what he saw in Kansas. The railroads were promoting settlement along their newly constructed tracks, and the land was suitable for growing wheat. The Mennonites had created a successful wheat farming region in Russia, where they built their own farming equipment. They wanted to take those strengths with them, and Kansas offered the chance.

Over the next twelve years some 5,000 Mennonites immigrated to Kansas from Ukraine. Even though not much wheat was being grown in Kansas at the time, they brought with them bags of seeds for Turkey Red wheat, a hearty winter wheat variety. Their success in growing it changed wheat farming in the U.S., and similar wheat is grown in the great plains today.

Immigration is hard, though, and such success came with personal costs. One unidentified Mennonite settler had this to say:

I took my family in my own wagon; it was the 17th day of August when we rode from Peabody onto the land, 14 miles northwest. I had loaded some lumber and utensils and my family on top … So we rode in the deep grass to the little stake that marked the spot I had chosen. When we reached the same I stopped. My wife asked me, “Why do you stop?” I said, “We are to live here.”

Then she began to weep.

Today, the Mennonites continue to grow wheat, and one mark of their success is Bethel College in North Newton, Kansas, a Mennonite institution with around 600 students. A key part of the wheat harvest is separating seeds from the plants, a process called threshing, and so the Bethel College teams are known as “the Threshers.”

The Kansas prairie.

To learn more about the Mennonites, their history, and their lives on the Kansas prairie, visit the Kauffman Museum in North Newton, Kansas. It is affiliated with Bethel College and is a mile or so from Route 50.

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The image at the top of the page shows Dirk Willems rescuing his pursuer. It is in the public domain and comes from the Rijksmuseum, via Wikimedia Commons.

The quote telling of a settler’s family’s arrival in Kansas is from “History of The Kansas Mennonites With A Study of Their European Background,” Victor C. Seibert, 1938, Fort Hayes (Kansas) State University.

The image of the Kansas prairie was taken at the Tallgrass Prairie National Preserve, on Route 50 not far from North Newton, Kansas. Copyright 2019, Scott A. Seely.

Kinsley, Kansas

As you can see from the photo above, Kinsley, Kansas is the middle of the country.

It is also the site of the Edwards County Museum. The museum is small, but it houses a variety of interesting exhibits such as the one shown below, identified in the museum as a lace loom.

It appears to be a “Princess Lace Loom,” produced and sold in the early 1900s by the Torchon Lace Company, based first in Chicago and then St. Louis. The company claimed that more than 25,000 were sold.

It might more properly be called a bobbin lace maker. It was used to produce basic lace patterns such as those shown below, also on display at the museum.

The device in the next photo, also in the museum, was designed to harvest corn.

It was called a “Corn Sled.” As it was pulled through a field, the opening on the left would gather the corn. The blade, which you can see just under the Corn Sled label, would cut the stalks

And then, there is this:

Interior decorating on the Kansas plains

Kansas Thunderstorm

According to the National Center for Atmospheric Research, a typical thunderstorm cloud holds around 275 million gallons of water. If you stand and watch Niagara Falls for six minutes, that’s how much water you’ll see.

But how much of that water actually falls out of the cloud and on to the ground, when it rains? That depends on two things: how big an area we’re talking about and how heavy a rainstorm it is.

Let’s imagine a typical suburban yard, a quarter of an acre in size, and a storm that releases ¼ of an inch of water. In that case, the yard receives almost 1,700 gallons of water from that storm alone.

What about a town of, say, 8,000 people, two square miles in size? From our ¼ inch rainstorm, that little town would receive over 8 ½ million gallons of water.

Of course, a storm that delivers ¼ inch of water is a pretty good storm, but there are plenty of storms that are stronger than that, too.

Grain Elevators, Kansas

These buildings, called grain elevators, store harvested grain. The grain is lifted to the top and poured in, and then distributed from the bottom through gravity or mechanical means.

Although many people (myself included) associate grain elevators with the great plains, mechanized grain elevators originated in Buffalo, New York in 1843. Proximity to shipping opportunities on the Erie Canal and the Great Lakes made it useful to handle grain in bulk.

