Buckle up, history enthusiasts! We're about to embark on a wild ride through the extraordinary life of John Bradford Moore. This journey unfolded like a gripping frontier novel. From wrangling cattle to taming the complexities of Navajo weaving, his story is a tapestry of adventure, scandal, and an indomitable spirit that left an enduring mark on the American West and Sheridan.
**** Disclaimer ****** To provide context, my research into J.B. Moore was initiated becuase a few things that happened.... When Mary Bernice Marshall (wife of Mayor Dean Marshall) passed away, I was working at The Wyoming Room, her sons brought forth the beginnings of a book she had started on the mayors. Recognizing gaps in information, I took upon myself the task of compiling a comprehensive book detailing the history. Coincidentally, during that same period, a Vicki Taylor came into the room, regarding the search for missing Mayoral photographs, among them J.B.'s. After months of diligent research, an email finally yielded three photographs of J.B., marking my initial encounter with his image. Subsequently, more images surfaced, prompting me to delve deeper into his story. My inquiries led me to various individuals with insights into J.B. Moore's life. In 2023 at the All American Indian Days Memorial, it was suggested by one of the Miss Indian Americas that I write once again about J.B. Moore. This is the culmination of that.
In the heart of Paris, Texas, on a sweltering June day in 1855, a legend was born. John Bradford Moore, affectionately known as J.B., emerged as the eldest son of William Green Moore and Telitha Jane St. Clair.
While not much is known about his youth, we do know that at the tender age of 17, in 1872, J.B. set forth on the wild trails of Texas, fueled by an insatiable thirst for adventure. The dusty plains became his proving ground as he embraced the life of a cowboy, where every sunrise marked a new chapter in his daring exploits. As the sun dipped below the horizon, J.B.'s cowboy hat cast a silhouette against the Texan sky, foreshadowing the heroics that awaited him on the frontier. Several news articles can be found about when he was a texas ranger and some of the outlaws he helped bring to justice.
One story I found in the newspapers showed his commitment to upholding the law. In the article from, The El Paso Times, June 1872, stated, "In a harrowing pursuit across the untamed frontier, the band of Texas Rangers led by J. Bradford Moore, successfully apprehended the notorious outlaw 'Black Jack' following a violent bank robbery in Sweetwater and the tragic murder of a small ranch family out of Colorado city, this murder included the, mother, father, ranch hands and Mr. and Mrs. Albert Conley’s, infant merely two months old.
The call for justice echoed across the vast Texan expanse, and in swift response, Rangers embarked on a relentless pursuit to bring the perpetrator, 'Black Jack,' to account for his unspeakable crimes.
Through sweltering heat, the Rangers led by Moore pursued the elusive outlaw, piecing together clues that led to the eventual confrontation on the outskirts of the remote town of Garden City. In a showdown that resonated with the grit and resilience of the Rangers, Moore confronted 'Black Jack,' swiftly and decisively apprehending the criminal responsible for the atrocious crimes.
The resolute dedication and unwavering determination exhibited by Ranger Moore have brought a semblance of closure to the devastated community. The apprehension of 'Black Jack' stands as a testament to the unwavering commitment of the Texas Rangers in upholding law and order in the wild and untamed lands."
J.B.'s reputation for courage and justice didn't go unnoticed. According to a Sheridan Post article in 1893 J.B., went to the frontiers of Texas in 1873 and began his life as a cowboy. He then had a beckoning call to join the Texas Rangers. For two non-consecutive years, he wore the iconic badge, standing tall against the chaos that swept across the Lone Star State. The tales of his frontier heroics circulated like wildfire, casting him as a symbol of justice in the untamed West. In the saddle and under the big Texas sky, J.B. honed the skills that would later define his legendary status. His days as a Texas Ranger not only showcased his commitment to upholding the law but also laid the groundwork for the resilience that would see him through the challenges of the unpredictable American West, where he would encounter the true American West, much like an old John Wayne film.
As the winds of destiny shifted, J.B.'s journey led him north in 1878, driving a cattle herd beyond the Platte River Divide in Wyoming.
In the spring of 1879, he went to old Fort Fetterman and began work as a hand for the Boyd Brothers Cattle Co., and then in 1880 he was made the foreman of the company. He was the foreman until the outfit sold out to the Ogallala Company in January 1888.
