by Jon Krakauer
At 9:00 P.M. we round a bend in the trail, and there, at the edge of a small clearing, is the bus. Pink bunches of fireweed choke the vehicle’s wheel wells, growing higher than the axles. Fairbanks bus 142 is parked beside a coppice of aspen, ten yards back from the brow of a modest cliff, on a shank of high ground overlooking the confluence of the Sushana River and a smaller tributary. It’s an appealing setting, open and filled with light. It’s easy to see why McCandless decided to make this his base camp.
We pause some distance away from the bus and stare at it for a while in silence. Its paint is chalky and peeling. Several windows are missing. Hundreds of delicate bones litter the clearing around the vehicle, scattered among thousands of porcupine quills: the remains of the small game that made up the bulk of McCandless’s diet. And at the perimeter of this boneyard lies one much larger skeleton: that of the moose he shot, and subsequently agonized over.
When I’d questioned Gordon Samel and Ken Thompson shortly after they’d discovered McCandless’s body, both men insisted—adamantly and unequivocally—that the big skeleton was the remains of a caribou, and they derided the greenhorn’s ignorance in mistaking the animal he killed for a moose. “Wolves had scattered the bones some,” Thompson had told me, “but it was obvious that the animal was a caribou. The kid didn’t know what the hell he was doing up here.”
“It was definitely a caribou,” Samel had scornfully piped in. “When I read in the paper that he thought he’d shot a moose, that told me right there he wasn’t no Alaskan. There’s a big difference between a moose and a caribou. A real big difference. You’d have to be pretty stupid not to be able to tell them apart.”
Trusting Samel and Thompson, veteran Alaskan hunters who’ve killed many moose and caribou between them, I duly reported McCandless’s mistake in the article I wrote for Outside, thereby confirming the opinion of countless readers that McCandless was ridiculously ill prepared, that he had no business heading into any wilderness, let alone into the big-league wilds of the Last Frontier. Not only did McCandless die because he was stupid, one Alaska correspondent observed, but “the scope of his self-styled adventure was so small as to ring pathetic—squatting in a wrecked bus a few miles out of Healy, potting jays and squirrels, mistaking a caribou for a moose (pretty hard to do)…. Only one word for the guy: incompetent.”
Among the letters lambasting McCandless, virtually all those I received mentioned his misidentification of the caribou as proof that he didn’t know the first thing about surviving in the back-country. What the angry letter writers didn’t know, however, was that the ungulate McCandless shot was exactly what he’d said it was. Contrary to what I reported in Outside, the animal was a moose, as a close examination of the beast’s remains now indicated and several of McCandless’s photographs of the kill later confirmed beyond all doubt. The boy made some mistakes on the Stampede Trail, but confusing a caribou with a moose wasn’t among them.
Walking past the moose bones, I approach the vehicle and step through an emergency exit at the back. Immediately inside the door is the torn mattress, stained and moldering, on which McCandless expired. For some reason I am taken aback to find a collection of his possessions spread across its ticking: a green plastic canteen; a tiny bottle of water-purification tablets; a used-up cylinder of Chap Stick; a pair of insulated flight pants of the type sold in military-surplus stores; a paperback copy of the bestseller O Jerusalem!, its spine broken; wool mittens; a bottle of Muskol insect repellent; a full box of matches; and a pair of brown rubber work boots with the name Gallien written across the cuffs in faint black ink.
Despite the missing windows, the air inside the cavernous vehicle is stale and musty. “Wow,” Roman remarks. “It smells like dead birds in here.” A moment later I come across the source of the odor: a plastic garbage bag filled with feathers, down, and the severed wings of several birds. It appears that McCandless was saving them to insulate his clothing or perhaps to make a feather pillow.
Toward the front of the bus, McCandless’s pots and dishes are stacked on a makeshift plywood table beside a kerosene lamp. A long leather scabbard is expertly tooled with the initials R. F: the sheath for the machete Ronald Franz gave McCandless when he left Salton City.