Though today we are accustomed to the idea of grain elevators, at one time they were regarded as unusual and innovative. When the architect Le Corbusier first saw one, he called it, “The first fruits of the new age.”

Spearville, Kansas — Wind Farm

Route 50 passes through a wind farm east of Dodge City, near the town of Spearville. The farm covers a lot of ground, and it’s getting bigger.

Building a wind turbine
Build lots of turbines
Somehow, that blade assembly is going on top of that tower
An idea of scale — they’re big!

Dodge City, Kansas

There is a story told that in the late 1880s a drunken man boarded a train heading west. He didn’t have a ticket, so the conductor asked him where he was bound. “I want to go to Hell,” the man said. The conductor immediately replied, “Get off at Dodge. One dollar, please.” The man’s destination is shown in the photo above, railroad tracks in the foreground.

Dodge City’s enduring reputation as a tough western town has come from a combination of facts and myth-making.

The facts: In the 1850s, cowboys drove cattle from the southwest to eastern Kansas towns such as Abilene, where herds were loaded on trains headed east. Unfortunately, ticks rode into town on the cattle. The ticks infected local cows with Texas cattle fever and as a result the Kansas government enacted a quarantine in 1876, prohibiting cattle drives from coming to the eastern part of the state.

At the time, the railroad had reached Dodge City, in southwest Kansas, and it became the new destination for cattle drives. Each year, thousands of cows passed through Dodge City’s stockyards, and up to 1884 the town grew rapidly. But in 1885, the state government extended the cattle drive quarantine to all of Kansas. Within a year Dodge City’s boom had ended.

But, back in 1872 and ’73 Dodge City had been a rough and dangerous place. It didn’t have organized law enforcement, and documents suggest that during that period at least 18 people were shot and killed in a single year, with a number of others wounded. Citizens, especially those making money from the cattle trade, weren’t happy with this level of lawlessness. They appointed law officers and banned open carrying of guns. Violence dropped dramatically, and there were hopes the town’s reputation would improve.

That’s where the myth-making came in. Newspapers and dime novels capitalized on that one year of extraordinary violence, and readers in the east were fascinated. Dodge City’s reputation was established, and sensational descriptions of the town continued to be written through the early 1900s by individuals who claimed to have been there during the 1870s and ’80s.

A 1913 article, “The Beginnings of Dodge City” by Robert M. Wright, talks about the “dead line.” According to the article, the term referred to, “… an imaginary line, running east and west, south of the railroad track in Dodge City, having particular reference to the danger of passing this line after nine o’clock of an evening, owing to the vicious character of certain citizens who haunted the south side. If a tenderfoot crossed this ‘dead’ line after the hour named, he was likely to become a ‘creature of circumstances’; and yet, there were men who did not heed the warning, and took their lives in their own hands.”

Another article, written in 1925 by William MacLeod Raine, reported on a skunk problem in Dodge City. According to Raine, during Dodge’s boom years the number of cowboys arriving with cattle drives overwhelmed available lodging, and people had to camp out. They slept on the ground, and on cold nights, local skunks were also looking for warm places to sleep. They found them in the bedrolls of sleeping cowboys. When the sleeper rolled over in the night, he thumped the skunk, and in return the outraged skunk bit him. Sometimes the cowboy died from the bite. This happened perhaps a dozen times, and for a while people thought Dodge City harbored a special animal, the “hydrophobia skunk.”

While the details of such stories can be doubted, it is certain that a number of frontier legends spent time in Dodge City, including Wyatt Earp, Bat Masterson, Wild Bill Hickok, and Doc Holliday. Their biographies list various occupations, but every one includes the description “gambler.” They moved about the frontier, stopping in towns populated by other gamblers, transient cowboys, and buffalo hunters.

These men were also known as gunfighters, and, perhaps as a result, each of them served at one time or another as a marshal or deputized lawman in Dodge City or another frontier town. But were their reputations justified? Were they really skilled at gunfighting? Here’s an indication: While all of them are known for certain to have participated in gunfights, not one of them died by being shot during such a fight. Indeed, one of Wild Bill Hickok’s biographers asserted that he killed “only” six or seven men in gunfights.