It was here, in the windswept plains, that he encountered Mary Anne “Marion” Alice Elenore Cooney. Their romance blossomed amidst the vast landscapes, and on March 27, 1887, in the bustling town of Douglas, Wyoming, J.B. and Marion exchanged vows. Their union, reported in The Bill Barlow's Budget, marked a turning point in J.B.'s saga. The cowboy hero now had a partner, a steadfast ally in the unfolding adventure that lay ahead. Unfortunately no photos of Marion have been found.
In May 1888, J.B. and Marion set their sights on the burgeoning town of Sheridan, Wyoming. J.B.'s entrepreneurial spirit took flight as he teamed up with Wilson Peak to establish Moore and Peak - Sheridan Livery - Feed and Sale Stables. The bustling business on South Main Street became a testament to J.B.'s adaptability.
His knack for business and politics was excellent. Making it easy to be propelled into the political arena. J.B., was elected to the town council in 1889, serving for three years, he was then elected to two years as the city treasurer.
On August 21, 1890, The Sheridan Post reported “A new Journalist” stating, George T. Beck bought an interest in the Sheridan Enterprise,” later in the article it stated, “We understand that H.A. Coffeen, H.C. Alger, J.B. Moore and Geo. T. Beck, have purchased the Enterprise and will have it run in the interests of the Democratic Party during the campaign. The Democrats seem to appreciate the value of a newspaper during a campaign.”
On March 10, 1892, he ascended to the mayoral throne, steering Sheridan through the turbulent times of the Johnson County Cattle War. While J.B. Moore was only Mayor for one year, he had the first four wells in town drilled, which was an accomplishment, the first of its kind for the town of Sheridan.
J.B., and Marion Moore had a home on Works Street. Two children were born to them while in Sheridan, A baby son who died in Infancy and a daughter Eunice who lived a long life passing away in 1986.
The Sheridan Post Enterprise on December 7, 1924 listed J.B. Moore, among the organizers of First National Bank. He was listed with other notable townspeople, such as; H.C. Alger, C.H. Grinnell, J.P. Robinson and E.A. Whitney.
J.B. was a Mason of the Knight-Templar degree and was a District Deputy Grand Chancellor of the local lodge Knights of Pythias in Sheridan.
On April 21, 1892, J.B Moore made an Arbor Day Proclamation, in this proclamation, he said, “I do hereby call upon all citizens of the town to take an interest in the beautifying of the town, and enter into the spirit of this occasion, and to plant and adorn all public and private grounds, streets and avenues, with additional trees and shrubbery to the end that a practical and substantial benefit may result to our young and growing city.”
As the 19th century waned, J.B. felt the allure of uncharted territories once again. New Mexico beckoned, and in 1896, he acquired interest in a trading post on Washington Pass, and renamed it Crystal Trading Post, and on June 28, 1897, Mr. Moore became sole owner.
The vastness of the New Mexico desert became the canvas for J.B.'s next frontier — the world of Navajo weaving. In the vast expanse of Crystal Trading Post on the Navajo Reservation, J.B. sought not only commerce but a cultural renaissance. He became a catalyst for change, introducing innovations in weaving techniques, wool quality, and artistic expression. His commitment to the Navajo craft extended beyond commerce; it became a mission to elevate the art form to new heights.
In the early 1900's he produced catalogs to help market Navajo rugs. His first catalog, The Navajo, is undated, but it has been speculated to be from as early as 1903. It shows eight different rug designs numbered with roman numerals that could be ordered in different sizes, colors, and qualities, priced accordingly.
He introduced a design known as the Storm Pattern in a loose leaf advertisement numbered plate IX, produced sometime after his first catalog, which today is a rare find.
Since the first catalog was popular, Moore followed up with The Navajo, 1911 catalog. The early 1900’s were the heyday of Sears Roebuck and Montgomery Ward, so many people bought from catalogs, Moore used this to his advantage and successfully transferred the concept of catalog sales to Navajo rugs.
He closed his 1911 catalog saying “After more than fifteen years among them I myself, find a never failing source of interest in studying these people, their habits of thought, and the motives actuating them. Judging from the interest manifested by those with whom I come in contact when out and away from here, there will be some among my readers who will be interested in anything pertaining to these Bedouins of the great Southwestern Desert. Let this be my Apology for intruding some things entirely foreign to my subject. Yours truly, J.B. Moore (U.S. Licensed Indian Trader.) Crystal, Navajo Reservation, N.Mex.”