The boy’s blue toothbrush rests next to a half-empty tube of Colgate, a packet of dental floss, and the gold molar crown that, according to his journal, fell off his tooth three weeks into his sojourn. A few inches away sits a skull the size of a watermelon, thick ivory fangs jutting from its bleached maxillae. It is a bear skull, the remains of a grizzly shot by someone who visited the bus years before McCandless’s tenure. A message scratched in Chris’s tidy hand brackets a cranial bullet hole: ALL HAIL THE PHANTOM BEAR, THE BEAST WITHIN US ALL. ALEXANDER SUPERTRAMP. MAY 1992.
Looking up, I notice that the sheet-metal walls of the vehicle are covered with graffiti left by numerous visitors over the years. Roman points out a message he wrote when he stayed in the bus four years ago, during a traverse of the Alaska Range: NOODLE EATERS EN ROUTE TO LAKE CLARK 8/89. Like Roman, most people scrawled little more than their names and a date. The longest, most eloquent graffito is one of several inscribed by McCandless, the proclamation of joy that begins with a nod to his favorite Roger Miller song: TWO YEARS HE WALKS THE EARTH, NO PHONE, NO POOL, NO PETS, NO CIGARETTES. ULTIMATE FREEDOM. AN EXTREMIST. AN AESTHETIC VOYAGER WHOSE HOME IS THE ROAD….
Immediately below this manifesto squats the stove, fabricated from a rusty oil drum. A twelve-foot section of a spruce trunk is jammed into its open doorway, and across the log are draped two pairs of torn Levi’s, laid out as if to dry. One pair of jeans—waist thirty, inseam thirty-two—is patched crudely with silver duct tape; the other pair has been repaired more carefully, with scraps from a faded bedspread stitched over gaping holes in the knees and seat. This latter pair also sports a belt fashioned from a strip of blanket. McCandless, it occurs to me, must have been forced to make the belt after growing so thin that his pants wouldn’t stay up without it.
Sitting down on a steel cot across from the stove to mull over this eerie tableau, I encounter evidence of McCandless’s presence wherever my vision rests. Here are his toenail clippers, over there his green nylon tent spread over a missing window in the front door. His Kmart hiking boots are arranged neatly beneath the stove, as though he’d soon be returning to lace them up and hit the trail. I feel uncomfortable, as if I were intruding, a voyeur who has slipped into McCandless’s bedroom while he is momentarily away. Suddenly queasy, I stumble out of the bus to walk along the river and breathe some fresh air.
An hour later we build a fire outside in the fading light. The rain squalls, now past, have rinsed the haze from the atmosphere, and distant, backlit hills stand out in crisp detail. A stripe of incandescent sky burns beneath the cloud base on the northwestern horizon. Roman unwraps some steaks from a moose he shot in the Alaska Range last September and lays them across the fire on a blackened grill, the grill McCandless used for broiling his game. Moose fat pops and sizzles into the coals. Eating the gristly meat with our fingers, we slap at mosquitoes and talk about this peculiar person whom none of us ever met, trying to get a handle on how he came to grief, trying to understand why some people seem to despise him so intensely for having died here.
By design McCandless came into the country with insufficient provisions, and he lacked certain pieces of equipment deemed essential by many Alaskans: a large-caliber rifle, map and compass, an ax. This has been regarded as evidence not just of stupidity but of the even greater sin of arrogance. Some critics have even drawn parallels between McCandless and the Arctic’s most infamous tragic figure, Sir John Franklin, a nineteenth-century British naval officer whose smugness and hauteur contributed to some 140 deaths, including his own.
In 1819, the Admiralty assigned Franklin to lead an expedition into the wilderness of northwestern Canada. Two years out of England, winter overtook his small party as they plodded across an expanse of tundra so vast and empty that
they christened it the Barrens, the name by which it is still known. Their food ran out. Game was scarce, forcing Franklin and his men to subsist on lichens scraped from boulders, singed deer hide, scavenged animal bones, their own boot leather, and finally one another’s flesh. Before the ordeal was over, at least two men had been murdered and eaten, the suspected murderer had been summarily executed, and eight others were dead from sickness and starvation. Franklin was himself within a day or two of expiring when he and the other survivors were rescued by a band of métis.
