Summer is upon us, and one of the staples of American summers is fast food. It’s always a blast to roll down the windows, crank up the tunes, and head on over to your favorite drive-thru. Now, we all know about the classics: McDonald’s, Burger King, Taco Bell, KFC. But there’s one fast-food giant, wildly popular from 1950s through the 70s, which almost beat them all. That was Indianapolis-based Burger Chef.
A short article from the June 24, 1842 issue of the Brookville, Indiana American noted that Van Buren’s horse carriage, traveling on the National Road, took a tumble (and so did the former commander-in-chief). As the American described:
Martin Van Buren, it is known, always opposed appropriations to the National Road. On his journey west last week he was compelled to travel that road, when it was in its worst situation; and when 10 miles west of Indianapolis the stage upset, and very much injured the Dutchman’s shoulder. We are disposed to believe he will hereafter acknowledge the necessity, if not the justice, of appropriations to that road.
Over the years, Van Buren’s fall evolved into a local legend for the Plainfield community, so much so that a memorial plaque was placed on a boulder near a tree. As with many local stories, the tree has taken on a level of significance. A story by NPR elaborated on the tree’s importance:
The report is of the carriage coming down that hill and gaining speed and gaining speed and then hitting the tree roots here and tipping over. . . .
At the base of the tree was a large mud hole where pigs wallowed. There were two routes to get around it, but the carriage driver deliberately took the rough route knowing the elm’s roots would overturn the carriage and send Van Buren flying into the mud. The plan was executed perfectly. The carriage tipped over, and Van Buren went into the muck, soiling his starched white clothes and filling his boots with thick mud.
That night a mysterious chap partially sawed the underside of the doubletree crossbar of the stage that Van Buren and his party were to travel west in so that it would snap on the first hard pull… When Mr. Van Buren left on Friday morning for Indianapolis, before the stage had gone two miles it was swamped in a mud hole and he had to take it on foot.
Despite the apocryphal nature of the story’s details, the tree’s legendary status nonetheless encouraged the community to install a marker nearby.
The Indianapolis Times began publication as the Sun in 1888, described by the Ayer’s newspaper directory as the “only one-cent paper in Indiana.” Fred L. Purdy served as its first editor and owned a minority stake in its publishing; J. S. Sweeney owned the majority stake. It ran daily under this title until 1899 and its circulation grew to 12,823 by 1898. In 1899, it was renamed the Indianapolis Sun and continued its daily publication. During this time, it also maintained a professional partnership with the Scripps-McRae wire service out of Cincinnati, Ohio.
In 1922, Scripps-Howard publishing purchased the Times and it was renamed the Indianapolis Times, the title it kept until it ceased publication in 1965. Roy W. Howard served as the president of Scripps-Howard publishing from 1922-1964, overseeing not only the Times but the United Press International worldwide wire service. Alongside in-house journalism by Times staff, many articles published during this period came from the Scripps-Howard wire service, Newspaper Enterprise Association.
During the 1930s, the Times advocated for children’s needs, raising money for charities that supplied coats and other clothing items to children hit hard by the Great Depression. In the recession of 1961-62, the Times helped 4,000 Indiana residents find jobs through its publishing of free employment ads. Alongside its Klan coverage, the Times also covered multiple scandals, from corruption in the state’s highway fund and voter fraud in congressional districts to exposing falsely reported Indianapolis crime statistics. It even published coverage during the 1960s that advocated for better lunches in public schools, through the use of the federal school surplus program.
Despite its successful journalism and philanthropy, the Times lacked the resources and circulation to compete with Indianapolis’s rival dailies, the News and the Star. On October 11, 1965, the Indianapolis Times ran its final issue and suspended publication. Its final daily circulation totaled 89,374, with a Sunday circulation of 101,000.
While the Indianapolis Times ceased publication over 50 years ago, it maintains a legacy of good journalism and civic integrity. Due to its immense impact on the community, the Indiana Historical Bureau shared the newspaper’s history with future generations of Hoosiers via a historical marker originally placed in 1979, and replaced in 2013.
From 1917 into the 1920s, Hoosier movie-goers had a chance to see one of the most controversial — and arguably infamous — silent films ever produced, The Black Stork, later renamed Are You Fit To Marry? Identified by one film historian as among the earliest horror movies, TheBlack Stork was based on a real and gut-wrenching medical drama from 1915.
Billed as a “eugenics love story,” the movie’s script was authored by Chicago journalist, muckraker and theater critic Jack Lait. Lait worked for news mogul William Randolph Hearst, the very man who inspired the lead figure in Orson Welles’ great 1941 movie Citizen Kane. Hearst, king of American “yellow journalism,” relished controversies, which sold newspapers and theater tickets. His film company, International Film Service, produced The Black Stork.
Many Americans today have never heard the word “eugenics,” a once-popular scientific theory spawned by Victorian understandings of evolution and heredity in the wake of Charles Darwin. The word comes from the Greek for “well-born” or “good stock” and refers to the social interpretation of scientific discoveries purporting to show how harmful genetic traits are passed on from parents to children — and how healthy children could be bred. Eugenics wasn’t strictly the same as science itself, but a social philosophy based on the discoveries of Darwin, the monk-botanist Gregor Mendel, and Darwin’s nephew, geneticist Francis Galton. Yet many scientists and doctors got involved with this social philosophy.
Once fairly mainstream, support for eugenic theories plummeted after the defeat of Hitler, its most notorious advocate. Aspects of eugenics — like the forced sterilization of repeat criminals, rapists, epileptics, the poor, and some African Americans — continued in twenty-seven American states into the 1950s and even later in a few. The last forced sterilization in the U.S. was performed in Oregon in 1981.
Indiana played an enormous role in the history of eugenics when the Hoosier State became the first to enact a compulsory sterilization law in 1907 — a law that lumped the mentally handicapped in with sex offenders, made it virtually illegal for whole classes deemed “unfit” to reproduce, segregated many of the disabled into mental hospitals, and enshrined white supremacy. Though the Indiana law was struck down in 1921, those ideas were hugely popular with many academics and activists all across the political spectrum.
Especially notable, the Indiana Eugenics Law wasn’t pushed by those designated as white racist “hillbillies.” “Poor white” Indianapolis slum-dwellers, in fact, were very much targeted by the eugenicists of the early 20th century. Promoters of these spurious theories included mainstream biologists, doctors, many reform-minded Progressives, women’s rights advocates, college presidents, even a few Christian ministers and Socialists. The list of widely-admired people who spoke out in favor of simplistic eugenic proposals included Helen Keller, Theodore Roosevelt, Woodrow Wilson, Sir Winston Churchill, Planned Parenthood’s founder Margaret Sanger, author Jack London, IU and Stanford University president David Starr Jordan, Alexander Graham Bell, and the civil rights activist W.E.B. DuBois. One of the few well-known anti-eugenics crusaders was Senator William Jennings Bryan, a Christian Fundamentalist who lost caste with Progressives in the 1920s for opposing the teaching of evolution.