J.B had been quite successful with his endeavours, but success, however, was not without its shadows, shadows lurking in his own home with his wife. Marion Moore, J.B.’s wife was the postmistress at Crystal, New Mexico. She was also the founder of The Navajo Indian League. In 1905, Marion contacted the IIL (Indian Industries Leauge) to offer her expert advice on Navajo Weaving. Posing as a field-worker and Sunday school teacher who had only the Native peoples’ interests in mind.
In written communication, Marion addressed IIL members, highlighting the decline in the quality of Navajo wool due to the introduction of sheep with less quality wool than the Churro. The newer wool, sourced from breeds like Merinos and Rambouillets, proved challenging to clean, especially given the insufficient water and facilities available to Navajo weavers. To tackle this issue, Marion sought support from the IIL, requesting tubs, washing utensils, and equipment.
In 1907, she further appealed for tents near the trading post, offering Navajo women access to clean water and a conducive environment for weaving. Responding to Marion's plea, the League provided the requested resources, including small portable looms for crafting more marketable rugs.
In the same year, J. B. Moore shared insights with Edgar K. Miller for the Indian School Journal.
J.B. Moore recounted the initial dislike for Navajo blankets in the trading market. He aimed to restore the quality of Navajo weaving to its mid-nineteenth-century peak, addressing issues such as the use of cotton warp and improving the quality of wools and dyes available to weavers. Marion and J. B. Moore's efforts led to a significant enhancement in the quality of the weavings, earning Miller's commendation for producing the finest Indian blankets. The Moores' initiatives also translated into increased income for Crystal weavers. When J.B. was interviewed and questioned regarding his motivation for improving the livelihood of Navajo weavers and the quality of their products, he described his enterprise as "It is a simple, straight-out business proposition with us, and is approached from that point of view. It is absurd to suppose that I can make it much of a success by grinding and impoverishing my customers who have but rather meager means at best; and who did have only very meager resources when I first came among them. Manifestly, my only hope for success lies in aiding and bettering the conditions in my settlement by every means possible and to the utmost of my ability......Natural and favorable conditions are responsible for some of this forward move no doubt, but we know that we have helped the natural conditions along to some extent by our work and efforts to find a broader and more profitable market for the products of the Navajo labor and skill. If this is not good Missionary work I do not understand what is. If there is anything reprehensible in sharing the prosperity that we have been instrumental in bringing about I do not see it, and do not feel in the least apologetic for so sharing. To me it is simply our right and just what have been expected to do, had we been placed among white people and worked as we have and are now doing. It is in fact, a very open question whether the same energy and effort expanded in a white community would have had brought us far greater returns."
J.B. Moore had skepticism toward the effectiveness of distant executive committees and their poetic theories reflected a practical understanding of the challenges faced by well-intentioned but disconnected individuals attempting to influence Navajo life from afar. In the same interview for the Indian School Journal, J.B. Moore stated, “Now as to Missionary or other society affiliations: Mrs. Moore has tried that in a limited way, but I have not. It is not that we both would not welcome any rational co-operation with any or all such schemes, that would make for the advancement and welfare of our Indians, but it is the difficultly of getting together on any agreed policy of work. It is certain that no effective work can be done among these people by executive committees operating from offices in New York or Boston, or elsewhere distant, who try to work out poetical theories deduced from and based on what Heaven only knows; but certainly not on any known characteristics of these people. These Eastern people mean well beyond question, and would do the right thing generally if they understood, and might always be depended upon to do it if fitted in with their preconceived theories. But they do not know, and will never learn except by personal contact and in becoming a part of the Navajo life, and even then only a very limited knowledge will ever be gained.”
Going back to Marion and her “Navajo Indian Leauge”, through letters she wrote, she would solicit donations for missionary and charitable work from other women’s and religious charity groups. She did this under the pretense that she was caring for forty-two Navajo orphans.
In a letter dated October 25, 1910, on “The Navajo Indian League” letterhead, Marion Moore stated, “Last August two friends visited this mission and in the work they stayed with us they saw how we were hindered in the regular work by lack of bathing facilities for the forty two small orphans they Indians are supporting and helping us care for. We have to carry the water from our deep out door well, heat it on the cook stove and bathe the little ones in washtubs in the kitchen.” In exchange for donations, the person donating would receive a package with “ancient rubies, peridots, and the greenish blue gems”.
