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The 5 mistakes of a murderer: The eventual justice for Billy Wimbish, killed near Fairbanks in 1910

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The 5 mistakes of a murderer: The eventual justice for Billy Wimbish, killed near Fairbanks in 1910


Part of a continuing weekly series on Alaska history by local historian David Reamer. Have a question about Anchorage or Alaska history or an idea for a future article? Go to the form at the bottom of this story.

The first mistake was the murder itself. As of 1910, John Cooper and William “Billy” Wimbish were mining partners, had been for at least a couple of years. Well after Fairbanks’ gold rush peak, they were working their way around such unplundered creeks as they could find. The work was hard and stole years off lifespans. The hope of a life-altering bonanza had faded, dimmed by the pressing costs of grub and shelter month after month, year after year, far from home.

The moment may have originated from passion, anger, or another hot emotion. The moment may have been coldly calculated. What if, instead of dividing a claim by two, it is divided by one? Wimbish was also thought to possess up to $600 in cash — roughly $20,000 in 2024 money — as of his death. The truth was buried long ago and ultimately matters little. John Cooper killed William Wimbish; that much is known. The murder happened around November 1910, the last time Wimbish was seen alive by someone other than Cooper. Partner killed partner, the first of five significant mistakes.

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Apart from the moral and legal consequences of his actions, Cooper had committed the most dire deed. Wimbish was literally dead. Cooper was figuratively dead. If one man in his time plays many parts, then Cooper had assumed his final role. To the world around him, Cooper was thereafter either heavily suspected of murder or outright convicted. His freedom ended long before the prison bars.

The second mistake was that Cooper stayed at the scene of the crime. He remained in Alaska and worked his way around the Fairbanks mining district. His presence was an audacious act in and of itself. Every interaction reminded people that Cooper remained while his partner Wimbish was missing. Cooper even collected Wimbish’s mail, claiming it was at his partner’s request.

People disappear in Alaska all the time, today and even more so a century ago. There were the more innate dangers, like terrain, weather, and fauna. But there were also the softer factors. The life was hard for settlers, separated by thousands of miles and countless, costly logistics from home, family, and friends. Prospectors frequently surrendered to reality and abandoned their northern stakes without warning. If Cooper had disappeared from Alaska immediately after killing Wimbish, their collective absence would have been less remarkable. If Cooper had fled Outside, he might well have never been prosecuted.

The third mistake links with the second. Cooper did not possess the best handle on his tongue. He was not a naturally skilled liar. Since he was around, people naturally asked him about Wimbish’s whereabouts. And he could not stop with the stories, the various contradicting tales. At first, he said Wimbish had gone hunting, though without his dogs, blankets, or other gear. He later said Wimbish had struck out for Chandalar farther to the north. To the contrary, Wimbish had recently built a new cabin closer to Fairbanks. Nothing was missing from the cabin. To someone else, Cooper claimed Wimbish had fled the territory because of some old crime.

The fourth mistake was who he killed. Wimbish was a popular man in the Alaska Interior, well-known and respected. Several years before his death, he had been the frontman of a lawsuit seeking back wages for miners. Wimbish and several other laborers were working a Cleary Creek claim north of Fairbanks. D. H. Cascaden owned the mine but contended that all the work was conducted on behalf of lessees, who had subsequently abandoned the lease and left the miners unpaid. However, Cascaden did not inform the miners of any lessees or lease changes. As far as they knew, they ultimately worked for Cascaden, who was still taking 40% of the gross output and appreciating their capital improvements to the site. In 1906, Judge James Wickersham sided with Wimbish and ruled Cascaden liable for all labors on the claim.

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Understandably, other miners felt a certain sort of positive way toward a man who fought for his fair earnings and those of his brethren. These people not only noticed Wimbish was missing but were concerned about that absence. By comparison, Cooper lacked an equivalent Alaska tenure and was deficient in reputation. Wimbish was trusted. Cooper was believed when he had evidence.

Wimbish was the sort of person that people not only missed but would expend effort upon recovery. In the fall of 1911, miner Richard “Waterfront” Brown told the Fairbanks Daily Times, “The whole creek believes that Wimbish was done away with. But you can’t get the authorities to do anything. I have started this thing at my own expense, and I am going through with it, but the officials certainly deserve a roast for the way in which they have let this thing slide along without making a serious attempt to find the missing man or to arrest a suspect. I consider the evidence entirely sufficient to arrest the partner of Wimbish, and I am going to try to do it.”