Eugenics, however, was neither “liberal” nor “conservative.” Americans of all political stripes supported its basic premise — the preservation of social order and the engineering of more a “humane” society. Strong support for eugenics came from Americans concerned about the proliferation of poverty and urban crime and who sought a reason to keep certain nationalities from entering the U.S. Eugenics did not begin to go out of favor until 1935, when scientists from the Carnegie Institute in Washington demonstrated the flimsiness of other scientists’ work at Cold Spring Harbor Laboratory on Long Island. Yet even as eugenicists placed human reproduction on the level of horse- and livestock-breeding, the genetic abolition of any individual deemed “feeble-minded” — and the destruction of hereditary and sexually-transmitted diseases — was packaged as a positive goal, a social benefit to all, even to those who underwent involuntary sterilization and were occasionally killed.
Euthanasia was one component of eugenics. Alongside the “positive eugenics” campaign for “Better Babies and Fitter Families,” “negative eugenics” partly revolved around the controversial view that infants born with severe disabilities should be left to die or killed outright. In 1915, a case in Chicago plunged Americans into a heated debate about medical ethics.
That November, Dr. Harry J. Haiselden, chief surgeon at the German-American Hospital in Chicago, was faced with a tough dilemma. A woman named Anna Bollinger had just given birth to a child, John, who suffered from severe birth defects. John had no neck or right ear and suffered from a serious skin ailment, all judged to be the result of syphilis likely passed on by his father. Dr. Haiselden knew that he could save the child’s life through a surgical procedure. But since he was familiar with the conditions into which Illinois’ “feeble-minded” were thrown after birth, he convinced the child’s parents to let John die at the hospital. When the news came out that the doctor wasn’t going to perform the necessary surgery, an unknown person tried to kidnap the child and take it to another hospital. The kidnapping attempt failed and John Bollinger died.
While the Catholic Church, one of the few vocal critics of eugenics, was the only major group to initially protest the surgeon’s decision, Haiselden was soon called before a medical ethics board in Chicago. He nearly lost his medical license, but managed to keep it. Public opinion was sharply divided. Chicago social worker and suffragette Jane Addams came out against Haiselden. Short of the death penalty for murder, Addams said, no doctor had the right to be an unwilling person’s executioner. “It is not for me to decide whether a child should be put to death. If it is a defective, it should be treated as such, and be taught all it can learn,” she added.
Many of Haiselden’s critics, such as Addams, pointed out that if eugenicists had had their way, they would have killed some of the great “defectives” in history, like Russian novelist Fyodor Dostoyevksy, French emperor Napoleon Bonaparte, children’s writer Edward Lear, and even the eugenicist Harry Laughlin himself — all of them epileptics. (Biologist Laughlin, Superintendent of the Eugenics Record Office at Cold Spring Harbor and one of the science’s greatest advocates, had suffered from epilepsy since childhood.)
Support for Dr. Haiselden, however, came from many famous social activists. Among them was Helen Keller — advocate for the disabled, a Socialist, and a eugenics supporter (at least in 1915.) Keller, who was blind and deaf since the age of one but thrived against all odds, published her views on the Haiselden case in The New Republic. She thought that children proven to be “idiots” by a “jury of expert physicians” could and perhaps should be put to death. Chicago lawyer and civil liberties crusader Clarence Darrow — who famously went up against eugenics critic William Jennings Bryan at the 1925 Scopes Monkey Trial — made no bones about his support for the surgeon: “Chloroform unfit children,” Darrow said. “Show them the same mercy that is shown beasts that are no longer fit to live.” Indiana Socialist Eugene V. Debs also supported Haiselden’s decision.
(Clarence Darrow and Helen Keller supported Haiselden.)
Harry Haiselden held onto his job, but bolstered his position and kept the firestorm of public discussion brewing by starring as himself in a silent film based on the Bollinger case. The Black Stork came to hundreds of American theaters, including many Hoosier ones. Because public health workers and eugenicists often gave admonitory lectures before and after the movie, separate showings were offered for men and women. Young children weren’t allowed to attend, but a South Carolina minister encouraged parents to bring their teenage children — so they could see what might come from sexual promiscuity, criminality, drinking and “race mixing.” Some theater bills added the catchy subtitle: “The Scourge of Humanity.”
The movie’s plot was partly fictional and not entirely based on the 1915 Bollinger euthanasia case. TheFort Wayne Journal-Gazette gave its readers the basic story line, which came with an interesting twist near the end:
The “taint of the Black Stork” was obviously bad genes and heritable diseases. Haiselden’s silent film has been called one of the earliest horror movies, though its promoters billed it as educational and even romantic in nature. It fueled the eugenics movement’s campaign about defectives but also tackled an ethical dilemma that’s still alive today: is it ever humane to kill a person without their permission, on the grounds that the victim is doomed to live a miserable life and be only a “burden on society”?
Since American eugenics was supported by known racists and would later be directly cited by the Nazis as inspiration for their “racial science,” it’s uncomfortable to look deeper into it and realize how much turf it shares with Progressivists’ real concern for the treatment of the poor — and of mothers, some of whom would have been forced to raise severely disabled children. Some Americans thought the best way to eradicate poverty and disease was to eradicate the poor themselves by restricting their right to pass on the human “germ plasm” to the next generation. Eugenics and even euthanasia became, for some, a way to avoid social reforms. “Nurture vs. nature” lost out to inescapable hereditary destiny.
The Black Stork’s title was eventually changed to Are You Fit To Marry? It ran in theaters and roadshows well into the Roaring Twenties. It’s hard to believe that eugenicists begged Americans to ask themselves honestly if they were “fit to marry.” One wonders how many Americans voluntarily abstained from having children after deeming themselves “unfit”?
Ads show that the film was screened at at least three theaters in Indianapolis (including English’s Theatre on Monument Circle) as well as at movie halls in Fort Wayne, East Chicago, Whiting, Hammond, Evansville, Richmond and probably many other Hoosier towns.
The “eugenics photo-drama” reminded Americans of the dangers that “bad” heredity posed not only to their own families, but to the nation. When The Black Stork was shown in Elyria, Ohio, just a few months into America’s involvement in World War I, it clearly drew from the well of fear-mongering that linked crime and disease to alcohol, immigration, prostitution and rumors about German traitors and saboteurs — all clear threats to Anglo-Saxon ideals. Eugenics and euthanasia, by “saving our nation from misery and decay,” clearly got hitched to the wagon of nationalist politics. Viewing The Black Stork, like supporting the war effort, became “a solemn duty.”
