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With chris mccandless’s remains 4 page


Also like McCandless, Ruess was undeterred by physical dis­comfort; at times he seemed to welcome it. “For six days I’ve been suffering from the semi-annual poison ivy case—my sufferings are far from over,” he tells his friend Bill Jacobs. He goes on:


For two days I couldn’t tell whether I was dead or alive. I writhed and twisted in the heat, with swarms of ants and flies crawling over me, while the poison oozed and crusted on my face and arms and back. I ate nothing—there was nothing to do but suffer philo­sophically...

I get it every time, but I refuse to be driven out of the woods.


And like McCandless, upon embarking on his terminal odyssey, Ruess adopted a new name or, rather, a series of new names. In a letter dated March 1,1931, he informs his family that he has taken to calling himself Lan Rameau and requests that they “please respect my brush name... How do you say it in French? Nomme de broushe, or what?” Two months later, how­ever, another letter explains that “I have changed my name again, to Evert Rulan. Those who knew me formerly thought my name was freakish and an affectation of Frenchiness.” and then in Au­gust of that same year, with no explanation, he goes back to call­ing himself Everett Ruess and continues to do so for the next three years—until wandering into Davis Gulch. There, for some unknowable reason, Everett twice etched the name Nemo—Latin for “nobody”—into the soft Navajo sandstone—and then van­ished. He was twenty years old.

The last letters anyone received from Ruess were posted from the Mormon settlement of Escalante, fifty-seven miles north of Davis Gulch, on November 11, 1934. Addressed to his parents and his brother, they indicate that he would be incommunicado for “a month or two.” Eight days after mailing them, Ruess en­countered two sheepherders about a mile from the gulch and spent two nights at their camp; these men were the last people known to have seen the youth alive.

Some three months after Ruess departed Escalante, his par­ents received a bundle of unopened mail forwarded from the postmaster at Marble Canyon, Arizona, where Everett was long overdue. Worried, Christopher and Stella Ruess contacted the authorities in Escalante, who organized a search party in early March 1935. Starting from the sheep camp where Ruess was last seen, they began combing the surrounding country and very quickly found Everett’s two burros at the bottom of Davis Gulch, grazing contentedly behind a makeshift corral fashioned from brush and tree limbs.

The burros were confined in the upper canyon, just upstream from where the Mormon steps intersect the floor of the gulch; a short distance downstream the searchers found unmistakable ev­idence of Ruess’s camp, and then, in the doorway of an Anasazi granary below a magnificent natural arch, they came across “NEMO 1934” carved into a stone slab. Four Anasazi pots were carefully arranged on a rock nearby. Three months later searchers came across another Nemo graffito a little farther down the gulch (the rising waters of Lake Powell, which began to fill upon the completion of Glen Canyon Dam, in 1963, have long since erased both inscriptions), but except for the burros and their tack, none of Ruess’s possessions—his camping parapher­nalia, journals, and paintings—was ever found.

It is widely believed that Ruess fell to his death while scram­bling on one or another canyon wall. Given the treacherous na­ture of the local topography (most of the cliffs that riddle the region are composed of Navajo sandstone, a crumbly stratum that erodes into smooth, bulging precipices) and Ruess’s pen­chant for dangerous climbing, this is a credible scenario. Careful searches of cliffs near and far, however, have failed to unearth any human remains.

And how to account for the fact that Ruess apparently left the gulch with a heavy load of gear but without his pack animals? These bewildering circumstances have led some investigators to conclude that Ruess was murdered by a team of cattle rustlers known to have been in the area, who then stole his belongings and buried his remains or threw them into the Colorado River. This theory, too, is plausible, but no concrete evidence exists to prove it.

Shortly after Everett’s disappearance his father suggested that the boy had probably been inspired to call himself Nemo by Jules Verne’s Twenty Thousand Leagues Under the Sea—a book Everett read many times—in which the purehearted protagonist, Cap­tain Nemo, flees civilization and severs his “every tie upon the earth.” Everett’s biographer, W. L. Rusho, agrees with Christo­pher Ruess’s assessment, arguing that Everett’s “withdrawal from organized society, his disdain for worldly pleasures, and his sig­natures as NEMO in Davis Gulch, all strongly suggest that he closely identified with the Jules Verne character.”

Ruess’s apparent fascination with Captain Nemo has fed spec­ulation among more than a few Ruess mythographers that Everett pulled a fast one on the world after leaving Davis Gulch and is—or was—very much alive, quietly residing somewhere under an assumed identity. A year ago, while filling my truck with gas in Kingman, Arizona, I happened to strike up a conversation about Ruess with the middle-aged pump attendant, a small, twitchy man with flecks of Skoal staining the corners of his mouth. Speaking with persuasive conviction, he swore that “he knew a fella who’d definitely bumped into Ruess” in the late 1960s at a remote hogan on the Navajo Indian Reservation. Ac­cording to the attendant’s friend, Ruess was married to a Navajo woman, with whom he’d raised at least one child. The veracity of this and other reports of relatively recent Ruess sightings, need­less to say, is extremely suspect.