For 10 months, area law enforcement refused to pursue the case. This passivity can be viewed in a couple of ways. More generously, they might have believed Wimbish was mining elsewhere, a plausible enough theory apart from Cooper’s contradictions. Their inaction may have also represented a lack of concern. Both Wimbish and Cooper were Black. While Black prospectors were a common if lesser documented presence amid the Alaska gold rushes, they did not discover a territory free of discrimination. As the Fairbanks Daily News-Miner opined before the subsequent trial, “In addition to the usual scruples of jurors against the death penalty the defense will have to contend against the prejudice against the negro race, Cooper being a negro.”

On Aug. 3, 1911, Brown led an investigation party out to the scene of the suspected murder. He expected to find Wimbish’s body at the bottom of the shaft on the claim shared with Cooper. Instead, he found a blood-stained straight razor, the first physical evidence. On Aug. 13, a warrant was finally issued for Cooper, who turned himself in at Fairbanks.

Besides the bloody razor — the likely murder weapon — there was the body. On the day Cooper was arrested, Deputy Marshal Allan Cunningham examined the scene at the Wimbish-Cooper claim on Gilmore Creek. On his orders, the snow was cleared near the shaft. There, he soon discovered the remains of an old fire. Bones and clothing remnants ran in one direction from the woodpile, along a suspiciously human length six-foot line. There was also a magnifying glass, like the one Wimbish was known to carry. A few days later, investigators found evidence of a more recent fire, which contained additional human remains, including several teeth. As suspicions intensified, Wimbish attempted to eliminate the evidence.

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The fifth and final mistake was the handling of Wimbish’s remains. Again, Cooper had around 10 months to dispose of the body, 10 months to, at the least, destroy or scatter the bones and personal property across the vast, relatively sparsely populated Fairbanks mining district. While not hoping for a more perfect murder, the better options are apparent. With a little more effort, the remnants of Wimbish could have been deposited in the Yukon River, crushed into near oblivion, dropped over distances measuring hundreds of miles, or otherwise disposed of in a manner less likely to be recovered. Across American history, murderers have very rarely been convicted without the presence of a body, the literal corpus of the corpus delicti.

After several delays, the trial commenced in September 1912 with several days of witness testimony at Fairbanks. Notably, there was no direct evidence linking Cooper to the murder, no eyewitnesses or confession. Alaskan juries of this era were especially reluctant to convict solely on the basis of circumstantial evidence. This case, however, was accompanied by a significant mountain of circumstantial evidence, and after a five-and-a-half-hour deliberation, the jury returned a guilty verdict. Cooper was sentenced to life imprisonment. The Alaska Citizen reported, “He took the verdict calmly, showing no emotion whatsoever, and went to his cell just as quietly as if he had not heard that never again would he see the light of heaven a free man.” Like so many Alaska criminals before and after him, he was sent to the McNeil Island Penitentiary southwest of Tacoma, Washington. He died there in 1920 during a medical operation, perhaps from the mistakes of someone else.

Wimbish remained fondly remembered around Fairbanks for as long as that generation of old-timers endured. Nearly four years after the murder and two years after the Cooper trial, Wimbish’s remaining remains were still locked inside the courthouse vault. His friends successfully petitioned for his release, and what was left was dutifully interred at the Clay Street Cemetery in Fairbanks.

• • •

Key sources:

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“Charred Remains in the Woodpile.” Fairbanks Daily Times, August 16, 1911, 1.

“Cooper Found Guilty of Murdering Wimbish, Will Ask for a New Trial.” (Fairbanks) Alaska Citizen, September 23, 1912, 1, 5.

“Cooper Trial Starts Monday.” Fairbanks Daily News-Miner, September 11, 1912, 3.

“Find Bloody Razor in Wimbish Shaft.” Fairbanks Daily Times, August 5, 1911, 1.

“Grewsome [sic] Legal Exhibit Disposed Of.” Iditarod Pioneer, June 6, 1914, 3.