Two other letters in response to the one on the previous page were also sent to me from Kathy M’cLoskey, author of “Swept under the rug: A Hidden History of Navajo Weaving”.
The first letter dated November 7, 1910 from Marie Ives Humphrey, President of the American Indian League, stated: “Will you be good enough to give me some information about Mrs. Marion A. Moore of Crystal, N. Mexico? I have known something about her for a few years, --- that she was the wife of the trader, and sold some Indian things, and that she had started The Navajo Indian League. At Mohonk, I heard some rather startling criticisms about her, and some insinuations that she was far from trustworthy. When I returned to New Haven from Mohonk I found that she was appealing very generally for financial help and had also secured some people to work very hard for her in selling Indian silver-work, they supposing that she was doing a purely missionary work for the Indians, and carrying on an orphanage at Crystal, N. Mex. These ladies had sold about 300 worth of her silver-work since summer, taking no commission and even paying postage on the things sent, in order to help the orphanage. Just as I came back to N.Y. the enclosed came to me and I send it for your personal, but would like it back as soon as convenient. Will you tell me----------- Is Mrs. Moore all right? Has Mrs. Moore these 42 orphans to care for? Are these semi precious stones what she claims for them, especially, the Variscite Matrix (a New Haven jeweler called this latter “crockery”) If she is all right, if she is doing missionary work and helping the Indians directly to self support, and if the jewelry is what she claims, --- I would like to aid her efforts. if not, people should know. A prompt reply will be much appreciated. Yours sincerely, Marie E. Ives Humphrey”
In the second of the other two letters dated November 17, 1910 from the Department of the Interior from, Mr. Peter Coquett, Superintendent at Fort Defiance, Arizona on the Navajo Agency, stated directly, “....I have just returned from a visit to the so-called Orphanage and Industrial Mission and found only one orphan, namely, Mrs. Marion A. Moore.
I have inquired of the Indians who live in the vicinity of Crystal what Mrs. Moore is doing for the poor and the orphans in the neighborhood. They inform me that Mrs. Moore was doing nothing for them, that she would have nothing to do with them outside of trading. Mrs. Moore is the wife of J.B. Moore..... The Industrial Mission and Orphanage is unheard of here. It is my opinion that Mrs. Moore uses this method to deceive the people of the east to find sales for their blankets and rugs, her so called precious gems, which she claims are found in pre-historic mounds, and to obtain donations from the public. Mrs. Moore is not caring or looking after 42 small orphans and is not justified in her appeals to philanthropic societies or persons for help......"
As previously quoted from the 1907 interview J.B. Moore stated, “Now as to Missionary or other society affiliations: Mrs. Moore has tried that in a limited way, but I have not.” So while J.B. did not view himself as a missionary, Moore conceded that the trader could perform a missionary function, providing a model of good behavior and thus improving the character of those with whom he works. So it was very ironic, when J.B. Moore’s comment took on a different light when, four years later, he and his wife abruptly left the reservation amid suspicions of fraud.
So in 1911, shortly after publishing his second rug catalog, J.B. Moore's life took a dramatic turn. Marion Moore, came under fire due to her "The Navajo Indian League," and soliciting donations for missionary or charitable work. It is inferred she had no real intention of doing the "missionary industrial work" mentioned on her stationery. In fact, she simply tried to expand her husband's circle of business connections in order to sell more Navajo rugs and other items made by the Navajo for a higher price. As Assistant Commissioner F. H. Abbott so gently phrased it in response to an inquiry, "It appears that Mrs. Moore's representations regarding missionary and charitable work are not altogether well founded." Later in 1911, Abbott reiterated, "Mrs. Moore's business is commercial and not connected with missionary activities."
The controversy, though not of J.B.'s making, cast a cloud over their once-thriving enterprise at Crystal Trading Post. Marion Moore was ultimately declared innocent of fraudulent use of the mails, the scandal had been sufficient to prompt departure The exact date of the departure is unknown but it is known the Moore’s bid farewell to Crystal, marking the end of a chapter in the Navajo Tradeing saga. J.B. Moore sold the trading post to employee J.A. Molohon, and on November 23, 1911, Mrs. Marion A. Moore checked into the Hotel Hoyt in Brownsville, Texas, signaling the commencement of a new phase in the Moore family's journey. They eventually settled in the vicinity of La Feria, Texas, about 33 miles from Brownsville, engaging in various activities such as selling bailed hay and attempting to purchase a horse, also several property transactions as revealed by records from Cameron County Clerks office.
