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Bobbing and bouncing along a dirt road in northeast Oklahoma is the Hornet Spook Light, a paranormal enigma for more than a century. Described most often as an orange ball of light, the orb travels from east to west along a four-mile gravel road, long called the Devil’s Promenade by area locals.

The Spook Light, often referred to as the Joplin Spook Light or the Tri-State Spook Light is actually in Oklahoma near the small town of Quapaw. However, it is most often seen from the east, which is why it has been “attached” to the tiny hamlet of Hornet, Missouri and the larger better-known town of Joplin.

According to the legend, the spook light was first seen by Indians along the infamous Trail of Tears in 1836; however, the first “official” report occurred in 1881 in a publication called the Ozark Spook Light.

The ball of fire, described as varying from the size of a baseball to a basketball, dances and spins down the center of the road at high speeds, rising and hovering above the treetops, before it retreats and disappears. Others have said it sways from side to side, like a lantern being carried by some invisible force. In any event, the orange fire-like ball has reportedly been appearing nightly for well over a 100 years. According to locals, the best time to view the spook light is between the hours of 10:00 p.m. and midnight and tends to shy away from large groups and loud sounds.

Though many paranormal and scientific investigators have studied the light, including the Army Corps of Engineers, no one has been able to provide a conclusive answer as to the origin of the light.

Many explanations have been presented over the years including escaping natural gas, reflecting car lights and billboards, and will-o’-the-wisps, a luminescence created by rotting organic matter. However, all of these explanations all fall short of being conclusive.

As to the theory of escaping natural gas, which is common in marshy areas, the Hornet Light is seemingly not affected by wind or by rain, and how would it self-ignite? The idea that it might be a will-o’-the-wisp is discounted, as this biological phenomenon does not display the intensity of the ball of light seen along the Devil’s Promenade. Explanations of headlights or billboards are easily discarded, as the light was seen years before automobiles or billboards were made, and before a road even existed in the area.

One possible explanation that is not as easily discounted, but not yet proven conclusive, is that the lights are electrical atmospheric charges. In areas where rocks, deep below the earth’s surface, are shifting and grinding, an electrical charge can be created. This area, lying on a fault line running east from New Madrid, Missouri, westward to Oklahoma was the site of four earthquakes during the eighteenth century. These types of electrical fields are most commonly associated with earthquakes.

Devil’s Promenade near Joplin, Missouri

Other interesting legends also abound about the light that provides a more ghostly explanation. The oldest is the story of a Quapaw Indian maiden who fell in love with a young brave. However, her father would not allow her to marry the man as he did not have a large enough dowry. The pair eloped but were soon pursued by a party of warriors. According to the legend, when the couple was close to being apprehended, they joined hands above the Spring River and leaped to their deaths. It was shortly after this event, that the light began to appear and was attributed to the spirits of the young lovers.

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Twelfth Night At Cahokia

It was Twelfth Night, and the French village of Cahokia, near St. Louis, was pleasantly agitated at the prospect of a dance in the old court saloon, which was assembly-room and everything else for the little place. The thirteen holy fires were alight–a large one, to represent Christ; a lesser one, to be trampled out by the crowd, typing Judas. The twelfth cake, one slice with the ring in it, was cut, and there were drink and laughter, but, as yet, no music. Gwen Malhon, a drift-wood collector, was the most anxious to get over the delay, for he had begged a dance from Louison. Louison Florian was pretty, not badly off in possessions and prospects, and her lover, Beaurain, had gone away. She was beginning to look a little scornful and impatient, so Gwen set off for a fiddler.

