The Ghost Hunter For hundreds of years, there were rumors of a shipwrecked treasure on the Oregon coast. But no one found anything, until Cameron La Follette began digging.

Prologue: The End The story goes like this: Sometime around the year 1694, a ship wrecked near the foot of a mountain in Oregon. The area’s indigenous people named the peak Neahkahnie (knee-ah-kah-knee), “the place of the god”—a wide, tall mountain that appears to rise out of the Pacific Ocean like a giant climbing out of a bathtub. Its shoulders are cloaked in a dense forest of spruce and cedar, where elk find refuge in mists and leave hoofprints in the mud. For more than three centuries, the Nehalem-Tillamook people have told the tale of a ship that crashed there, a devastating collision of man and nature. The ship was a Manila galleon, a “castle of the sea,” dispatched across the vast Pacific Ocean from the Philippines to Mexico and carrying the finest goods known to man: ivory statues, delicate china, exotic spices, golden silk. To lose a galleon was to experience death hundreds of times over: hundreds of men and boys foundering in inky black water, hundreds of hearts ceasing to beat, hundreds of lungs inhaling water. It also threatened the life of an economy. Only one or two galleons sailed east for Acapulco each year, packed with thousands of pounds of treasure. The cargo was traded for silver, which was brought back to Manila and then traded to the Chinese emperor. When the galleon wrecked near Neahkahnie, its cargo likely plunged into the ocean. Sculptures of virgins and saints spiraled down like white torpedoes. Blocks of beeswax plummeted like boulders. The ornate blue and white porcelain never stood a chance against the coast’s sharp rocks. A huddle of malnourished sailors were said to have emerged from the water, dragging a heavy chest over the beach toward Neahkahnie. By some accounts, the sailors then murdered an African slave who’d helped carry the chest, dumping the man’s body in a hole with the treasure before covering it with earth. The wreck reverberated for generations, the stories of treasure repeated and retold, rephrased and revised, evolving with each telling: The galleon wrecked in an epic battle with two other ships. The survivors, once ashore, were slaughtered by tribal people. But what really kept the tale going was the wax. Sergeant John Ordway of the Lewis and Clark Expedition wrote in 1806 of Native people trading in beeswax some 50 years before bees even arrived on the West Coast. Galleons carried wax molded into huge blocks and stamped with shipping numbers; Catholics in the New World fashioned the stuff into church candles. There was so much wax on the beach near Neahkahnie that early European homesteaders made a business out of mining it from the dunes. Still today, every time a slow morning beach walker unearths another brown knob of beeswax from the sand, the legend takes a new breath. If there’s wax from the shipwreck, why couldn’t there be treasure buried on the Oregon coast, far beneath the dirt and sand? And so the story wends its way into new ears and new hearts. The possibility takes on a new shape. The bounty could be a chest filled with gold. Priceless artifacts from the Spanish empire. A pile of sparkling jewels. It’s almost too much to resist.