While several books reference the Moores, one noteworthy source is "Posts & Rugs: The Story of Navajo Weaving And The Role Of The Indian Trader" by H.L. James. The book recounts a visit by Moore's daughter to Crystal Trading Post, stating: "Don Jensen (owned the Crystal Trading post 1944 - 1981) transmitted to the author (written communication, February 3, 1975) that shortly after he purchased the post, Moore’s daughter paid a visit to Crystal. It was her recounting that her parents died prematurely in Kansas in 1923 from what she attributed to 'lead poisoning' from prolonged inhaling of dyebath fumes in galvanized pails." The book also mentions “a local welfare scandal in which J.B. was not personally involved but was embarrassing enough to force their departure.”
Further research in 2014 and 2023 uncovered definitive evidence of Marion's death on September 20, 1917, in La Feria, Texas. In an affidavit it said her death was due to sudden heart failure. She was buried the same day at La Feria Cemetery, with no existing gravestone. In her will, Marion designated her daughter, Eunice, as executrix, Marion's estate was worth about $8,000.00, and in her will, she stated: "(5) I desire and direct that my beloved daughter, Eunice Moore shall care for and furnish a home for her father my beloved husband, John B. Moore during the remainder of his life." Dated March 10, 1917."
As for J.B., he disappeared from records, that is until October 14, 1926. Fourteen days prior he was committed, September 29, 1926, to The New Mexico State Insane Asylum in Las Vegas, New Mexico. It is unclear what he was doing back in that part of New Mexico. It is theorised that like Eunice’s statement to Mr. Jensen in the 1940's, may J.B. Moore was suffering from lead poisoning when he died. His official cause of death, was listed on his death certificate as arteriosclerosis and senile psychosis (possibly from lead poisoning). The burial which took place on the same day of death was in the Hospital Cemetery (later the New Mexico State Hospital Cemetery).
J.B.'s final resting place lacks a gravestone, as the cemetery fell into disrepair and was abandoned to the Bureau of Land Management. Cattle roaming the area broke the remaining headstones, and a fire in the hospital's records department further complicated efforts to maintain the cemetery.
J.B. and Marion’s daughter Eunice married in 1928 to John F.G. Stokes in Hawaii. They had a foster son, Frederick Allan Stokes. Frederick was married and had three children. Recently, I spoke to one of the daughters about Eunice, J.B., and Marion. Unfortunately she did not know much, but did speak about remembering her grandmother Eunice. Eunice Moore Stokes, passed away in 1986 and her ashes were spread at sea.
Reflecting back upon the story of J.B. Moore’s journey, I feel incredibly grateful for the chance to narrate his life. While his time in Sheridan was short it is important to remember him here as he shaped the future for our town back in the early days of Sheridan.
In many ways, his life mirrors a captivating movie, traversing the intricate and challenging landscapes of the American West. Moore's diverse experiences, from frontier heroism to political engagement and thriving business ventures, present a narrative that captivates a broad audience. What strikes a chord with me is Moore’s profound influence on Navajo weaving and the cultural renaissance at The Crystal Trading Post, It resonates with me through my work with the Miss Indian Americas, keeping culture, story telling and the memories alive.
Throughout his life, Moore faced controversies and navigated challenges, notably surrounding his wife Marion. His resilience and adaptability in these trying times add a profound depth to his character and continued spirit to thrive. His time as a Cowboy, Texas Ranger, Politician, and later as a trader in the Navajo Reservation contributed significantly to the rich tapestry of Old West narratives. Yet, the realization that his final resting place lacks a gravestone in an overlooked cemetery amplifies the urgency of preserving his memory. Despite the complexities and challenges, Moore’s historical contributions warrant acknowledgment. Being able to document and share his story, not just within Sheridan but on a broader stage, is an opportunity to preserve his legacy for future generations to appreciate his immense impact on the American West.
Moore's life encapsulates an era's spirit, filled with triumphs, challenges, and an unwavering commitment to cultural and economic endeavors that have left a profound imprint. I must reiterate how profoundly grateful I am for the opportunity to write a more complete life story for him. Individuals like J.B. Moore, with their experiences and unique contributions, play an invaluable role in shaping the vibrant history of places like Sheridan.
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