He had inquired at nearly every cabin without success and was on his way toward the ferry when he heard music. Before him, on the moonlit river, was a large boat, and near it, on the bank, he saw a company of men squatted about a fire and bousing together from a bottle. At a little distance, on a stump, sat a thin, bent man, enveloped in a cloak, and it was he who played. Gwen complimented him and pleaded the disappointment of the dancers in excuse of an urgent appeal that he should hurry with him to the court saloon. The stranger was courteous. He sprang into the road with a limping bound, shook down his cloak so as to disclose a curled mustache, shaggy brows, a goat’s beard, and a pair of glittering eyes. “I’ll give them a dance!” he exclaimed. “I know one tune. They call it ‘Returned from the Grave.’ Pay? We’ll see how you like my playing.”

On entering the room where the caperish youth were already shuffling in corners, the musician met Mamzel Florian, who offered him a slice of the cake. He bent somewhat near to take it, and she gave a little cry. He had found the ring, and that made him king of the festival, with the right to choose the prettiest girl as queen. A long drink of red wine seemed to put him in the best of trim, and he began to fiddle with a verve that was irresistible. In one minute the whole company–including the priest, some said–was jigging it lustily. “Whew!” gasped one old fellow. “It is the devil who plays. Get some holy water and sprinkle the floor.”

Gwen watched the musician as closely as his labors would allow, for he did not like the way the fiddler had of looking at Louison, and he thought to himself that Louison never blushed so prettily for him. Forgetting himself when he saw the fiddler smile at the girl, he made a rush for the barrel where that artist was perched. He bumped against a dancer and fell. At that moment the light was put out and the hall rang with screams and laughter. The tones of one voice sounded above the rest: “By right of the ring the girl is mine.”

“He has me,” Louison was heard to say, yet seemingly not in fear. Lights were brought. Louison and the fiddler were gone, the stranger’s cloak and half of a false mustache were on the floor, while Gwen was jammed into the barrel and was kicking desperately to get out. When released he rushed for the river-side where he had seen the boat. Two figures flitted before him, but he lost sight of them, and in the silence and loneliness his choler began to cool. Could it really have been the devil? An owl hooted in the bush. He went away in haste. There was a rumor in after years that Beaurain was an actor in a company that went up and down the great river on a barge, and that a woman who resembled Louison was also in the troupe. But Gwen never told the story of his disappointment without crossing himself.

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The Scare Cure

Early in this century a restless Yankee, who wore the uninspiring name of Tompkinson, found his way into Carondelet–or Vuide Poche, the French settlement on the Mississippi since absorbed by St. Louis and cast about for something to do. He had been in hard luck on his trip from New England to the great river. His schemes for self-aggrandizement and the incidental enlightenment and prosperity of mankind had not thriven, and it was largely in pity that M. Dunois gave shelter to the ragged, half-starved, but still jaunty and resourceful adventurer. Dunois was the one man in the place who could pretend to some education, and the two got on together famously.

As soon as Tompkinson was in clothes and funds–the result of certain speculations–he took a house and hung a shingle out announcing that there he practiced medicine. Now, the fellow knew less about doctoring than any village granny, but a few sick people that he attended had the rare luck to get well in spite of him, and his reputation expanded to more than local limits in consequence. In the excess of spirits that prosperity created he flirted rather openly with a number of virgins in Carondelet, to the scandal of Dunois, who forbade him his house, and of the priest, who put him under a ban.

For the priest, he cared nothing, but Dunois’s anger was more serious—for the only maid of all that he really loved was Marie Dunois, his daughter. He formally proposed for her, but the old man would not listen to him. Then his “practice” fell away. The future looked as dark for him as his recent past had been until a woman came to him with a bone in her throat and begged to be relieved. His method in such cases was to turn a wheel-of-fortune and obey it. The arrow this time pointed to the word, “Bleeding.”

He grasped a scalpel and advanced upon his victim, who, supposing that he intended to cut her throat open to extract the obstacle, fell a-screaming with such violence that the bone flew out. What was supposed to be his ready wit in this emergency restored him to confidence, and he was able to resume the practice that he needed so much. In a couple of years he displayed to the wondering eyes of Dunois so considerable an accumulation of cash that he gave Marie to him almost without the asking, and, as Tompkinson afterward turned Indian trader and quadrupled his wealth by cheating the red men, he became one of the most esteemed citizens of the West.