German scientists were promoting “racial hygiene” long before the Nazis came to power in the 1930s. Fascism’s scientists and propagandists would also draw heavily on the work of British and American eugenicists — and point to laws like Indiana’s when opponents criticized them. Racial Hygiene, in fact, was the title of an influential textbook by Hoosier doctor Thurman B. Rice, a professor at IU Bloomington, a colleague of sex researcher Alfred Kinsey, and one of the founders of IU Medical School in Indianapolis. In April 1929, Rice wrote an editorial in the Indiana State Board of Health’s monthly bulletin, entitled “If I Were Mussolini,” where he supported compulsory sterilization of “defectives.”
The Black Stork wasn’t the last film about euthanasia and eugenics. In 1941, Hitler’s Propaganda Minister, Joseph Goebbels, commissioned one of the classics of Nazi cinema, Ich klage an (I Accuse). The plot revolves around a husband who learns that his wife has been diagnosed with multiple sclerosis. He gives her a drug that causes her death, then undergoes a trial for murder. The film’s producers argued that death was not only a right but a social duty. A tearjerker, Ich klage an was intended to soften up the German public for the Nazis’ T4 euthanasia campaign, which led to the deaths of as many as 200,000 adults and children deemed a burden to the nation. (There’s some further irony that Ich klage an’s cinematic parent, The Black Stork, was based on events at Chicago’s German-American Hospital.)
Eugenics captivated Americans and Europeans for a few more decades after the Bollinger case. British writer G.K. Chesterton, a Catholic convert and a fierce opponent of eugenics, probably deserves the last word here. Chesterton called eugenics “terrorism by tenth-rate professors.”
In his 1922 book Eugenics and Other Evils: An Argument Against the Scientifically Organized State, Chesterton quipped that society has never really had all that much to fear from the “feeble-minded.” Rather, it’s the “strong-minded” who hurt society the most. Tearing into eugenics advocates in Britain, Germany and America, Chesterton spotlighted their frequent class prejudices, then skewered them brilliantly:
Why do not the promoters of the Feeble-Minded Bill call at the many grand houses in town and country where such nightmares notoriously are? Why do they not knock at the door and take the bad squire away? Why do they not ring the bell and remove the dipsomaniac prize-fighter? I do not know; and there is only one reason I can think of, which must remain a matter of speculation. When I was at school, the kind of boy who liked teasing half-wits was not the sort that stood up to bullies.
Dr. Harry J. Haiselden was involved in the deaths of at least three more disabled infants. He died of a cerebral hemorrhage while on vacation in Havana, Cuba, in 1919.
Today, rural towns often have doctors with American Indian surnames. But in the 1800s, an “Indian doctor” meant something totally different.
For decades after the Civil War, so-called “Indian medicine shows” rolled through cities and country towns across the U.S. These shows were something like the medical version of Buffalo Bill’s Wild West. Leading them, there was usually a wild-looking doctor — typically a white man claiming to be Native American or at least to have studied herbal healing with “Indian medicine men.” What the shows really dispensed was exotic flare: banjo-playing minstrels, brass bands, even freak shows.
The traveling outfits also raked in thousands of dollars by touting medicinal cure-alls for common ailments, as Indian doctors announced their ability to cure practically all known ills — from dysentery, headaches and “private diseases” (venereal in nature) to dreaded cases of tuberculosis, cholera, and cancer. Elixirs were only part of the lure. These doctors often doubled as dentists and yanked rotten teeth by the thousands. In the days before anesthetics, brass bands covered up patients’ screams inside the wagon. Music and entertainment also helped drown out the protests of local doctors and dentists, whose business these shows cut in on.
While the heyday of the medicine shows came after the Civil War, the “Indian doctor” phenomenon goes back farther than that, piggy-backing off the dearth of professional doctors in pioneer settlements and the primitive state of “scientific” medicine itself. Southerners who moved to the midwestern frontier had often lived for a while in Appalachia, where white settlers took an interest in traditional medicine practiced by the Cherokee and Choctaw. German and Scots-Irish settlers also had a medical heritage of their own going back to medieval Europe.
(This early Indian Guide to Health  contains some of the often bizarre knowledge gleaned from medicine on the Appalachian frontier. The author was an early Hoosier doctor, Squire H. Selman — alias “Pocahontus Nonoquet” — who studied with the Kentucky doctor-adventurer Richard Carter. Son of an English physician and a métis woman, Carter enjoyed one of the most thriving medical practices on the Ohio Valley frontier. Selman went on to practice medicine in Columbus, Indiana.)
It’s a curious fact that one of the first doctors in Indianapolis was a 24-year-old “Indian doctor” from North Carolina. The man also had an unforgettable name: Dr. William Kelley Frohawk Fryer. (In 1851, the Indiana State Sentinel thought his initials stood for “Dr. William Kellogg Francis Fryer,” but we sincerely hope that it really was “Frohawk.” That name appears on the cover of his own book.)
Dr. Fryer claimed to have studied medicine with Native Americans and was remembered by Indianapolis historians as an Indian doctor “of ancient memory.” Some of his repertory of cures, however, apparently came from “pow-wow,” an old form of Pennsylvania German faith healing. That practice was known as Braucherei or Spielwerk(spell-work) in the Pennsylvania Dutch dialect, and pow-wow practitioners (Brauchers or Hexenmeisters) drew on spells and folk remedies that probably go back to the world of Roman Catholic folk healing, forced underground in Germany after the Reformation. (The word pow-wow was either of Algonquin origin or a mispronunciation of the English “power” but had nothing to do with Native American medicine.) The first book on pow-wow, published by German immigrant Johann Georg Hohman in Reading, Pennsylvania, in 1820, anthologized many of these magical healings, talismans, and charms, based partly on occult “white magic” meant to ward off “black magic” or witchcraft. Pow-wow used esoteric words, sometimes from the Bible, as a form of healing and was explicitly Christian in nature, even reminding some of Jesus’ miracles accomplished via saliva. Brauchers allegedly cured livestock by putting magical words into their feeding troughs.
Pow-wow, which claimed to cure “both men and animals,” became an unorthodox form of spiritual medicine among Lutherans, Amish, Mennonites and Dunkers at a time when university-trained doctors were hard to come by even on the East Coast. Sometimes called “Christian voodoo,” pow-wow might even figure into the origin of the hex signs you can still see on barns. (It led to a “Hex Murder Trial” in 1929.) As a form of medical treatment, pow-wow’s heyday is long-gone, but it is still practiced on the sly in rural eastern Pennsylvania and was probably once part of folk medicine in the rural Midwest, wherever Pennsylvania Germans settled.