Nevertheless, Hickock died by the gun. He was shot from behind and killed while he was playing poker in a saloon in the Dakota Territory town of Deadwood. The cards he held are still called the dead man’s hand — two black aces and two black eights. His fifth card is unknown.

Bat Masterson and Wyatt Earp fared better in post-gunfighter life. Masterson moved to New York city, became a newspaper sports columnist, and palled around with soon-to-be president Theodore Roosevelt. Wyatt Earp pursued a number of civilian occupations, including boxing referee. He died at home in Los Angeles, 80 years old.

And then there was John Henry “Doc” Holliday, described by one biographer as a “gambler, gunfighter, and dentist.”

Holliday’s sometime companion was Kate “Big Nose” Elder, who helped him escape from the law after a gunfight. She sought to reform him from his gambling and gunfighting ways and to return him to practicing dentistry. This task may have been made more difficult because Kate was known to be, on occasion, a practicing prostitute.

Holliday long suffered from tuberculosis, perhaps contracted while caring for his mother, who died from it. Apparently the disease did not impair his skill with a gun, and when a reporter brought up the men he had killed and asked whether they bothered his conscience, Holliday replied, “I coughed that up with my lungs, years ago.” He died of tuberculosis at the Hotel Glenwood in Glenwood, Colorado, at the age of 36.

The fact that these men survived their gunfights meant they were not buried in a “boot hill,” a destination for those who died violently, presumably with their boots on. There was indeed a Dodge City Boot Hill, and it persists even today.

It turns out, though, that Dodge City’s Boot Hill was not unique. There have been at least forty-two “boot hills,” including forty in the U.S., one in New Westminster, British Columbia, and one in the city of Kuching, in the state of Sarawak, on the island of Borneo, in Malaysia.

Dodge City’s Boot Hill wasn’t even the first one in Kansas. That honor goes to Hays, Kansas, which apparently was the possessor of the first boot hill anywhere, ever. It was established five years before Dodge City was founded.

Today in Dodge City, folks wearing boots are expected to pursue tourist opportunities.

Boot Hill in Dodge City

And if you choose to do so, you won’t go hungry. There’s a restaurant next to Boot Hill, and, if you wish, you can arrive using cowboy-appropriate transportation:

“Saddle up, boys. Let’s go get us some vittles.”

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The articles mentioned above are posted on the website, Legends of America, which offers a rich trove of material on Dodge City (and lots of other places).

The four gunfighters discussed in this article led lives on the frontier that can only be described as adventurous. You can pass an entertaining evening reading about them on Wikipedia. Perhaps you’ll be inspired to imagine you’re gambling with them in a saloon, and knock back a shot of liquor or two in their honor.

Santa Fe Trail, Kansas

This photo shows wagon wheel ruts from the heyday of the Santa Fe Trail, last used in 1880. I know they’re out there, because a sign nearby says they are.

The Santa Fe Trail was a commercial trail, rather than one of exploration or settling. This section, just west of Dodge City, is part of the “mountain route.” Travelers on it were headed for Bent’s Old Fort, which we’ll visit further west.

Garden City, Kansas — Wind Turbines

Wind turbines must be transported from manufacturer to wind farm, a potentially difficult task because of their size. The tallest wind turbine tower at the time this was written was over 700 feet high, or as high as a 70-story building. (That one’s in Denmark.) The largest individual wind turbine blade (so far) is over 240 feet long, almost as long as an American football field.

One firm that handles wind turbines before installation is Transportation Partners and Logistics, a Wyoming-based company with a large wind turbine storage and transportation facility (shown in the photos) on the east side of Garden City and next to Route 50.

Although wind turbines appear to rotate at a stately pace, the tips of the blades are actually moving very fast. The movement of the blades through the air makes noise. This noise annoys people, but there is hope. Researchers report having figured out what it is about an owl’s wings that enables it to fly so silently. Next step: try the owl approach on wind turbine blades.