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“John Cooper Under Arrest for Murder.” Fairbanks Daily News-Miner, August 14, 1911, 1.

“More Human Bones Mystify Everyone.” Fairbanks Daily Times, August 19, 1911, 1.

“Wimbish-Cascaden Opinion.” Fairbanks Evening News, November 19, 1906, 1.

“Wimbish Is in Chandlar [sic].” Fairbanks Daily News-Miner, August 7, 1911, 3.

“Wimbish Killed by His Partner.” Fairbanks Daily Times, August 17, 1911, 1, 3

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Man with same name as Alaska Sen. Dan Sullivan can appear on GOP primary ballot, state’s Supreme Court rules

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Man with same name as Alaska Sen. Dan Sullivan can appear on GOP primary ballot, state’s Supreme Court rules


The battle of the Dan Sullivans is on. 

The Alaska Supreme Court ruled Monday that a man with the same name as Republican Sen. Dan Sullivan can challenge the sitting lawmaker in the state’s GOP Senate primary in August. The high court upheld a ruling from a lower court judge that cleared the way for Daniel J. Sullivan to appear on the primary ballot, reversing a decision by state officials earlier this month that he was ineligible because he was allegedly trying to confuse voters.

The state Supreme Court directed Alaska’s Division of Elections to decide how Daniel J. Sullivan should be listed on the ballot “within the confines of existing Alaska ballot design law.”

The conflict is taking place in one of the country’s most closely watched Senate elections. The sitting Sen. Sullivan is running for a third term, but former Democratic Rep. Mary Peltola is vying to challenge him, setting up what could be an unusually competitive race in a deep-red state that hasn’t elected a Democrat to the Senate in almost 20 years.

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The senator has called his same-name competitor a “sham candidate” and accused him of trying to trick voters and help Democrats flip the seat. Daniel J. Sullivan — a retired teacher and former U.S. Forest Service employee from Petersburg, Alaska — has denied those allegations and insisted he is both qualified and genuinely interested in running for Senate.

Daniel J. Sullivan and sitting Sen. Dan Sullivan, both of whom are running in Alaska’s GOP Senate primary.

Karen Dillman via AP / Tom Williams/CQ Roll Call via AP Images


About two weeks ago, the Alaska Division of Elections determined that the challenger Sullivan could not appear on the ballot, arguing his paperwork “was not filed in order to declare an actual good-faith candidacy, but was instead filed with a purpose to confuse or mislead.”

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In a letter to the candidate, Director Carol Beecher pointed to the fact that Daniel J. Sullivan had initially requested to appear on the ballot as “Dan Sullivan,” the same name format as the senator. She also wrote that he hadn’t previously been affiliated with the state Republican Party, had a website design that “appears to be deliberate[ly]” similar to the senator’s campaign site and had worked with a political consultant with links to Democratic candidates.

Daniel J. Sullivan asked a state court to reverse the decision. On Friday, Judge Thomas Matthews ruled in his favor, finding the non-senator Sullivan met the requirements to run for U.S. Senate and the state didn’t have the authority to exclude him based on “good faith.”

“The court does not minimize the Division’s concern that voters should not be misled,” the judge wrote. But he added that “Alaska election law gives the Division tools to address that concern,” including regulating how candidates appear on the ballot.

With ballots set to be printed this week, the issue was appealed to the Alaska Supreme Court on an expedited basis, with both sides filing court papers over the weekend.

The state Division of Elections asked the high court to overturn Matthews’ ruling, arguing it would “leave Alaska constitutionally required to permit bad-faith ballot access.” The agency said it reached its conclusion about Daniel J. Sullivan after it received a complaint from the National Republican Senatorial Committee “credibly alleging” he was seeking to “cause voter confusion” and made a “bewildering” request to appear on the ballot with the senator’s middle initial. 

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If Daniel J. Sullivan is permitted to remain on the ballot, the state asked the Alaska Supreme Court to allow it to print his full name and list his party affiliation as “nonpartisan” to “ensure voters are not forced to guess between two nearly identical names.”

The Alaska Republican Party and several GOP-led states filed amicus briefs siding with Alaska.

