Sunnyside, Arizona – A Different Kind of Ghost Town
Please note: As of April 2017, reports indicate that the entrances to Sunnyside and its surrounding property are marked with “Private Drive†and “Private Property†signs. However, more recent accounts suggest a guest book and welcome sign may be present, inviting respectful exploration.
Nestled approximately twenty miles northeast of Lochiel, Arizona, lies the spectral remnant of Sunnyside, a ghost town unlike any other. This abandoned settlement diverges significantly from the stereotypical Arizona ghost town, challenging preconceived notions with its unique origins, composition, and way of life. Far from the dusty saloons and lawless reputation often associated with frontier towns, Sunnyside was born from a religious movement, a communal experiment that, in modern parlance, might be labeled a commune or even, controversially, a "cult." Its remote location, tucked away in the Huachuca Mountains, further isolates it from the narratives of more conventional mining boomtowns.
The story of Sunnyside is inextricably linked to Samuel Donnelly, a figure shrouded in conflicting accounts. Popular lore paints Donnelly as a reformed hard drinker from San Francisco, whose life was transformed after stumbling into a Salvation Army meeting in the early 1880s. This narrative suggests a dramatic conversion, a "seeing the light" moment that led him to abandon his previous ways and embrace a life of preaching.
However, a different perspective emerges from Donnelly’s family history. According to his descendants, Samuel Donnelly was an immigrant from Barrhead, Scotland, who had recently arrived in San Francisco. While he may have indulged in alcohol, he was not necessarily a chronic drunkard. Moreover, the family asserts that his religious awakening occurred through affiliation with the Methodist Church, rather than the Salvation Army. Regardless of which version holds more truth, it’s clear that Donnelly underwent a profound spiritual transformation.
Driven by his newfound convictions, Donnelly initially served as a preacher in Methodist churches in Los Angeles. However, his increasingly radical religious ideas clashed with the established doctrines and social policies of the congregations’ leadership. As a result, he found himself without a pulpit, unable to disseminate his message within the confines of traditional religious institutions. It was during this period that the seeds of the Sunnyside community began to sprout.
In 1886, Donnelly ventured into the notorious town of Tombstone, Arizona, a place synonymous with lawlessness and frontier justice, with the intention of bringing salvation to its unruly inhabitants. He preached in the streets, openly criticizing mainstream religious denominations and challenging their practices. Simultaneously, Donnelly developed an interest in mining, eventually co-founding the Copper Glance Mine, located approximately nine miles southeast of Sunnyside and fifty miles southwest of Tombstone.
The Copper Glance Mine served as an early gathering place for Donnelly’s followers. As his message resonated with a growing number of individuals, they began to accompany him to the mine to listen to his sermons. Meanwhile, Donnelly continued to prospect, searching for a location to establish a more permanent settlement. His search culminated in the discovery of a secluded spot high in the Huachuca Mountains, a place he christened Sunnyside. He led a group of approximately 20-30 of his followers to this new "colony" in the wilderness.
Supported by the nearby Lone Star Mine, Donnelly established a communal camp where his followers lived, worked, ate, and worshipped together. This socialist-inspired community operated on the principle of shared resources, with all money pooled and each individual contributing to the collective good. The early settlement featured shared facilities, including a kitchen, dining hall, barn, and a one-room schoolhouse. Unlike the typical mining camps of the era, Sunnyside lacked saloons, brothels, and the associated lawlessness. Despite its isolation, situated eight miles from the nearest wagon trail, the camp attracted a steady stream of new followers and individuals seeking employment, eventually swelling its population to almost 80 residents. However, prospective members were required to demonstrate a strong work ethic and a genuine interest in the Scriptures. Those who failed to meet these standards were asked to leave. This communal spirit and religious focus made Sunnyside, Arizona a truly unique settlement.
The unconventional nature of the Sunnyside, Arizona community inevitably attracted controversy. On February 27, 1897, the Bisbee Weekly Orb published a scathing article titled: "A False Report. A Man Who Claims To Be A Divine Teacher Sent By God. He Rules By Hypnotism. His Following Consists of some Twenty or Thirty Persons. An Investigation Needed."
The defamatory article painted a lurid picture of Donnelly and his mining camp, accusing him of being "expelled from the Salvation Army" and portraying the members of the camp as delusional prisoners, stating: "All who join the camp must leave friends, relatives, children, wife or husband and follow God and Donnelly." The article further alleged that the camp offered no privacy, that a woman was being held against her will, and that Donnelly was involved in adultery.
Donnelly responded by filing a libel lawsuit against the newspaper, but the case never went to trial. Subsequently, he faced accusations of aggravated assault on a child, stemming from rumors that a woman who attempted to flee the camp was forced to abandon her children, who were then allegedly abused by Donnelly. He fought the case, ultimately appealing to the State Supreme Court, which observed:
"The evidence, in this case, discloses the fact that up on top of the Huachuca Range of Mountains is a community located so that a wagon road will not come nearer than eight miles of the camp, and the balance of the way taken on foot or the backs of animals. So isolated, this man Donnelley [sic] has surrounded himself with a community of religious zealots who have surrendered to him absolutely."
However, the court found that the mother had voluntarily left her children during a temporary absence and that Donnelly had disciplined one of them while acting as "schoolmaster." While not fully exonerating Donnelly, the higher court returned the case to Cochise County, which ultimately dismissed the charges in May 1898. These legal battles highlight the challenges and scrutiny faced by the Sunnyside, Arizona community.
In the same year, the Lone Star Mine, which had barely generated enough revenue to sustain the camp, was flooded after miners accidentally breached an underground spring. Despite investing in pumps, they were unable to drain the mine. This economic blow further threatened the viability of Sunnyside, Arizona.
Late in 1900, Samuel Donnelly contracted Bright’s disease and passed away on April 14, 1901. By 1903, all but one resident had abandoned Sunnyside Canyon. Around 1912, the camp experienced a brief resurgence as a ranching community, but this revival proved short-lived, and Sunnyside, Arizona faded back into obscurity.
Over the years, Donnelly’s followers were often referred to as "Donnellites," a term he vehemently opposed due to his aversion to denominations. His followers and family shared his sentiments. This resistance to labels underscores the unique and independent nature of the community.
Today, Sunnyside, Arizona remains as isolated as it was in its heyday. Situated twenty miles northeast of Lochiel or thirty-two miles southeast of Sonoita, it is best accessed by taking AZ-83 south from Sonoita to Parker Canyon Lake, then FR-48 south to Sunnyside Road, which leads east to the townsite.
While the history of this old town is undeniably fascinating, a visit to Sunnyside, Arizona requires careful consideration. Signage directing travelers to the townsite is sparse, increasing the risk of getting lost. Furthermore, the road conditions are reported to be poor. The area is also, according to local Border Patrol, known for illegal border crossings and drug trafficking activity, which could pose safety concerns for visitors. The allure of exploring this unique ghost town is undeniable, but potential visitors should weigh the risks and rewards before embarking on a journey to Sunnyside.