An affable Victorian gentleman. Franklin was said to be a good-natured bumbler, dogged and clueless, with the naive ideals of a child and a disdain for acquiring backcountry skills. He had been woefully unprepared to lead an Arctic expedition, and upon returning to England, he was known as the Man Who Ate His Shoes—yet the sobriquet was uttered more often with awe than with ridicule. He was hailed as a national hero, promoted to the rank of captain by the Admiralty, paid handsomely to write an account of his ordeal, and, in 1825, given command of a second Arctic expedition.
That trip was relatively uneventful, but in 1845, hoping finally to discover the fabled Northwest Passage, Franklin made the mistake of returning to the Arctic for a third time. He and the 128 men under his command were never heard from again. Evidence unearthed by the forty-odd expeditions sent to search for them eventually established that all had perished, the victims of scurvy, starvation, and unspeakable suffering.
When McCandless turned up dead, he was likened to Franklin not simply because both men starved but also because both were perceived to have lacked a requisite humility; both were thought to have possessed insufficient respect for the land. A century after Franklin’s death, the eminent explorer Vilhjalmur Stefansson pointed out that the English explorer had never taken the trouble to learn the survival skills practiced by the Indians and the Eskimos—peoples who had managed to flourish “for generations, bringing up their children and taking care of their aged” in the same harsh country that killed Franklin. (Stefansson conveniently neglected to mention that many, many Indians and Eskimos have starved in the northern latitudes, as well.)
McCandless’s arrogance was not of the same strain as Franklin’s, however. Franklin regarded nature as an antagonist that would inevitably submit to force, good breeding, and Victorian discipline. Instead of living in concert with the land, instead of relying on the country for sustenance as the natives did, he attempted to insulate himself from the northern environment with ill-suited military tools and traditions. McCandless, on the other hand, went too far in the opposite direction. He tried to live entirely off the country—and he tried to do it without bothering to master beforehand the full repertoire of crucial skills.
It probably misses the point, though, to castigate McCandless for being ill prepared. He was green, and he overestimated his resilience, but he was sufficiently skilled to last for sixteen weeks on little more than his wits and ten pounds of rice. And he was fully aware when he entered the bush that he had given himself a perilously slim margin for error. He knew precisely what was at stake.
It is hardly unusual for a young man to be drawn to a pursuit considered reckless by his elders; engaging in risky behavior is a rite of passage in our culture no less than in most others. Danger has always held a certain allure. That, in large part, is why so many teenagers drive too fast and drink too much and take too many drugs, why it has always been so easy for nations to recruit young men to go to war. It can be argued that youthful derring-do is in fact evolutionarily adaptive, a behavior encoded in our genes. McCandless, in his fashion, merely took risk-taking to its logical extreme.
He had a need to test himself in ways, as he was fond of saying, “that mattered.” He possessed grand—some would say grandiose—spiritual ambitions. According to the moral absolutism that characterizes McCandless’s beliefs, a challenge in which a successful outcome is assured isn’t a challenge at all.
It is not merely the young, of course, who are drawn to hazardous undertakings. John Muir is remembered primarily as a no-nonsense conservationist and the founding president of the Sierra Club, but he was also a bold adventurer, a fearless scrambler of peaks, glaciers, and waterfalls whose best-known essay includes a riveting account of nearly falling to his death, in 1872, while ascending California’s Mt. Ritter. In another essay Muir rapturously describes riding out a ferocious Sierra gale, by choice, in the uppermost branches of a one-hundred-foot Douglas fir:
[N]ever before did I enjoy so noble an exhilaration of motion. The slender tops fairly flapped and swished in the passionate torrent, bending and swirling backward and forward, round and round, tracing indescribable combinations of vertical and horizontal curves, while I clung with muscles firm braced, like a bobolink on a reed.