Daniel J. Sullivan’s lawyers, meanwhile, argued the state “lacked any basis in Alaska law to exclude Mr. Sullivan from the ballot” and didn’t have the power to look into his “private motivations.” They wrote that state law doesn’t give officials the power to keep qualified candidates off the ballot due to potential confusion.

“[All] that Mr. Sullivan asks here is to be listed on the ballot, and the Division is obviously empowered to do so in a non-confusing manner,” his lawyers wrote.

Following oral arguments, the high court sided with Daniel J. Sullivan in a two-page order late Monday, and said it would issue a fuller opinion at a later date.

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Jeffrey Robinson, an attorney for Daniel J. Sullivan, told CBS News his legal team is “grateful” for the Alaska Supreme Court’s decision to “affirm Judge Matthews’ well-reasoned, thorough order vacating the Division’s unlawful decision to exclude Mr. Sullivan as a candidate.”

“We expect that the Division will act in full compliance with existing Alaska ballot design law in its preparation of the ballots,” Robinson said in an email.

The senator’s campaign spokesperson, Nate Adams, said: “We’re disappointed in the court’s decision because as the sham candidate Dan J. Sullivan’s lawyers made clear in their legal arguments, the only reason he is running is to deceive voters and manipulate Alaska’s election system.”

“However, we are encouraged by the fact that the Director of the Division of Elections will be able to use her expertise to differentiate between the Petersburg fraud and the incumbent — Senator Dan Sullivan — to the benefit of Alaska voters,” Adams said.

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Jesuits say goodbye to Alaska at Bethel ceremony

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Jesuits say goodbye to Alaska at Bethel ceremony


The first Jesuit missionaries in Alaska sailed up the Yukon River in 1887. By the turn of the 20th century, the religious order of the Catholic Church had as many as 50 Jesuits in the state.

Now, only two remain. And by the end of June, there will be none.

The Jesuits’ nearly 140 years in the state was honored at an event at Bethel’s Immaculate Conception Church on June 16. A procession of priests wearing long white gowns with red hems walked down the aisle to open the event. The Bishop of the Diocese of Fairbanks, Stephen Maekawa, thumped the ground with a shimmering silver staff known as a clozier as he approached the altar.

Bishop of the Diocese of Fairbanks, Steven Maekawa, walks toward the altar at the Immaculate Conception Church in Bethel.

“My brothers and sisters, we gather together to celebrate this wonderful and blessed occasion to acknowledge the love of God and the work of God through the 139 year mission of the Society of Jesus of the Jesuit fathers,” Maekawa said to open the event.

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A traditional Catholic mass followed, with readings in both English and Yup’ik. During the sermon, Maekawa acknowledged the vastness of the Fairbanks diocese, and the tremendous amount of work done by the Jesuits to establish it.

“All of the 46 churches of the Diocese of Fairbanks that we currently have were established by either the Jesuit fathers or by direction of a Jesuit bishop,” Maekawa said. “We have a long history of the Society of Jesus’ presence and ministry here in all of Alaska.”

The Jesuits are an order within the Catholic Church, akin to the Dominicans or Franciscans. They have a reputation for taking on some of the Catholic Church’s most remote assignments.

That missionary spirit brought the Jesuits to the Yukon River in 1887, where they built churches, schools, and ministries. Without their work, Catholicism may not have taken root in huge swaths of Alaska, particularly among Alaska Native communities.

The Immaculate Conception Church in Bethel.
The Immaculate Conception Church in Bethel.

But the Jesuits leave a complicated legacy. Their methods of converting Native people to the religion, particularly in the first half of the 20th century, created generational traumas still felt to this day.

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Fr. Sean Carroll is the provincial of the Jesuits West Province, which oversees Alaska and nine other states.

Father Sean Carroll, provincial of the Jesuits West Province, speaks at an event recognizing nearly 140 years of Jesuit service in Alaska.
Fr. Sean Carroll, provincial of the Jesuits West Province, speaks at an event recognizing nearly 140 years of Jesuit service in Alaska.

“Thank you for all that you have taught us about who Jesus is and how to love and serve Him wholeheartedly,” Carroll said. “I also thank you for your patience with us. For there have been times when we have sinned and when we have hurt you.”