(Some scholars believe the hex tradition came out of pow-wow.)
In 1839, the year Dr. William Kelley Frohawk Fryer published his ownIndian Guide to Health in Indianapolis, the Hoosier capitol city was just a few steps out of the wilderness. Fryer believed in “vegetable medicine.” He would probably have been able to find most of the roots and herbs he needed for medications in the swamps, bottomlands, and woodlands that still covered Marion County. There’s even some evidence that he provided medical treatment in exchange for plants. A clip from the Indiana State Sentinel in June 1886 states that he ran a place called “The Sanative House,” probably near his home on “South Illinois Street, near the Catholic school on Georgia.” But Dr. Fryer was long gone by 1886. In the late 1840s, the young doctor moved down to Mobile, Alabama, then to New Orleans, where he advertised his manual on health (printed in Indianapolis) for sale nationwide. Early front-page ads in the New Orleans Daily Crescent alsocarry glowing testimonials (maybe fictional) from his former patients back in central Indiana.
As the number of college-trained doctors and dentists back East grew after the Civil War, “Indian doctors” were squeezed out to the West and Midwest — where many claimed to have learned their trade in the first place, straight from Native American healers and shamans. (It’s hard to say how many of these claims are true, but a few of them probably are.) Yet “folk doctors” weren’t necessarily bad and provided the rudiments of medical care to some patients who couldn’t afford a university-trained physician, who simply had no access to one, or who (like African Americans) were even cruelly experimented on by the medical establishment.
J.P. Dunn, an early Indianapolis historian, wrote that Indiana was a “free-for-all medical state” until 1885. During the 1800s, American doctors and state and local officials gradually began driving “quack” doctors out of business (or at least out of town) by requiring all practitioners to hold medical licenses. The establishment didn’t always succeed at this. As early as 1831, legislators in remote Arkansas Territory tried to outlaw quackery. Their law, known popularly as the “Medical Aristocracy Bill,” was vetoed by the territory’s one-armed governor John Pope, a former Kentucky senator. Pope objected to it on the grounds that it violated “the spirit of liberty” and said: “Let every man be free to employ whom he pleases where he alone is concerned.” The governor also took a swipe at college-trained “professionals,” pointing out that
many who have gone through a regular course in the medical schools are grossly ignorant of the theory or practice of medicine. They are mere smatterers in the science. With a piece of parchment in their pocket, and a little superficial learning, they are arrogant, rash and more dangerous quacks than those who adopt the profession from a sort of instinct, or a little practical observation.
Pope may have been right. Whether educated or not, pioneer doctors sometimes killed whole families by accident. (My great-grandmother’s grandfather, one of the first settlers of Rosedale, Indiana, was orphaned in 1846 by a doctor who prescribed a deadly concoction of some sort to his parents and one of his brothers. As late as 1992, then, there was a Hoosier woman still living who had actually been raised by a man victimized as a young boy by pioneer medicine.)
In 1885, Indiana finally passed a law requiring doctors either to show that they had studied at “some reputable medical college” or had practiced medicine in the Hoosier State continuously for ten years preceding the date of the act. In April 1885, the Indiana Medical Journal endorsed this new law, saying: “It will probably make a few of the hundreds of quacks who now infest Indiana seek more congenial climes, and if enforced will prevent quacks from other states from settling within our borders.”
Yet the number of known Indian doctors operating in the state that year was low:
As J.P. Dunn pointed out, the tough question became: what was a “reputable medical college?” County clerks, not medical organizations, issued doctor’s licenses. Dunn wrote that since a county clerk only got paid if he issued a license, “he was usually liberal in his views” about the meaning of the word “reputable.” A state examination board for licensing doctors wasn’t set up in Indiana until 1897.
By then, one of the most outrageously colorful Indian doctors had already had his day in the Hoosier State and gone to his own grave.
For a few summers in the early 1880s, Dr. J.I. Lighthall, “King of Diamonds,” crisscrossed the Midwest sporting a flashy, diamond-studded suit, selling his herbal remedies and often giving them away to the poor, while also earning notoriety as a “tooth-yanker.” Lighthall caught the interest of the press and annoyed local doctors in Terre Haute, Indianapolis, Fort Wayne, Richmond, Seymour and Columbus.
At the beginning of his Indian Household Medicine Guide, Lighthall claimed he was born in 1856 in Tiskilwa, a small Illinois River town north of Peoria. He announced that he was of one-eighth Wyandot heritage on his father’s side and had left home at age eleven to go out West to study botany with the Indians. If that’s true, in the 1870s the teenage Lighthall lived with tribes in Minnesota, Wyoming, Kansas and Oklahoma, picking up ethnobotanical knowledge on the Plains. He also grew out his hair, cultivating a look that some women, at least, found sultry and exotic.
By around 1880, Lighthall had set up shop in Peoria, Illinois. His mother apparently cooked barrels-full of his herb-, root-, and bark-based medicaments, then bottled them and shipped them by railroad or wagon. When it came to naming his drugs, he skipped the big Latin and Greek words of modern pharmacology and came up with colorful names like “King of Pain” and “Spanish Oil.” Some were probably cut with whiskey, cocaine, opium, and morphine. Lighthall also offered an array of 19th-century popular medicine’s omnipresent “blood purifiers” and “liver regulators,” miracle liquids commonly advertised in mainstream newspapers — partly to keep journalism itself afloat when subscriptions lagged.
As his business picked up, the doctor put together a brass band and went into makeshift dentistry on the street.
Educated skeptics abounded, but some of his herbal medications might actually have proven beneficial as “home remedies” for less serious ailments. The official medical view is that some patients were probably cured by the “placebo effect.” Curiously, one of the real health benefits of Lighthall’s medicine shows was that he got sick people to laugh.
Although the “doc” gave off an aura of the Wild West, most of his short career as an “Indian doctor” was spent in Indiana and Illinois. Lighthall typically rolled into a town and stayed for a few weeks or months, long enough to garner local notoriety. However angry the doctors and medical establishment got, “common folk” kept flocking to his medicine wagon. Dr. Lighthall’s entertainment troupe, newspapers reported, resembled a circus and was made up of about 60 “Spaniards,” “Mexicans” and “half-breeds” — and some Hoosiers from Fort Wayne.
