Into the Wild

by Jon Krakauer

  At the end of the summer, Everett returned home only long enough to earn a high school diploma, which he received in January 1931. Less than a month later he was on the road again, tramping alone through the canyon lands of Utah, Arizona, and New Mexico, then a region nearly as sparsely populated and wrapped in mystique as Alaska is today. Except for a short, unhappy stint at UCLA (he dropped out after a single semester, to his father’s lasting dismay), two extended visits with his parents, and a winter in San Francisco (where he insinuated himself into the company of Dorothea Lange, Ansel Adams, and the painter Maynard Dixon), Ruess would spend the remainder of his meteoric life on the move, living out of a backpack on very little money, sleeping in the dirt, cheerfully going hungry for days at a time.

  Ruess was, in the words of Wallace Stegner, “a callow romantic, an adolescent esthete, an atavistic wanderer of the wastelands”:

  At eighteen, in a dream, he saw himself plodding through jungles, chinning up the ledges of cliffs, wandering through the romantic waste places of the world. No man with any of the juices of boyhood in him has forgotten those dreams. The peculiar thing about Everett Ruess was that he went out and did the things he dreamed about, not simply for a two-weeks’ vacation in the civilized and trimmed wonderlands, but for months and years in the very midst of wonder….

  Deliberately he punished his body, strained his endurance, tested his capacity for strenuousness. He took out deliberately over trails that Indians and old timers warned him against. He tackled cliffs that more than once left him dangling halfway between talus and rim….From his camps by the water pockets or the canyons or high on the timbered ridges of Navajo Mountain he wrote long, lush, enthusiastic letters to his family and friends, damning the stereotypes of civilization, chanting his barbaric adolescent yawp into the teeth of the world.

  Ruess churned out many such letters, which bore the postmarks of the remote settlements through which he passed: Kayenta, Chinle, Lukachukai; Zion Canyon, Grand Canyon, Mesa Verde; Escalante, Rainbow Bridge, Canyon de Chelly. Reading this correspondence (collected in W. L. Rusho’s meticulously researched biography, Everett Ruess: A Vagabond for Beauty), one is struck by Ruess’s craving for connection with the natural world and by his almost incendiary passion for the country through which he walked. “I had some terrific experiences in the wilderness since I wrote you last—overpowering, overwhelming,” he gushed to his friend Cornel Tengel. “But then I am always being overwhelmed. I require it to sustain life.”

  Everett Ruess’s correspondence reveals uncanny parallels between Ruess and Chris McCandless. Here are excerpts from three of Ruess’s letters:

  I have been thinking more and more that I shall always be a lone wanderer of the wilderness. God, how the trail lures me. You cannot comprehend its resistless fascination for me. After all the lone trail is the best…. I’ll never stop wandering. And when the time comes to die, I’ll find the wildest, loneliest, most desolate spot there is.

  The beauty of this country is becoming part of me. I feel more detached from life and somehow gentler…. I have some good friends here, but no one who really understands why I am here or what I do. I don’t know of anyone, though, who would have more than a partial understanding; I have gone too far alone.

  I have always been unsatisfied with life as most people live it. Always I want to live more intensely and richly.

  In my wanderings this year I have taken more chances and had more wild adventures than ever before. And what magnificent country I have seen—wild, tremendous wasteland stretches, lost mesas, blue mountains rearing upward from the vermilion sands of the desert, canyons five feet wide at the bottom and hundreds of feet deep, cloudbursts roaring down unnamed canyons, and hundreds of houses of the cliff dwellers, abandoned a thousand years ago.

  A half century later McCandless sounds eerily like Ruess when he declares in a postcard to Wayne Westerberg that “I’ve decided that I’m going to live this life for some time to come. The freedom and simple beauty of it is just too good to pass up.” And echoes of Ruess can be heard, as well, in McCandless’s last letter to Ronald Franz.

  Ruess was just as romantic as McCandless, if not more so, and equally heedless of personal safety. Clayborn Lockett, an archaeologist who briefly employed Ruess as a cook while excavating an Anasazi cliff dwelling in 1934, told Rusho that “he was appalled by the seemingly reckless manner in which Everett moved around dangerous cliffs.”

  Indeed, Ruess himself boasts in one of his letters, “Hundreds of times I have trusted my life to crumbling sandstone and nearly vertical edges in the search for water or cliff dwellings. Twice I was nearly gored to death by a wild bull. But always, so far, I’ve escaped unscathed and gone forth to other adventures.” And in his final letter Ruess nonchalantly confesses to his brother:

  I have had a few narrow escapes from rattlers and crumbling cliffs. The last misadventure occurred when Chocolatero [his burro] stirred up some wild bees. A few more stings might have been too much for me. I was three or four days getting my eyes open and recovering the use of my hands.

  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 lo
ng 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 Papós. 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.

  FAIRBANKS

  DYING IN THE WILD, A HIKER RECORDED THE TERROR

  ANCHORAGE, Sept. 12 (AP)-Last Sunday a young hiker, stranded by an injury, was found dead at a remote camp in the Alaskan interior. No one is yet certain who he was. But his diary and two notes found at the camp tell a wrenching story of his desperate and progressively futile efforts to survive.

  The diary indicates that the man, believed to be an American in his late 20’s or early 30’s, might have been injured in a fall and that he was then stranded at the camp for more than three months. It tells how he tried
to save himself by hunting game and eating wild plants while nonetheless getting weaker.

  One of his two notes is a plea for help, addressed to anyone who might come upon the camp while the hiker searched the surrounding area for food. The second note bids the world goodbye….

  An autopsy at the state coroners office in Fairbanks this week found that the man had died of starvation, probably in late July. The authorities discovered among the man’s possessions a name that they believe is his. But they have so far been unable to confirm his identity and, until they do, have declined to disclose the name.

  THE NEW YORK TIMES,

  SEPTEMBER 13, 1992

  By the time The New York Times picked up the story about hiker, the Alaska State Troopers had been trying for a week to figure out who he was. When he died, McCandless was wearing a blue sweatshirt printed with the logo of a Santa Barbara towing company; when contacted, the wrecking outfit professed to know nothing about him or how he’d acquired the shirt. Many of the entries in the brief, perplexing diary recovered with the body were terse observations of flora and fauna, which fueled speculation that McCandless was a field biologist. But that ultimately led nowhere, too.