“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.

CHAPTER TEN

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 coroner’s 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 the 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.

On September 10, three days before news of the dead hiker appeared in the Times, the story was published on the front page of the Anchorage Daily News. When Jim Gallien saw the headline and the accompanying map indicating that the body had been found twenty-five miles west of Healy on the Stampede Trail, he felt the hairs bristle across the base of his scalp: Alex. Gallien still held a picture in his mind of the odd, congenial youth striding down the trail in boots two sizes too big for him-Gallien s own boots, the old brown Xtratufs he’d persuaded the kid to take. “From the newspaper article, what little information there was, it sounded like the same person,” says Gallien, “so I called the state troopers and said, ‘Hey, I think I gave that guy a ride.’ “

“OK, sure,” replied trooper Roger Ellis, the cop on the other end of the line. “What makes you think so? You’re the sixth person in the last hour who’s called to say they know the hiker’s identity.” But Gallien persisted, and the more he talked, the more Ellis’s skepticism receded. Gallien described several pieces of equipment not mentioned in the newspaper account that matched gear found with the body. And then Ellis noticed that the first cryptic entry in the hiker’s journal read, “Exit Fairbanks. Sitting Galliean. Rabbit Day.”

The troopers had by this time developed the roll of film in the hiker’s Minolta, which included several apparent self-portraits. “When they brought the pictures out to the job site where I was working,” says Gallien, “there was no two ways about it. The guy in the pictures was Alex.”

Because McCandless had told Gallien he was from South Dakota, the troopers immediately shifted their search there for the hiker’s next of kin. An all-points bulletin turned up a missing

person named McCandless from eastern South Dakota, coinci-dentally from a small town only twenty miles from Wayne West-erberg’s home in Carthage, and for a while the troopers thought they’d found their man. But this, too, turned out to be a false lead.