Cleverly, Lighthall sympathized with the poor, sometimes handing out free medicine bottles wrapped in $10 and $20 bills to customers who couldn’t afford them. While the doctor won fame for such “charity,” thousands of others forked out their nickels and dimes for entertainment — money Lighthall would throw into the air to attract an even bigger crowd. Others came to have their teeth rapidly yanked, often for “free.” Yet in spite of all the freebies, within a year or two, Lighthall was rumored to be worth about $150,000 (maybe ten times that much in today’s money.) He wore clothes and a hat studded with valuable diamonds and cut an impressive appearance in public. Women were attracted to him. He put his gems on display at a Louisville jewel shop. A Kentucky hat store sold a line of Lighthall-inspired Texas hats.
Lawmen and doctors tried to do him in, but usually failed. A court in Decatur, Illinois, summoned him to appear in October 1883 for illegally practicing medicine there. Ironically, he had just come back to Decatur from Terre Haute, where “the Philistines” and Indiana’s “sun of civilization” drove him back over the state line.
The following summer, July 1884, Dr. Lighthall’s show rolled into Fort Wayne and camped out for a few months “near the baseball park. . . The joint resembles a circus.”
His tooth-yanking sometimes got him into legal trouble, as when he got sued for allegedly breaking a man’s jaw in Indianapolis during a complicated dental extraction. Lighthall’s apparent love for the ladies also turned public opinion against him. While camped out along East Washington Street in Indianapolis in 1885, he got booked by the cops for being “rowdy” at a “house of ill fame.” Locals accused him of trying to get two young girls near Fountain Square to run away with his troupe and “go on the stage.”
However dangerous and perhaps lecherous he might have been, Lighthall provided heavy doses of entertainment. On a trip to Chattanooga, Tennessee, in early 1885, the doctor got into a bloody tooth-yanking feud with a Frenchwoman engaged “in a similar line of business.” She was dressed as an “Indian princess.” The bizarre fight that followed deserves to be restored to the annals of history.
Lighthall may have engaged in just such a “contest” in Indianapolis:
After he left Louisville and the Jeffersonville area one summer, moving north to Seymour and Columbus, the Jeffersonsville News reported that local dentists were busy repairing the damage Doc Lighthall had done to Hoosier jaws.
For better or worse, the Indian doctor’s (and yanker’s) own days were numbered. By January 1886, he had headed south for the winter, encamping in San Antonio, where he was reported to be successfully filching Texas greenhorns of their greenbacks. Tragically, a smallpox epidemic broke out in un-vaccinated San Antonio that month. The 30-year-old’s medical knowledge couldn’t save him. He “died in his tent” on January 25, 1886. Several men from Fort Wayne who were performing with his troupe may also have succumbed to small pox.
News of his demise quickly flashed over Midwestern newspapers, in towns where he had become well-known in days just gone by:
Though rumor had it that Lighthall owned an expensive mansion and a medicine factory back in Peoria, he was buried at San Antonio’s City Cemetery #3, not far from The Alamo. Fittingly, there are bellflowers carved onto his gravestone:
He’s been forgotten today, but Dr. J.I. Lighthall’s fame briefly lived on, with at least one Hoosier writing to ask if he was alive or dead in 1888:
“Indian doctors” weren’t yet on their way out the door when Lighthall died in Texas in 1886. In 1900, in spite of efforts to regulate the practice of medicine, the patent medicine business was still reckoned to be worth about $80 million a year. Several major traveling shows thrived into the 1950s. By then, industrial pharmaceuticals and the discovery of antibiotics had launched medicine into a new era, but the entertainment aspect of the business kept it alive until radio and television killed it off.
Whatever the medicine shows did for the human body, they were definitely good for the soul, as the early 20th-century troupes helped fuel the rise of jazz, blues and country. In 1983, folklorist Steve Zeitlin and filmmaker Paul Wagner were still able to find some old medicine show performers in a rural North Carolina town — the subject of their documentary Free Show Tonight.
Historians, genealogists and other curious researchers can now dig into some historic newspapers from Bloomington, Indianapolis, Bedford, Hammond, New Richmond, Sullivan, Smithville, and tiny Orland up in Steuben County. While our available run of Hammond’s Lake County Times currently includes just three years (1920-22), we’ll add issues of that great paper back to its start in 1906 in coming months.
Our newest batch also includes a controversial choice for Hoosier State Chronicles, but one which is of enormous historical value: the Ku Klux Klan’s Fiery Cross. From the early to mid-1920s, the Klan edited and printed its influential Indiana State edition from the Century Building in downtown Indianapolis at a time when the Invisible Empire was largely headquartered in Indy. Although HSC and the Indiana State Library in no way endorse the views of the KKK, we trust you’ll find The Fiery Cross a fascinating read. The paper is an integral part of the history of radical right-wing politics, nativism, anti-Catholicism, anti-Semitism, white supremacy, the battle over religion in public schools, and American attitudes toward immigration. Cast a glance at American politics today and what seems like old 1920s news is still hugely relevant.
We expect that some members of the public might be offended by our making The Fiery Cross available on the web, but we stand by its value as a historic document. If you’re looking for a strong anti-Klan perspective, many Hoosier editors took a stand against the group in the 1920s. We recommend several papers available in Hoosier State Chronicles: the African American Indianapolis Recorder, George R. Dale’s ferocious (and humorous) Muncie Post-Democrat, and the great Indianapolis News. The microfilm collections of the Indiana State Library also contain two other notable Indianapolis newspapers that opposed the KKK. These are the Pulitzer Prize-winning Indianapolis Times and the Indiana Catholic & Record, forerunner of the Catholic archdiocese’s current newsletter, The Criterion.
Although the Indiana Klan’s heyday ended in the late 1920s, we would also like to point out that Hoosier State Chronicles makes available the Jewish Post & Opinionfrom the date of its inception in Indianapolis in 1933 all the way up to 2005 — a paper that has fought for many decades to raise awareness of racism in the U.S. and abroad.
Here’s a full list of what’s new on HSC this month:
Crawfordsville, Indiana, has several claims to fame, most of them literary. Once hailed as “The Athens of the Midwest,” the town was home to Ben-Hur’s author, the novelist and Civil War hero Lew Wallace. For a few months in 1907 and 1908, it was also, briefly, home to the unconventional American poet Ezra Pound.
Born in Idaho, Pound was a flamboyant genius who later dabbled in Fascist politics in Mussolini’s Italy. At the end of World War II, he was imprisoned by the U.S. Army, prosecuted for treason, and spent most of the 1950s confined at a mental hospital in Washington, D.C., where the Federal government kept him up under watch. Yet Pound might have considered Crawfordsville as the site of his first “incarceration.”
While still in his twenties, Ezra Pound taught Romance languages at Wabash College but found the school too conservative for his liking. After the professor invited a stranded prostitute or traveling entertainer to sleep in his room one winter night — later insisting that he slept on the floor while she took over the bed — the 22-year-old Pound got the axe from the college president, just into his second semester as a language professor at Wabash in February 1908. He immediately moved to Europe, going into poetry and the Modernist art world, describing Crawfordsville as “The sixth circle of hell.”