Missionaries, including the Jesuits, forcefully converted and assimilated Alaska Native people into Western culture and religion. Students at Jesuit-run boarding schools were forced to abandon their Native languages and physically punished when caught speaking languages other than English. Native dancing and drumming were also banned.

The Jesuits West Province maintains a list of 150 Jesuits with credible claims of sexual abuse against minors or vulnerable adults. A quarter of the accused Jesuits served in Alaska at some point in time.

“I ask for your forgiveness for all that we have done that was not rooted in Christ and love for Him, and for when we did not value your culture nor recognize the presence of God in you,” Carroll said.

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Carroll gave the order to withdraw from the state last spring. A big issue was the recruitment of Jesuits willing to travel and serve in remote villages. He told the congregation that the Jesuits’ work would continue, just without a permanent presence.

Father Rich Magner, one of the two remaining Jesuit priests in Alaska, attends a ceremony in Bethel.
Fr. Rich Magner, one of the two remaining Jesuit priests in Alaska, attends a ceremony in Bethel.

Fr. Rich Magner is one of the two remaining Jesuit priests in Alaska. His last day serving Chevak, Hooper Bay, and Scammon Bay is June 30.

“We all always knew coming in, or should have known, that we’re not going to be here forever. It’s going to be mission accomplished at some point,” Magner said. “And then we hand it off to the diocese that we’ve helped create, and so that’s a good feeling.”

Magner’s next stop is a Clinical Pastoral Education residency in Tacoma, Washington.

The other remaining priest, Fr. Tom Provinsal, first came to Alaska in 1968 to teach. A fond memory, he said, was meeting Elders that practiced traditional subsistence lifestyles.

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“Some of the grandmothers, their fingers were just all bent with arthritis and stuff like that, you know, their whole lives they’ve been working out in the cold and the wet, doing food, sewing, all that kind of stuff,” Provinsal said. “I’d say I just feel very privileged to have come when I did come and to see that.”

Provinsal returned in 1975 as a priest and has served in the region ever since. After moving away, he plans to take a five month sabbatical. What happens next, he said, is in God’s hands.

Two lines formed in the aisle for communion at the end of the mass. After taking communion, Bethel’s Parish Administrator Susan Murphy gave a final thank you.

“It’s difficult to say goodbye to people who have been a part of our lives for so long,” Murphy said. “We know that you have done what was yours to do, and have taught us to do what is ours to do. We are grateful.”

Jesuit priests form a row along the altar of Bethel's Immaculate Conception Church as members of the congregation lift their arms and pray.
Jesuit priests form a row along the altar of Bethel’s Immaculate Conception Church as members of the congregation lift their arms and pray.

Dominic Hunt, a Yup’ik deacon that flew in from Emmonak for the event, led the congregation through a final prayer.

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“Bless them with your wisdom, that they may be a word of hope, a world in need. We ask this through Christ, our Lord. Amen,” Hunt said.

About 70 people posed for a photo on the altar – priests, deacons, parishioners, Elders and children — many of them smiling, some standing quietly.

The photo doesn’t tell the whole story. But it’s a moment when gratitude, grief, and memory all shared the same room.

Bishop of the Diocese of Fairbanks, Steven Maekawa, stands in the middle of a crowd waiting to take a photo at Bethel's Immaculate Conception Church.
Bishop of the Diocese of Fairbanks, Steven Maekawa, stands in the middle of a crowd waiting to take a photo at Bethel’s Immaculate Conception Church.





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Alaska Supreme Court to take up case on Dan J. Sullivan, decision expected by Tuesday

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Alaska Supreme Court to take up case on Dan J. Sullivan, decision expected by Tuesday


JUNEAU, Alaska (KTUU) – The Supreme Court of Alaska will be taking up the case of the State of Alaska, Division of Elections v. Daniel J. Sullivan, Jr.

The oral arguments will be held Monday at 10 a.m. via Zoom, according to an order and opening notice.

The document also specifies that a decision is expected to be made before noon on Tuesday.

According to documents from the Division of Elections, the state must start printing ballots at noon on the same day.

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This comes after an Anchorage Superior Court Judge ordered Dan J. Sullivan on to the ballot Friday.

See a spelling or grammar error? Report it to web@ktuu.com

Copyright 2026 KTUU. All rights reserved.



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