Chapter 1: Rich Stuff

I first heard about the legend of the treasure in the spring of 2018. My friend Doug Kenck-Crispin, host of the Kick-Ass Oregon History podcast, and I were at a Japanese teahouse in Portland when he slid a packet of photocopies across the table toward me. The packet read “Tales of the Neahkahnie Treasure” and included a black-and-white photo of a large stone with some kind of code carved into its surface. He told me that the Oregon coastline around the town of Manzanita was dotted with bits of beeswax and broken porcelain, the purported remnants of a galleon wreck. Native people once made arrowheads out of shards of china. Early white explorers made references to “redheaded Indians” in the area—were they the offspring of the ship’s survivors? Chief Kilchis, one of the last free Tillamook leaders, was rumored to be a descendant of a galleon crew member. Some people believed that “marked stones” like the one in the photo Doug showed me were once meant to help triangulate the location of the buried treasure. But the stones were eventually moved from their original locations on and around Neahkahnie. So, while people assume they mean something—that they were placed by someone, at some time, for some reason—no one knows what. (Some scholars believe that they were actually put on the coast by Sir Francis Drake during his circumnavigation of the globe, aboard the Golden Hind, in the late 1500s.) People have scoured the Oregon coastline trying to find the galleon’s riches for more than 150 years, ever since homesteaders arrived, heard the tale of treasure, and began digging. Doug told me that people were likely still out there looking. My eyes went wide as he talked. How had I never heard this before? I grew up in Oregon in the 1990s, and like anyone raised in that place and time, I’d been obsessed with The Goonies, the 1985 film about seven Oregon kids who discover an old pirate map and set out to find the treasure. The Goonies was my sick movie, my “Mom, I’m bored” movie, my Saturday afternoon movie, watched over grilled cheese and tomato soup. Most of it was shot on the Oregon coastline: the spiraling wet roads of Ecola State Park, Cannon Beach’s mammoth Haystack Rock. The Goonies is a tale of good trumping evil and honor besting greed, a story that made me think kids understood how to find truth in a way that adults somehow forgot along the way. What Doug was saying made me think that maybe, in a sense, The Goonies was real—maybe there was an actual Oregon mystery to be solved, one that took the right sort of person to crack it wide open. I left that day clutching the packet of papers Doug had given me, sure that I needed to know more. Doug suggested I talk to another writer who’d become obsessed, a man named J.B. Fisher, who’d recently written a book called Echo of Distant Water, about one of the strangest missing-person cases in Oregon history. We met on a perfect Portland day, when the clouds and the Willamette River seemed to merge and it was hard to tell if the rain was coming from the sky or the ground. We shook off our jackets inside a coffee shop, and Fisher told me that he, too, had felt compelled to learn more about the galleon. But he’d barely begun his search for answers when suddenly he stopped. Someone who knew a lot about treasure hunting on the coast told Fisher about another writer who’d come sniffing around. “He was met with an untimely death, a head-on collision,” the man said, suggesting that perhaps the accident had been caused by supernatural forces. Fisher thought the message was clear: Stay far away from the Neahkahnie treasure. The 362-mile Oregon coastline, stretching from Washington State to California, is entirely public land. Thanks to a 1967 law, everyone has the right to “free and uninterrupted use” of the state’s beaches. But for several decades, if you wanted to dig for riches in the sand, you had to request a treasure-trove permit. The first person to file for one was a man named Ed Fire, who made his initial request in 1967. In a photograph accompanying a front-page news story from May of that year, Fire stares with dark, fierce eyes into the camera, holding up an L-shaped hunk of metal he’s uncovered somewhere. In the background, his wife—a handbag slung over her arm and a kerchief covering her hair—holds open a book. The photo caption reads, ambiguously, “[She] shows the page in the book on the treasure which has given her husband his clues as to its location.” Fire told reporters that he would dig only during the week, when fewer people would be around to stare. He was both private about his search and ostentatious; he would use an enormous bulldozer on a pristine beach to aid in his hunt but insist that no one watch as he did it. He told state employees that God was telling him where to look. For 22 years, Fire hunted and hunted and never found anything of value—nothing he disclosed to the public, at least. He argued and quibbled with state employees over his right to rake up the land around Neahkahnie. “It is my every intention to execute my rights as an individual to do what I feel is right and my feeling is that what I am doing on the beach is beneficial,” he wrote in a 1968 letter to the state land board. To Fire, it was beneficial to dig for “gold, silver, precious ores, jewels” that could be worth millions. Two decades later he remained empty-handed, and he’d become outraged with Dave Talbot, the state parks administrator, over delays in obtaining a new permit. “I will not evaporate into thin air and disappear,” he wrote to Talbot. “I have finally unlocked the secret of what took place on the Oregon coast all those