Ironically, both Lew Wallace and Ezra Pound had some unusual connections to incarceration — as did Crawfordsville itself. In 1865, Wallace had headed the commission that investigated Henry Wirz, the infamous Swiss-born Confederate commandant of Andersonville prison camp in Georgia, where Union soldiers were starved during the Civil War and some were allegedly killed by Wirz’s bloodhounds. (Wirz was executed following Wallace’s investigation.) As for Pound’s own experience with jails, after the Allies and the Italian resistance toppled Benito Mussolini in 1944, the former Wabash College professor-turned-Fascist, who had done radio broadcasts in support of Il Duce, was shut up in one of the U.S. Army’s outdoor steel cages in Pisa, Italy.
Like the army’s open-air “security cages” in Pisa, “benighted” Crawfordsville once experimented with ventilation. The Indiana town actually helped pioneer a new type of jail in the 1880s, when “The Athens of the Midwest” became home to one of today’s few surviving “rotary jails.” This was an architectural twist on the traditional one-room slammer that turned frontier clinkers into revolving, newfangled structures that looked something like a fresh-baked pie — at least on paper. (Ezra Pound might have compared them to an Italian pizza pie.)
In 1881, two men from Indianapolis — architect William H. Brown and Benjamin F. Haugh, owner of the Haugh Iron Works on Indy’s West Side — filed a patent for an ingenious invention. They later filed several variations on this patent, but the 1881 original begins:
The object of our invention is to produce a jail or prison in which prisoners can be controlled without the necessity of personal contact between them and the jailer or guard, and incidentally to provide it with sundry conveniences and advantages not usually found in prisons; and it consists, first, of a circular cell structure of considerable size (inside the usual prison-building) divided into several cells capable of being rotated, and surrounded by a grating in close proximity thereto, which has only such number of openings (usually one) as is necessary for the convenient handling of the prisoners; second, in the combination, with said cell structure, of a system of shafts and gears, or their equivalents, for the purpose of rotating the same; third, in constructing within said circular cell structure a central space for the purposes of ventilation and the disposition of offal, &c.; fourth, in constructing niches in the side of the cells next said central opening to serve as water-closets, and arranging underneath said niches a continuous trough to contain water, to receive and convey away into a sewer with which it is connected all the offal deposited therein by the prisoners in all the cells. . . .
In other words, one of the primary goals of the revolving jail was to facilitate the disposal of human waste without having to ever release the prisoner from his cell or even to come into any contact with him at all. The other goal was to render escapes and prison riots virtually impossible.
Operating a hand crank, a guard could literally spin an entire block of wedge-shaped cells. Prisoners would be moved around without ever exiting through the block’s one access point. In addition to improving ventilation and drainage — the system involved an advanced “soil-pipe” or sewer — Brown and Haugh’s patent explained that one of the real safety feature of the rotary jail was for the sheriff or guard himself:
The prisoners are handled without any possible chance for personal contact with any except the one desired, as the cell structure is rotated until the door-opening of the cell desired is brought opposite the general door opening in the outside grating, and while one cell occupies this position the rest must of necessity be securely closed. This arrangement makes the whole prison as convenient to the keeper as though it consisted of but a single cell, and as safe as if it contained but a single prisoner.
Plans for a “rat trap” or “steel trap” prison were being considered by the New York Penological Society in 1897. A syndicated news story incorrectly states that “It is an English idea.” It was a Hoosier one.
Constructed in 1882, the Montgomery County Jail was one of at least eight rotary jails built in the U.S., though by some accounts there were around eighteen total, spread between Kentucky and Utah. Salt Lake City was the only large city that seems to have had one, and the plan was considered best for small-town jails. Only four of them survive today, with none still operating as a jail. The Pottawattamie County Jail in Council Bluffs, Iowa, was the last rotary jail to still be in use. It was discontinued in 1969.
Although the website for Crawfordsville’s Rotary Jail Museum claims that the real motivation behind Brown and Haugh’s patent was “to help maintain strict Victorian social order,” revolving cell blocks were almost definitely an improvement on the pits that 19th-century prisoners were frequently chucked into.
Yet as these new jails were built, their advantages were soon shown to be mostly theoretical. By the 1930s, in fact, the Montgomery County Jail came under criticism for poor ventilation, bad natural lighting, unsanitary conditions, and an “old, insecure, unsafe” structure — all problems that its designers had meant to resolve. Over the years, too, the limbs of inmates in American rotary jails occasionally got caught in the rotating bars, crushing or maiming them.
A critic in Wichita, Kansas, in 1917 called the rotating cages a “medieval relic of barbarism.”
Crawfordsville jailers tried to make improvements, but the town’s old rotary jail was finally abandoned in 1967. Montgomery County officially took it out of use in 1973. Like a couple of its historic kindred in Missouri and Iowa, it survives as a museum known as the Rotary Jail Museum.
Ironically, the iron that went into Indiana’s lone rotary jail came from Haughville on Indianapolis’ West Side.
Haugh, Ketchum & Co. Iron Works had moved from downtown west of the White River in 1880, just a year before owner Benjamin F. Haugh filed his patent with William Brown for a revolving cell block. Haughville or “Haughsville” in the 1880’s soon became known for its busy foundries, which included the rival National Malleable Castings Company, and it was considered a prosperous town when Indianapolis annexed it in 1897. Local industries attracted thousands of German, Irish, and Slovene immigrants to the area.
By the early 1900s, Haughville had become the center of Indianapolis’ Eastern European population, including Slovenes, Croats, Macedonians, and Hungarians. A wave of Southerners, both black and white, moved in after World War I. Haughville’s industries, however, slowly declined. When its two major employers, Link-Belt and National Casting, shut down in 1959 and 1962, the neighborhood slipped into serious decline and has never recovered. The closing of Washington High School and the old Central State Hospital (a huge mental institution which probably incorporated a lot of locally-produced iron) also hurt the area.
Efforts have been made to revitalize Haughville, but this part of Indianapolis that once created iron for jails remains a feared part of the city, suffering from serious gang violence, drug addiction, and one of the highest rates of poverty and crime in the Midwest.
Hoosier State Chronicles has just uploaded over 3,500 issues of The Jewish Post, a historic weekly (now biweekly) published Indianapolis since 1933. Here’s a bit of the paper’s history — and of Jewish journalism in the Midwest.
While the center of American Jewish culture has always been identified as New York, the Ohio Valley saw the birth of one of the first Jewish-run periodicals in the U.S. This was Cincinnati’s The Israelite.
