Where I Was From. Joan Didion

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СКАЧАТЬ were the Humboldt, the Humboldt Sink, the Hastings cut-off. The names were so deeply embedded in the stories I heard as a child that when I happened at age twenty to see the Green River, through the windows of a train crossing Wyoming, I was astonished by this apparent evidence that it actually existed, a fact on the ground, there to be seen—entirely unearned—by anyone passing by. Just as there were stations of veneration, so there were objects of veneration, relics of those who had made the redeeming journey. “The old potato masher which the Cornwall family brought across the plains in 1846” was not the only family totem given by my grandmother’s cousins to the Pacific University Museum in 1957. “After consulting with certain of the heirs,” Oliver Huston wrote, the cousins had also determined “that it will be advisable to turn over to the Museum at that time the small desk sent Grandfather in 1840 by William Johnson from Hawaii, and also certain mementoes of Grandmother Geiger,” specifically “the blouse which formed part of her wedding costume” and “the old shawl or shoulder wrap she wore in her later years.” So Saxon Brown, the heroine of Jack London’s curious “California” novel The Valley of the Moon, could hold in her hands her mother’s red satin corset (“the pioneer finery of a frontier woman who had crossed the plains”) and see pass before her, “from East to West, across a continent, the great hegira of the land-hungry Anglo-Saxon. It was part and fiber of her. She had been nursed on its traditions and its facts from the lips of those who had taken part.”

      As repeated, this was an odyssey the most important aspect of which was that it offered moral or spiritual “tests,” or challenges, with fatal consequences for failure. Josiah Royce’s parents, traveling with only their two-year-old daughter, three other emigrants, and a manuscript list of landmarks that stopped at the Humboldt Sink, found themselves lost on the Carson desert, “confused, almost stupefied,” “dazed,” “half-senseless,” suffering for a period “the same fatal horror of desolation and death that had assailed the Donner Party in the Truckee pass.” Children who died of cholera got buried on the trail. Women who believed they could keep some token of their mother’s house (the rosewood chest, the flat silver) learned to jettison memory and keep moving. Sentiment, like grief and dissent, cost time. A hesitation, a moment spent looking back, and the grail was forfeited. Independence Rock, west of Fort Laramie on the Sweetwater River, was so named because the traveler who had not reached that point by the Fourth of July, Independence Day, would not reach the Sierra Nevada before snow closed the passes.

      The diaries of emigrants refer to the Sierra Nevada as “the most dreaded moment,” “the Great Bugaboo,” the source of “sleepless nights,” “disturbed dreams.” Without house or home: Sarah Royce and her husband and child abandoned their wagon and made it through the Sierra, with the help of a United States Army relief party, only ten days before the passes closed. Even while the passes remained open, there would be snow. There would be the repeated need to ford and again ford the Truckee or the Carson. There would be the repeated need to unload and reload the wagons. There would be recent graves, wrecked wagons, and, at Donner Lake, after the winter of 1846–47, human as well as animal bones, and the trees notched to show the depth of the fatal winter’s snowpack. This is the entry in William Kilgore’s diary for August 1, 1852:

      Ice and frost this morning. Four miles to Red Lake. This is … the head of Salmon Trout, or Carson River. It is a small lake and is within one mi. of the summit of the Sierra Nevada. From this lake to the summit the ascent is very great, some places being almost perpendicular.… Four mi. from the summit we cross a small creek, a tributary of the Sacramento.… At this creek we stop to noon. Here we help inter a young man who died last night of bilious fever. He was from Michigan. His name was Joseph Ricker. His parents reside in the state of Maine. Here we ascend another ridge of this mt. It is higher than the one we have just passed, being 9,339 ft. above the sea. From the foot to the summit it is five miles, and in ascending and descending we travel over four miles of snow, and it from two to 20 ft. deep.… 21 miles today.

      To read these crossing accounts and diaries is to be struck by the regularity with which a certain apprehension of darkness enters the quest, a shadow of moral ambiguity that becomes steadily more pervasive until that moment when the traveler realizes that the worst of the Sierra is behind him. “The Summit is crossed!” one such diary reads. “We are in California! Far away in the haze the dim outlines of the Sacramento Valley are discernible! We are on the down grade now and our famished animals may pull us through. We are in the midst of huge pines, so large as to challenge belief. Hutton is dead. Others are worse. I am better.” By this point, in every such journey, there would have been the accidents, the broken bones, the infected and even the amputated hands and feet. There would have been the fevers. Sarah Royce remembered staying awake all night after a man in her party died of cholera, and hearing the wind whip his winding sheet like “some vindictive creature struggling restlessly in bonds.” There would have been the hurried burials, in graves often unmarked and sometimes deliberately obliterated. “Before leaving the Humboldt River there was one death, Miss Mary Campbell,” Nancy Hardin Cornwall’s son Joseph recalled. “She was buried right in our road and the whole train of wagons was driven over her grave to conceal it from the Indians. Miss Campbell died of mountain fever, and Mother by waiting on her caught the fever and for a long time she lingered, apparently between life and death, but at last recovered. Miss Campbell was an orphan, her mother having died at Green River.”

      There would have been, darkest of all, the betrayals, the suggestions that the crossing might not after all be a noble odyssey, might instead be a mean scrambling for survival, a blind flight on the part of Josiah Royce’s “blind and stupid and homeless generation of selfish wanderers.” Not all emigrants, to take just one example, cared for all orphans. It was on the Little Sandy that an emigrant named Bernard J. Reid, who had put down two hundred dollars to secure a place on an 1849 crossing, saw first “an emigrant wagon apparently abandoned by its owners” and then “a rude head-board indicating a new grave,” which turned out to be that of the Reverend Robert Gilmore and his wife Mary, who had died the same day of cholera. This account comes to us from Reid’s diary, which was found by his family in the 1950s, entrusted to Mary McDougall Gordon for editing, and published in 1983 by the Stanford University Press as Overland to California with the Pioneer Line. On turning from the grave to the apparently abandoned wagon, Reid tells us, he was “surprised to see a neatly dressed girl of about 17, sitting on the wagon tongue, her feet resting on the grass, and her eyes apparently directed at vacancy.”

      She seemed like one dazed or in a dream and did not seem to notice me till I spoke to her. I then learned from her in reply to my questions that she was Miss Gilmore, whose parents had died two days before; that her brother, younger than herself, was sick in the wagon, probably with cholera; that their oxen were lost or stolen by the Indians; and that the train they had been traveling with, after waiting for three days on account of the sickness and death of her parents, had gone on that morning, fearful, if they delayed longer, of being caught by winter in the Sierra Nevada mountains.… The people of her train had told her that probably her oxen would yet be found, or at any rate some other train coming along with oxen to spare would take her and her brother and their wagon along.

      “Who could tell the deep sense of bereavement, distress and desolation that weighed on that poor girl’s heart, there in the wilderness with no telling what fate was in store for her and her sick brother?” Reid asks his readers and surely also himself. Such memories might have seemed difficult to reconcile with the conviction that one had successfully met the tests or challenges required to enter the new life. The redemptive power of the crossing was, nonetheless, the fixed idea of the California settlement, and one that raised a further question: for what exactly, and at what cost, had one been redeemed? When you jettison others so as not to be “caught by winter in the Sierra Nevada mountains,” do you deserve not to be caught? When you survive at the cost of Miss Gilmore and her brother, do you survive at all?

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      I WAS born in Sacramento, СКАЧАТЬ