years ago. I will fight for that permit come hell or high water.” Fire was hardly alone in his search. From 1967 to 1999, when the state’s treasure-trove system was repealed, effectively closing the door on digging on state land, more than a dozen people filed permits to search for the fabled galleon bounty. The applicants were all men in the sunset of their lives. Geriatric Goonies. And most claimed to be blessed with some special, secret knowledge. Their claims are chronicled in a set of boxes stored in a closet at the state parks department—boxes filled with letters written by men who said they’d been touched by God, men who claimed to know, without a shadow of a doubt, where the treasure was. In 1983, L.E “Bud” Kretsinger—a trucker-hat-wearing Manzanita tavern owner with a beach-ball belly—told the Oregonian that he and his digging partner would soon unearth the treasures of King Solomon and the Queen of Sheba. (It’s unclear how he got that idea into his head; several seekers assumed that biblically significant items might have been on board the galleon.) “We figure it’s a trillion dollars’ worth of loot, not counting the Biblical stuff,” Kretsinger said. Later that year, he inflated the story, telling a Tillamook Headlight-Herald reporter that he was digging for “ancient scrolls written by Moses himself.” He convinced himself he might even find the Ark of the Covenant. The state, though, was always getting in his damn way—they revoked his permit for failing to comply with the rules and for causing environmental damage. “It’s very frustrating,” Kretsinger said. So, without a permit, he dug a 14-foot hole in Oswald West State Park. He came up with nothing. In the late 1980s, Bill Warren, a Frank Sinatra impersonator from California who performed under the name Michael Valentino, focused his sights on the Neahkahnie legend. By March 1989, Warren was calling state officials several times every day over his application for a permit, which was crawling its way through the bureaucracy. He demanded that the people he wanted to speak to be pulled out of meetings. “Who the hell do you think you are?” Warren asked a secretary who answered his calls. “You are a public employee and do not have the right to tell me who I may or may not speak to. Do you understand, little girl?” “This happens more days than not,” the secretary wrote in an interoffice memo. In 1989, the State Land Board placed a moratorium on issuing any more permits until a few things were cleared up: The legislature needed to figure out a plan for who would keep the bounty if one were ever found. And then there was the fact that issuing permits conflicted with protections for archaeological sites. Fire called this “a deliberate plot” to steal the treasure. If Fire and the other men who’d recklessly pursued the mythical riches had little regard for Neahkahnie’s environment or the people tasked with protecting it, they had even less for the people who’d lived there since long before the galleon’s wreck. “Neahkahnie Mountain is a very special place in Tillamook traditions,” said Robert Kentta, cultural-resources director for the Confederated Tribes of Siletz, which is made up of 27 tribal bands, including the Nehalem-Tillamook. When hunters dredged and shoveled along the coast in search of wealth, they were pillaging lands that the tribes considered sacred. “All the digging and things that went on on the mountain, looking for treasure, have had an impact on it as an important cultural place,” Kentta said. For generations, many Oregonians had indulged that Goonie side of themselves, allowing every single bit of wax and porcelain to restart the song of buried riches. That’s the thing about being a kid—childhood is marked by impulsivity, shortsightedness. And it can be forgiven. But when grown men applied that mentality to Neahkahnie, they closed one eye to the truth of the place: They were digging up someone’s home, which once contained every treasure its inhabitants needed. Here’s the thing I realized about The Goonies: It’s a story where, in the end, wealth brings happiness. Jewels are salve for the world’s problems—foreclosure, gentrification. The final scenes of the movie tell aspiring Goonies to take note: Adventure itself is only good if it turns up something of value. Your spirit and cunning are, in isolation, frivolous things to be tucked away in an attic, just like Mikey’s dad did with that dusty old map. Had they found nothing, Mikey and Chunk and Stef and Data merely would have worried their parents sick for a day. Kentta warned me that prioritizing the tantalizing prospect of riches over the true story of a wreck and its aftermath could have consequences. There have been children’s books, a movie called The Legend of Tillamook’s Gold. “These stories have fueled the fevered search by others in the past, and we do not want to trigger more,” Kentta said. All that feverish hunting hadn’t unearthed so much as a flake of gold. I looked for every permittee whose name was in those files at the state parks department, hoping to talk to an actual treasure hunter. Eventually, I realized that the most dogged among them were dead, including Ed Fire. But as Kentta had implied, there was another story here, another hunt to embark on. Few people had ever tried to mine the other mystery of Neahkahnie: Who were the hundreds of men on the galleon when it sank in the shadow of the mountain? The answer to that question had remained buried for some 300 years, as if the men’s souls were waiting for the right person to be born, someone who could both exhume them and lay them to rest once and for all. She came, of all places, from the desert.