Ken Sleight, who has spent as much time investigating the rid­dle of Everett Ruess as any other person, is convinced that the boy died in 1934 or early 1935 and believes he knows how Ruess met his end. Sleight, sixty-five years old, is a professional river guide and desert rat with a Mormon upbringing and a reputation for insolence. When Edward Abbey was writing The Monkey Wrench Gang, his picaresque novel about eco-terrorism in the canyon country, his pal Ken Sleight was said to have inspired the character Seldom Seen Smith. Sleight has lived in the region for forty years, visited virtually all the places Ruess visited, talked to many people who crossed paths with Ruess, taken Ruess’s older brother, Waldo, into Davis Gulch to visit the site of Everett’s dis­appearance.

“Waldo thinks Everett was murdered,” Sleight says. “But I don’t think so. I lived in Escalante for two years. I’ve talked with the folks who are accused of killing him, and I just don’t think they did it. But who knows? You can’t never really tell what a person does in secret. Other folks believe Everett fell off a cliff. Well, yeah, he coulda done that. It be an easy thing to do in that coun­try. But I don’t think that’s what happened.

“I tell you what I think: I think he drowned.”

Years ago, while hiking down Grand Gulch, a tributary of the San Juan River some forty-five miles due east of Davis Gulch, Sleight discovered the name Nemo carved into the soft mud mor­tar of an Anasazi granary. Sleight speculates that Ruess inscribed this Nemo not long after departing Davis Gulch.

“After corralling his burros in Davis,” says Sleight, “Ruess hid all his stuff in a cave somewhere and took off, playing Captain Nemo. He had Indian friends down on the Navajo Reservation, and that’s where I think he was heading.” A logical route to Navajo country would have taken Ruess across the Colorado River at Hole-in-the-Rock, then along a rugged trail pioneered in 1880 by Mormon settlers across Wilson Mesa and the Clay Hills, and finally down Grand Gulch to the San Juan River, across which lay the reservation. “Everett carved his Nemo on the ruin in Grand Gulch, about a mile below where Collins Creek comes in, then continued on down to the San Juan. And when he tried to swim across the river, he drowned. That’s what I think.”

Sleight believes that if Ruess had made it across the river alive and reached the reservation, it would have been impossible for him to conceal his presence “even if he was still playing his Nemo game. Everett was a loner, but he liked people too damn much to stay down there and live in secret the rest of his life. A lot of us are like that—I’m like that, Ed Abbey was like that, and it sounds like this McCandless kid was like that: We like companionship, see, but we can’t stand to be around people for very long. So we go get ourselves lost, come back for a while, then get the hell out again. And that’s what Everett was doing.

“Everett was strange,” Sleight concedes. “Kind of different. But him and McCandless, at least they tried to follow their dream. That’s what was great about them. They tried. Not many do.”

In attempting to understand Everett Ruess and Chris McCand­less, it can be illuminating to consider their deeds in a larger context. It is helpful to look at counterparts from a distant place and a century far removed.

Off the southeastern coast of Iceland sits a low barrier island called Papos. Treeless and rocky, perpetually clobbered by gales howling off the North Atlantic, it takes its name from its first set­tlers, now long gone, the Irish monks known as papar. Walking this gnarled shore one summer afternoon, I blundered upon a matrix of faint stone rectangles embedded in the tundra: vestiges of the monks’ ancient dwellings, hundreds of years older, even, than the Anasazi ruins in Davis Gulch.

The monks arrived as early as the fifth and sixth centuries a.d., having sailed and rowed from the west coast of Ireland. Setting out in small, open boats called curraghs, built from cowhide stretched over light wicker frames, they crossed one of the most treacherous stretches of ocean in the world without knowing what, if anything, they’d find on the other side.

The papar risked their lives—and lost them in untold droves— not in the pursuit of wealth or personal glory or to claim new lands in the name of any despot. As the great arctic explorer and Nobel laureate Fridtjof Nansen points out, “these remarkable voyages were... undertaken chiefly from the wish to find lonely places, where these anchorites might dwell in peace, undisturbed by the turmoil and temptations of the world.” When the first handful of Norwegians showed up on the shores of Iceland in the ninth century, the papar decided the country had become too crowded—even though it was still all but uninhabited. The monks’ response was to climb into their curraghs and row off toward Greenland. They were drawn across the storm-racked ocean, drawn west past the edge of the known world, by nothing more than a hunger of the spirit, a yearning of such queer inten­sity that it beggars the modern imagination.

Reading of these monks, one is moved by their courage, their reckless innocence, and the urgency of their desire. Reading of these monks, one can’t help thinking of Everett Ruess and Chris McCandless.





Date: 2015-02-28; view: 181

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