Founded in July 1854, and today printed under the title The American Israelite, this paper is the oldest surviving Jewish news organ in the country. After the London Jewish Chronicle, begun in 1841, it is the second oldest in the world. Cincinnati’s The Israelite was the brain child of pioneer Austrian rabbi Dr. Isaac Mayer Wise (1819-1900), who was also one of the founders of Hebrew Union College, the oldest Jewish seminary in the Americas. During World War II, HUC attracted one of the great Jewish theologians and Civil Rights leaders, Abraham Joshua Heschel, who called the Midwest home for a few years while serving on the school’s faculty.
Before 1900, small towns in the Midwest and South were often home to much larger Jewish communities than today. Even seemingly far-flung rural places like Woodville, Mississippi; Muskogee, Oklahoma; and Harlan, Kentucky, had sizable Jewish populations. With the plantation economy of the South closely tied to the shipment of products up and down the rivers between New Orleans and the Midwest, Jewish merchants settled all over the Mississippi and Ohio valleys. Though most Jews later left for opportunities in cities, the Institute of Southern Jewish Life has documented the fascinating history of Jews in small-town America.
Some settled in Indiana. One of the first European Jews to come here was Louis (Ludwig) Dembitz, an immigrant from Prussian Poland who practiced law in the thriving river town of Madison, Indiana, around 1850. When the great Hungarian revolutionary Lajos Kossuth visited Madison in 1852, Dembitz translated his speech (given in German). He later edited a German-language newspaper in Louisville, the Beobachter am Ohio. Louis Dembitz was also the uncle of Louis D. Brandeis, the first Jew to serve on the Supreme Court. Brandeis, who died in 1941, changed his middle name from David to Dembitz to honor him. In 1855, the judge’s parents were married at a now-defunct synagogue in Madison, Indiana.
Even tiny towns like Ligonier in Noble County occasionally had small Jewish populations early on in their history. One of the first Jews in the Wabash Valley was the Vincennes trader Samuel Judah (1798-1869). Descended from a family of Spanish Jews who moved to Canada and New York, Judah bought land in Terre Haute in the 1820s and went into politics. In 1840-41, he served as Speaker of the Indiana House of Representatives.
Before Chicago grew into a huge metropolis after the Civil War and before trains eclipsed river traffic, life in the Midwest was largely focused on the Ohio Valley. Indianapolis’ Jewish Post, in fact, began in Louisville, Kentucky, in 1930.
Expanded and printed in several different state editions, this paper was created by long-time owner and editor Gabriel Murrel Cohen (1908-2007). Born in Louisville, Cohen earned a Bachelor’s at the University of North Carolina at Chapel Hill in 1930 — the same year he went home to Kentucky to start The Jewish Post at age 22. Though Cohen moved his editorial offices moved to Indianapolis in 1935, he kept a printing office in Louisville into the 1940s and often carried ads for businesses in “Falls City.”
Advertised as “A Journal for Indiana Jewry,” in fact for years this was really a bi-state paper.
The year 1933 was a momentous one for beginning a Jewish newspaper in the Midwest. The state had only recently been freed up from the grip of the powerful Ku Klux Klan, which dominated Hoosier politics until about 1927. In a battle spearheaded by newspapers like the Indianapolis Times — which urged Hoosiers to remember that “Indiana is not Russia” — the Klan had just fallen from power when the first issue of The Jewish Post came out. A decade earlier, the KKK’s mouthpiece, The Fiery Cross, was printed in the Century Building, under the editorship of Grand Dragon D.C. Stephenson — a professional anti-Semite, anti-Catholic, racist, and one of the most powerful men in America. A mainstream organization in the Twenties, the KKK touted “100% Americanism,” Protestantism, anti-immigrant attitudes, and female purity, as well as the federal prohibition of alcohol.
Franklin Roosevelt repealed Prohibition in 1933, the year The Jewish Post was first printed under the editorship of Leonard Rothschild. In late 1935, Gabriel Cohen’s Spokesman Company bought Rothschild out. Originally based at 505 West Washington Street, the editorial offices briefly moved to the East Side by 1936, when Cohen was based at 2101 East Washington Street in a building that later housed the dingy California Nite Club. Cohen and his staff were back downtown in 1937, operating in the Majestic Building and Meridian Life Building.
While the new 4-page paper carried local news of Jewish interest from Indiana, Kentucky and the U.S., during the 1930s and 1940s its front pages focused on the rise of Nazism in Germany and the plight of European Jews.
Yet The Jewish Post didn’t only announce the perils of anti-Semitism overseas and at home. The paper also affirmed Jewish identity in Indianapolis and helped Hoosiers get to know themselves and their neighbors better.
A regular feature in early issues of The Jewish Post was a series of biographies of prominent — and promising — Indiana Jews. The paper typically ran these profiles ran every week. One focused on Ed Rose, a 20-year-old staff writer on the Indiana Daily Student at IU-Bloomington, in July 1937.
In 1937, Gabriel Cohen also serialized “A History of the Jews of Indianapolis” by Harry Dale, a story that begins in 1856, when fourteen men began looking for a site for a Jewish cemetery. Split between several local congregations, these officially separate burial grounds are known colloquially as “Kelly Street” and located just off South Meridian in a part of the Old Southside that was once heavily German, with some Hungarian, Polish, Russian and Greek households among them.
Gabriel Cohen’s Jewish Post also gave attention to the development of Zionism, the effort to set up a homeland for Jews. After World War II, that place turned out to be Israel, but Zionists once considered spots as far away as Saskatchewan and South America, as well.
Over the years, The Jewish Post took up the cause of interfaith unity. In its early days, it also covered the concern loss of Jewish identity in the face not just of the Holocaust, but of Americanization. Cohen’s paper ran occasional articles that document both the evolution of American Jewish identity and the struggle of Jews to stay true to their historic roots.
One interesting example came with the extremely rare production of a Yiddish play in Indianapolis. In March 1934, Maurice Schwartz, father of the “Golden Age of Yiddish Theater,” performed on stage at English’s on Monument Circle downtown. Schwartz was a Ukrainian-born actor raised on Manhattan’s Lower East Side. In 1918, he founded the Yiddish Art Theatre At English’s Theater, Schwartz played a lead role in the Yoshe Kalb, which told the story of a Hasidic mystic. Before Schwartz’s death in 1960, he went on to work with a struggling young Jewish actor named Leonard Nimoy, who came from a Ukrainian Jewish family in Boston spoke Yiddish fluently. The man who played Star Trek’s Mr. Spock remembered Schwartz as his “theatrical father.”