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The Spell of Creve Coeur Lake

Not far west of St. Louis the Lake of Creve Coeur dimples in the breezes that bend into its basin of hills, and there, in summer, swains and maidens go to confirm their vows, for the lake has the influence to strengthen love and reunite contentious pairs. One reason ascribed for the presence of this spell concerns a turbulent Peoria, ambitious of leadership and hungry for conquest, who fell upon the Chawanons at this place, albeit he was affianced to the daughter of their chief. The girl herself, enraged at the treachery of the youngster, put herself at the head of her band–a dusky Joan of Arc, and the fight waged so furiously that the combatants, what were left of them, were glad when night fell that they might crawl away to rest their exhausted bodies and nurse their wounds.

Neither tribe daring to invite a battle after that, hostilities were stopped, but some time later the young captain met the girl of his heart on the shore, and before the amazon could prepare for either fight or flight he had caught her in his arms. They renewed their oaths of fidelity, and at the wedding the chief proclaimed eternal peace and blessed the waters they had met beside, the blessing being potent to this day.

Another reason for the enchantments that are worked here may be that the lake is occupied by a demon-fish or serpent that crawls, slimy and dripping, through the underbrush, whenever it sees two lovers together, and listens to their words. If the man proves faithless he would best beware of returning to this place, for the demon is lurking there to destroy him. This monster imprisons the soul of an Ozark princess who flung herself into the lake when she learned that the son of the Spanish governor, who had vowed his love to her, had married a woman of his own rank and race in New Orleans. So they call the lake Creve Coeur, or Broken Heart. On the day after the suicide the Ozark chief gathered his men about him and paddled to the middle of the water, where he solemnly cursed his daughter in her death, and asked the Great Spirit to confine her there as a punishment for giving her heart to the treacherous white man, the enemy of his people. The Great Spirit gave her the form in which she is occasionally seen, to warn and punish faithless lovers.

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How The Crime Was Revealed – A Missouri Legend

By Charles M. Skinner in 1896

In 1853 a peddler, whose pack was light and his purse was full, asked leave to pass the night at the house of Daniel Baker, near Lebanon, Missouri. The favor was granted, and that was the last seen of Samuel Moritz; although, when some neighbors shook their heads and wondered how it was that Baker was so well in funds, there were others who replied that it was impossible to keep track of peddlers, and that if Moritz wanted to start on his travels early in the morning, or to return to St. Louis for goods, it mattered to nobody.

On an evening in 1860 when there was a mist in the gullies and a new moon hung in the west, Reverend Cummings, a clergyman of that region, was driving home, and as he came to a bridge near “old man” Baker’s farm he saw a man standing on it, with a pack on his back and a stick in his hand, who was staring intently at something beneath the bridge.

The clergyman greeted him cheerily and asked him if he would like to ride, whereas the man looked him in the face and pointed to the edge of the bridge. Mr. Cummings glanced down, saw nothing, and when he looked up again the man with the pack had disappeared. His horse at the same moment gave a snort and plunged forward at a run, so that the clergyman’s attention was fully occupied until he had brought the animal under control again; when he glanced back and saw that the man was still standing in the bridge and looking over the edge of it.

The minister told his neighbors of this adventure, and on returning with two of them to the spot next morning they found the body of old man Baker swinging by the neck from a beam of the bridge exactly beneath where the apparition had stood–for it must have been an apparition, inasmuch as the dust, damped though it had been with dew, showed no trace of footprint.

In taking down the body the men loosened the earth on a shelving bank, and the gravel rolling away disclosed a skeleton with some bits of clothing on it that were identified as belongings of Samuel Moritz. Was it conscience, craziness, or fate that led old man Baker to hang himself above the grave of his victim?

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