to it might snap immediately and send you hurtling thousands of feet to the boulders and crevasses of the glacier below.
It’s almost impossible to tell, just by looking, which hemp ropes are new and reliable and which are ancient, rotten, and certain death to clip on to. That’s what guides are for.
The three of us stay clear of all the ropes as we descend, Jean-Claude angling us closer to the edge of the face, where rockfalls and small snow avalanches are more frequent, even in June. He is trading the slight chance of rockfall or avalanche during the minutes we’re on this part of the face for the definite advantage of more solid footing closer to the ridge.
But why come this way? Why reproduce the last steps of doomed Lord Francis Douglas and the other members of Edward Whymper’s summit party from July 14, 1865?
Most people even mildly interested in mountain climbing know that there are more serious accidents during the de scent stages of a climb than during the as cent, but what they might not know is that a climber has a different relationship to the mountain, especially while climbing on rock, during each of the ascent/descent stages. Climbing up the mountain, the climber is leaning into the rock face, body intimately spread out against the rock, cheek touching rock, fingers groping for any ledge or handhold in the rock, the climber’s entire body seeking out even the smallest ledges, fissures, wedges, overhangs, slabs—it’s like making love to the mountain. During the descent stage, it’s usually more common for the climber to be facing out ward, thus making it easier for the climber to see the tiny ledges and footholds in the yards and meters beneath and beside him; that way the climber’s back is against the rock, his face turned toward (and attention now on) the drop beneath him, much of the view now being the empty sky and beckoning void rather than the very solid and reassuring rock or snow mass.
So descending a mountain is almost always more frightening for the novice climber and more demanding of full attention for even the most experienced climber. Descents claim more lives than the mere climbing of a mountain. But even as I’m taking care to set my feet and hands and following J.C., even as I’m wondering why the Deacon seems to have suggested this particular death route that claimed more than half of Whymper’s party, much of my mind keeps turning over the question Why didn’t the Deacon ask me if I’d be willing to climb Mount Everest?
Of course, it would have been a silly and useless question: I have no money to join one of the Alpine Club’s Himalayan expeditions. (In a real sense, it is a sporting club for men of means, and I’ve already spent most of the modest inheritance I received when I turned twenty-one so that I could come to Europe to climb.) And it is the British Alpine Club—they don’t invite Americans along. British climbers and their Old Boy establishment consider Mount Everest—named for a British cartographer by a British surveyor—an English hill. They’d never invite an American, no matter how skilled he might be.
What’s more, I simply didn’t have the experience required for those heroes who attempt Everest. I had done a good deal of climbing during my years at Harvard—more climbing than studying, to be honest, including three small summer expeditions to Alaska—but that and my months here with Jean-Claude and the Deacon weren’t enough experience or training in advanced techniques to take on the tallest and perhaps fiercest unclimbed mountain in the world. I mean, George Leigh Mallory had just died on Everest, for God’s sake, and it might well have been his wonderfully physically fit but young and relatively novice high-climbing partner, Andrew “Sandy” Irvine, who’d fallen and pulled Mallory with him to his death.
And finally, I admit to myself as we edge another few meters lower, the rope connecting the three of us always properly a little
It’s almost impossible to tell, just by looking, which hemp ropes are new and reliable and which are ancient, rotten, and certain death to clip on to. That’s what guides are for.
The three of us stay clear of all the ropes as we descend, Jean-Claude angling us closer to the edge of the face, where rockfalls and small snow avalanches are more frequent, even in June. He is trading the slight chance of rockfall or avalanche during the minutes we’re on this part of the face for the definite advantage of more solid footing closer to the ridge.
But why come this way? Why reproduce the last steps of doomed Lord Francis Douglas and the other members of Edward Whymper’s summit party from July 14, 1865?
Most people even mildly interested in mountain climbing know that there are more serious accidents during the de scent stages of a climb than during the as cent, but what they might not know is that a climber has a different relationship to the mountain, especially while climbing on rock, during each of the ascent/descent stages. Climbing up the mountain, the climber is leaning into the rock face, body intimately spread out against the rock, cheek touching rock, fingers groping for any ledge or handhold in the rock, the climber’s entire body seeking out even the smallest ledges, fissures, wedges, overhangs, slabs—it’s like making love to the mountain. During the descent stage, it’s usually more common for the climber to be facing out ward, thus making it easier for the climber to see the tiny ledges and footholds in the yards and meters beneath and beside him; that way the climber’s back is against the rock, his face turned toward (and attention now on) the drop beneath him, much of the view now being the empty sky and beckoning void rather than the very solid and reassuring rock or snow mass.
So descending a mountain is almost always more frightening for the novice climber and more demanding of full attention for even the most experienced climber. Descents claim more lives than the mere climbing of a mountain. But even as I’m taking care to set my feet and hands and following J.C., even as I’m wondering why the Deacon seems to have suggested this particular death route that claimed more than half of Whymper’s party, much of my mind keeps turning over the question Why didn’t the Deacon ask me if I’d be willing to climb Mount Everest?
Of course, it would have been a silly and useless question: I have no money to join one of the Alpine Club’s Himalayan expeditions. (In a real sense, it is a sporting club for men of means, and I’ve already spent most of the modest inheritance I received when I turned twenty-one so that I could come to Europe to climb.) And it is the British Alpine Club—they don’t invite Americans along. British climbers and their Old Boy establishment consider Mount Everest—named for a British cartographer by a British surveyor—an English hill. They’d never invite an American, no matter how skilled he might be.
What’s more, I simply didn’t have the experience required for those heroes who attempt Everest. I had done a good deal of climbing during my years at Harvard—more climbing than studying, to be honest, including three small summer expeditions to Alaska—but that and my months here with Jean-Claude and the Deacon weren’t enough experience or training in advanced techniques to take on the tallest and perhaps fiercest unclimbed mountain in the world. I mean, George Leigh Mallory had just died on Everest, for God’s sake, and it might well have been his wonderfully physically fit but young and relatively novice high-climbing partner, Andrew “Sandy” Irvine, who’d fallen and pulled Mallory with him to his death.
And finally, I admit to myself as we edge another few meters lower, the rope connecting the three of us always properly a little
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