Indianapolis didn’t have the only Jewish newspaper in the Midwest in those years. An even earlier paper, Chicago’s The Sentinel, dated back to 1911. In 1921, Milwaukee saw the birth of the Wisconsin Jewish Chronicle (digitized on Newspapers.com). The Ohio Jewish Chronicle began in Columbus in 1922, followed by the Detroit Jewish News in 1942 and the St. Louis Jewish Light in 1947.
In 1948, Gabriel Cohen expanded his paper nationally. In addition to the original Indiana edition, he ran a special Missouri edition from 1948 until 1992. Along with its Indiana edition, the National Jewish Post & Opinion is still in print today.
Based on West 86th Street in Indianapolis, the newspaper is now a biweekly. In addition to its longstanding commitment to interfaith dialogue, The Jewish Post & Opinion defines its mission as “To support Israel and to fight anti-Semitism. To heal and repair the world (tikkun olam). To protect, promote, and preserve time-honored Jewish values such as ‘Love your neighbor as yourself.'”
This week marks the anniversary of two historic events, neither of them well-known. The scene? St. Vincent’s Hospital in Indianapolis.
The story actually begins on September 3, 1902, when President Theodore Roosevelt was visiting Pittsfield in the Berkshire Hills of western Massachusetts. While traveling through town in a horse-drawn carriage, the president and his entourage crossed a set of trolley car tracks. To their horror, a speeding electric interurban car rushing to beat the president’s arrival downtown didn’t come to a stop and knocked the carriage about forty feet.
Roosevelt was jettisoned onto the pavement, landing on his face. The Governor of Massachusetts, Winthrop Crane, escaped with only a few bruises. But a Secret Service agent, William Craig, died a horrible death, “ground under the heavy machinery of the car into an unrecognizable mass.” (Craig, a Scottish immigrant and former British soldier, was the first U.S. Secret Service agent ever killed in the line of duty.) The trolley car’s motorman, Euclid Madden, spent six months in jail for his recklessness that almost cost the Commander in Chief his life.
While the press toned down the extent of Roosevelt’s injuries, the president developed a worrisome abscess on his leg, an infection that caused him no small amount of pain. He even spent a short time in a wheelchair.
The burly and athletic Roosevelt, however, continued with his itinerary, stumping for Republican candidates during a national speaking tour slated to take him as far west as Nebraska. He did, in fact, make it out to the Midwest, stopping in Detroit, Logansport, Kokomo, Tipton and Noblesville. Twenty days after his narrow scrape with death in New England, however, the leg injury he sustained required an emergency surgery — in Indianapolis.
On September 23, after giving a speech “in intense pain” at the Columbia Club on Monument Circle, Teddy Roosevelt, who was limping noticeably and wincing with pain at almost every step, had to have his infected leg lanced and drained at St. Vincent’s Hospital.
At that time, St. Vincent’s was still located downtown at the corner of South and Delaware Streets, just a short distance from the club. Surgeon Dr. John H. Oliver performed the operation, which kept Roosevelt clear of the threat of blood poisoning. (Blood poisoning was serious business in those days and usually ended in death. Tragically, its specter returned to presidential history in 1924, when Calvin Coolidge’s 16-year-old son, Cal, Jr., developed a blister on his toe while playing tennis on the White House lawn. Young Coolidge died of the resulting infection within a week.)
Doctors examined Roosevelt’s leg wound by natural light coming through a south window of the hospital. “He took only a local anesthetic,” the Journal reported, “which was applied to the leg. He seemed to feel that an unnecessary amount of fuss was being made over him. . .” Yet as the surgery proceeded, the president’s “arms were thrown behind his head with his hands clasped. Occasionally the pain became so severe that his elbows bent close to the sides of his head as if to ease the pain. His eyes were closed and his teeth pressed close together.”
Accompanying Roosevelt to St. Vincent’s that day was U.S. Secretary of War Elihu Root. (In spite of his bellicose job title, Root went on to win the Nobel Peace Prize in 1912 for promoting goodwill between the U.S. and Latin America.) Root was one of the few government officials allowed inside the building. An anxious crowd of several hundred Hoosiers gathered outside “and never removed their gaze from the hospital.” Even Hoosier senators Charles Fairbanks and Albert Beveridge and Governor Winfield Durbin “were challenged by the guard and not permitted to enter.” Militiamen and Secret Service agents were stationed outside St. Vincent’s. All was silent, only the clip-clop of the occasional soldier’s horse passing on the street.
Roosevelt’s Midwest tour was called off after the Indianapolis surgery, and his own doctors ordered him sent back to Washington. Guarded by the Secret Service (his successor, William McKinley, had been assassinated by an anarchist almost exactly a year earlier), Pullman porters carried Roosevelt on a stretcher about one block to the Pennsylvania Railroad tracks on South Street. As the stretcher left St. Vincent’s, lit only by new electric street lamps, “there was a death-like stillness as people craned their necks to catch a glimpse of the president. . . He lay flat on his back and the covers were pulled up under his chin. . . Many men in the crowd removed their hats, believing that the president’s condition was very serious.”
Men might have taken their hats off out of respect for the president. But the women who cared for Roosevelt at St. Vincent’s that day were justly famous not only for their dedication to the sick and needy but for their very hats.
During Roosevelt’s hospitalization in Indy, he was cared for by Roman Catholic nuns. The Daughters of Charity of St. Vincent de Paul, pioneers of American nursing and primarily devoted to the field of medicine, had taken charge of Indianapolis’ second city hospital back in 1881. While recuperating, Teddy Roosevelt must have noticed the sisters’ distinctive and fascinating headgear — known as the cornette — as he lay in bed after the agonizing surgery.
Sister Mary Joseph attended to him alongside Dr. Oliver in the operating ward. Assigned to his private room was Sister Regina, whom Roosevelt remembered from his Rough Rider days, when she was stationed at the U.S. Army’s Camp Wickoff at Montauk Point on Long Island, New York, at the end of the Spanish-American War.
We should doff our hats to them, too.
This week’s second unheralded anniversary? Cornettes, which earned this order of dedicated women the epithet “Butterfly Nuns” or “Flying Nuns,” were abandoned on September 20, 1964. Designed to reflect 17th-century French peasants’ outfits, the nuns’ habits, in spite of the fact that they wore them out onto the carnage of Gettysburg Battlefield in 1863, were considered “impractical for modern use.” A photo from the Greencastle Daily Banner announces the change in 1964.
The new garb marked a major change in the visual spectacle of medical care in many major American cities, including Indianapolis. Amazingly, the nuns’ new outfit was planned by world-renowned French designer Christian Dior before he died in 1957. The rumor in France at the time of Dior’s death — allegedly after he choked on a fish bone — was that he was “called back by God to re-outfit the angels.”