Desert Solitaire: A Season in the Wilderness

by Edward Abbey

reconnoitering

pismires.

tularemia—

Which brings me to the final aspect of the problem of Industrial Tourism: the Industrial Tourists themselves. They work hard, these people. They roll up incredible mileages on their odometers, rack up state after state in two-week transcontinental motor marathons, knock off one national park after another, take millions of square yards of photographs, and endure patiently the most prolonged discomforts: the tedious traffic jams, the awful food of park cafeterias and roadside eateries, the nocturnal search for a place to sleep or camp, the dreary routine of One-Stop Service, the endless lines of creeping traffic, the smell of exhaust fumes, the ever-proliferating Rules & Regulations, the fees and the bills and the service charges, the boiling radiator and the flat tire and the vapor lock, the surly retorts of room clerks and traffic cops, the incessant jostling of the anxious crowds, the irritation and restlessness of their children, the worry of their wives, and the long drive home at night in a stream of racing cars against the lights of another stream racing in the opposite direction, passing now and then the obscure tangle, the shattered glass, the patrolman’s lurid blinker light, of one more wreck. Hard work. And risky. Too much for some, who have given up the struggle on the highways in exchange for an entirely different kind of vacation—out in the open, on their own feet, following the quiet trail through forest and mountains, bedding down at evening under the stars,...

solipsism,

No, wilderness is not a luxury but a necessity of the human spirit, and as vital to our lives as water and good bread. A civilization which destroys what little remains of the wild, the spare, the original, is cutting itself off from its origins and betraying the principle of civilization itself.

The entire expedition required about four months; the trail which they pioneered was never used a second time.

The time passes very slowly but not slowly enough.

piquant

Alone in the silence, I understand for a moment the dread which many feel in the presence of primeval desert, the unconscious fear which compels them to tame, alter or destroy what they cannot understand, to reduce the wild and prehuman to human dimensions. Anything rather than confront directly the antehuman, that other world which frightens not through danger or hostility but in something far worse—its implacable indifference.

All things excellent are as difficult as they are rare, said a wise man. If so, what happens to excellence when we eliminate the difficulty and the rarity?

down. I began to cry. It was easy. All alone, I didn’t have to be brave.

I’m not going to look for their lair, for that might frighten them away, and we need coyotes, need them badly, in Arches National Monument. As does the nation as a whole, for that matter. We need coyotes more than we need, let us say, more people, of whom we have already an extravagant surplus, or more domesticated dogs, which in all fairness could and should be ground up into hamburger and used as emergency coyote food, to raise their spirits and perhaps improve the tenor of their predawn howling.

What can I tell them? Sealed in their metallic shells like molluscs on wheels, how can I pry the people free? The auto as tin can, the park ranger as opener. Look here, I want to say, for godsake folks get out of them there machines, take off those fucking sunglasses and unpeel both eyeballs, look around; throw away those goddamned idiotic cameras! For chrissake folks what is this life if full of care we have no time to stand and stare?

“Are you married?” “Not seriously.” “You must get awfully lonesome way out here.” “No, I have good company.” “Your wife?” “No, myself.” (They laugh; they all think I’m kidding.)

It’s a great country: you can say whatever you like so long as it is strictly true—nobody will ever take you seriously.

Leslie McKee’s wife, a sweet and kindly woman and a pillar of the Church, tells me that she has unilaterally bound my soul to hers, in accordance with the teaching of her faith, which has provided this unusual technique for the salvation of souls which otherwise would obviously be lost and shoveled into Hell. This binding means, if I understand her rightly, that when she goes to Heaven my soul likewise will be dragged along like the tail of a kite, with or without my consent. And suppose she goes to Hell? She assures me that this cannot happen, that she has already been saved and the place reserved—for both of us. But I am not entirely set at ease; something might go wrong. Furthermore she is a generation older than I—what about the time factor? Is my soul to be prematurely and summarily unhouseled in its prime, if as seems likely her demise precedes mine by some twenty or thirty years? On this point she is uncomfortably vague. Perhaps it is all a sinister scheme to rid the world of the pagan Gentile without incurring suspicion.

Mary Austin in her book Land of Little Rain, John C. Van Dyke in an unjustly forgotten book The Desert, Joseph Wood Krutch with The Voice of the Desert,

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Everett Reuss, author of On Desert Trails,

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The desert says nothing. Completely passive, acted upon but never acting, the desert lies there like the bare skeleton of Being, spare, sparse, austere, utterly worthless, inviting not love but contemplation.

Despite its clarity and simplicity, however, the desert wears at the same time, paradoxically, a veil of mystery. Motionless and silent it evokes in us an elusive hint of something unknown, unknowable, about to be revealed. Since the desert does not act it seems to be waiting—but waiting for what?

There is something about the desert that the human sensibility cannot assimilate, or has not so far been able to assimilate.

Culture, we agreed, means the way of life of any given human society considered as a whole. It is an anthropological term referring always to specific, identifiable societies localized in history and place, and includes all aspects of such organizations—their economy, their art, their religion. The U.S.A., for example, is not a civilization but a culture,

Civilization on the other hand, while undoubtedly a product of various historical cultures, and as a category one which overlaps what we label culture, is by no means identical with culture. Cultures can exist with little or no trace of civilization; and usually do; but civilization while dependent upon culture for its sustenance, as the mind depends upon the body, is a semi-independent entity, precious and fragile, drawn through history by the finest threads of art and idea, a process or series of events without formal structure or clear location in time and space.

Civilization is the wild river; culture, 592,000 tons of cement; Civilization flows; culture thickens and coagulates, like tired, sick, stifled blood.

The best of jazz for all its virtues cannot escape the limitations of its origin: it is indoor music, city music, distilled from the melancholy nightclubs and the marijuana smoke of dim, sad, nighttime rooms: a joyless sound, for all its nervous energy.

Moderate extremism. The best of both worlds. Unlike Thoreau who insisted on one world at a time I am attempting to make the best of two.

The finest quality of this stone, these plants and animals, this desert landscape is the indifference manifest to our presence, our absence, our coming, our staying or our going. Whether we live or die is a matter of absolutely no concern whatsoever to the desert.

The fire is dying, the sparks scattering over the sand and stone—there is nothing to do but go. Now that all is finally ready I am overtaken by the insane compulsion to be gone, to be elsewhere, to go, to go.

The desert will still be here in the spring. And then comes another thought. When I return will it be the same? Will I be the same? Will anything ever be quite the same again? If I return.