He was thirty-six years old at the time. One suspects that Muir wouldn’t have thought McCandless terribly odd or incomprehensible.
Even staid, prissy Thoreau, who famously declared that it was enough to have “traveled a good deal in Concord,” felt compelled to visit the more fearsome wilds of nineteenth-century Maine and climb Mt. Katahdin. His ascent of the peak’s “savage and awful, though beautiful” ramparts shocked and frightened him, but it also induced a giddy sort of awe. The disquietude he felt on Katahdin’s granite heights inspired some of his most powerful writing and profoundly colored the way he thought thereafter about the earth in its coarse, undomesticated state.
Unlike Muir and Thoreau, McCandless went into the wilderness not primarily to ponder nature or the world at large but, rather, to explore the inner country of his own soul. He soon discovered, however, what Muir and Thoreau already knew: An extended stay in the wilderness inevitably directs one’s attention outward as much as inward, and it is impossible to live off the land without developing both a subtle understanding of, and a strong emotional bond with, that land and all it holds.
The entries in McCandless’s journal contain few abstractions about wilderness or, for that matter, few ruminations of any kind. There is scant mention of the surrounding scenery. Indeed, as Roman’s friend Andrew Liske points out upon reading a photocopy of the journal, “These entries are almost entirely about what he ate. He wrote about hardly anything except food.”
Andrew is not exaggerating: The journal is little more than a tally of plants foraged and game killed. It would probably be a mistake, however, to conclude thereby that McCandless failed to appreciate the beauty of the country around him, that he was unmoved by the power of the landscape. As cultural ecologist Paul Shepard has observed,
The nomadic Bedouin does not dote on scenery, paint landscapes, or compile a nonutilitarian natural history…. [H]is life is so profoundly in transaction with nature that there is no place for abstraction or esthetics or a “nature philosophy” which can be separated from the rest of his life…. Nature and his relationship to it are a deadly-serious matter, prescribed by convention, mystery, and danger. His personal leisure is aimed away from idle amusement or detached tampering with natures processes. But built into his life is awareness of that presence, of the terrain, of the unpredictable weather, of the narrow margin by which he is sustained.
Much the same could be said of McCandless during the months he spent beside the Sushana River.
It would be easy to stereotype Christopher McCandless as another boy who felt too much, a loopy young man who read too many books and lacked even a modicum of common sense. But the stereotype isn’t a good fit. McCandless wasn’t some feckless slacker, adrift and confused, racked by existential despair. To the contrary: His life hummed with meaning and purpose. But the meaning he wrested from existence lay beyond the comfortable path: McCandless distrusted the value of things that came easily. He demanded much of himself—more, in the end, than he could deliver.
Trying to explain McCandless’s unorthodox behavior, some people have made much of the fact that like John Waterman, he was small in stature and may have suffered from a “short man’s complex,” a fundamental insecurity that d
rove him to prove his manhood by means of extreme physical challenges. Others have posited that an unresolved Oedipal conflict was at the root of his fatal odyssey. Although there may be some truth in both hypotheses, this sort of posthumous off-the-rack psychoanalysis is a dubious, highly speculative enterprise that inevitably demeans and trivializes the absent analysand. It’s not clear that much of value is learned by reducing Chris McCandless’s strange spiritual quest to a list of pat psychological disorders.
Roman and Andrew and I stare into the embers and talk about McCandless late into the night. Roman, thirty-two, inquisitive and outspoken, has a doctorate in biology from Stanford and an abiding distrust of conventional wisdom. He spent his adolescence in the same Washington, D.C., suburbs as McCandless and found them every bit as stifling. He first came to Alaska as a nine-year-old, to visit a trio of uncles who mined coal at Usibelli, a big strip-mine operation a few miles east of Healy, and immediately fell in love with everything about the North. Over the years that followed, he returned repeatedly to the forty-ninth state. In 1977, after graduating from high school as a sixteen-year-old at the top of his class, he moved to Fairbanks and made Alaska his permanent home.