Chapter 2: The Obsession

Cameron La Follette can’t remember the first time she saw the ocean. Maybe it was at a summer camp in Maine? Maybe on a trip to California? She isn’t sure, but for all her life she considered the sea wild and vast and strange. “I must have absorbed something, somewhere along the line, that was setting the stage for this,” she told me, “because it’s unlikely that I would fall so hard for something that I knew absolutely nothing about. Absolutely nothing.” La Follette was born in Phoenix, Arizona. In the early 1970s, she moved to Oregon to attend Reed College. She dropped out after two years, taking a job with the Oregon Wilderness Coalition (now called Oregon Wild) working to protect old-growth forests. Four years later she took up school again, this time at the University of Oregon, where she completed a bachelor’s degree in journalism. “I always did love words above all things,” she said. After graduation she began law school at the University of Oregon but moved to New York City, where she completed her degree at Columbia University, then got a master’s in psychology from NYU. For a decade she studied and worked, amassing knowledge and degrees. Deep down she felt like she wasn’t home and might never be. Home wasn’t the desert, where her family had raised her. And it wasn’t New York, which was an assault on her senses. Pizza. Perfume. Constant motion, a static of visual human noise. She couldn’t focus there, could barely jot down words on a page. She dreamed of the primeval smell of forests, of soil and Douglas fir, of the roiling ocean—of Oregon. “I really like being rained on,” she said. One New York winter day, she passed a sidewalk vendor selling Christmas trees mounted on wooden stands. She heard the breeze pass through their branches. She missed that sound. But she didn’t want to hear it from trees on stands. She wasn’t herself here, not the person she’d always wanted to be. I need to get home, she thought. Then, on the morning of September 11, 2001, she received a phone call. “I thought, Who’s gonna be calling so early in the morning?” It was a distant cousin, wanting to know if La Follette was OK. “Of course. I’m having breakfast,” she replied. She turned on the radio, realized what was happening, and went outside, where she saw crowds of people looking up at a perfect autumn sky. In the distance, sirens screamed. Fighter jets carved arcs over the city. She knew this was the moment. She had to go back to Oregon. Now. “I think it was two or three weeks later. I frantically got things packed, closed my bank account, said goodbye to some close friends, closed out everything I needed to do, rented a car, and headed over the George Washington Bridge,” La Follette told me. She drove across the country—across the Great Plains, over the mountains of Wyoming and Idaho, and into the desert of eastern Oregon, where she veered the car to the side of the road, opened the door, and stepped out onto the shoulder to snap a picture of the “Welcome to Oregon” sign. Home. Finally. La Follette again landed in the environmental sector, this time concentrating on land-use protections in the state’s coastal region. She stayed with the job. By age 60, when I met her, she had become the executive director of the Oregon Coast Alliance. It was a stroke of luck, or perhaps magic, that led her to the galleon. In 2014, in connection with a work project, she was looking for historical records about the town of Bayocean, a place once touted as the Atlantic City of the West that literally fell into the sea in 1960. La Follette went to the website for the Tillamook County Pioneer Museum, looking for information about the doomed town, and her eyes fell on an announcement for an upcoming lecture. It was about the wreck of a Manila galleon. She thought: What? A galleon had wrecked in Oregon? “The instant I heard about it, I wanted to know not some things, not a few things, not the basics, but everything.” One hot summer day in July 2018, La Follette stood in front of a crowd of graying history buffs and told a tale of tragedy and treasure. “When the galleons wrecked, it was always a horrifying and spectacular thing,” she said, looking through wire-rimmed glasses at the room of faces. Hers wasn’t a dry PowerPoint presentation. She told a complex story that kept the room of retirees—and me—riveted, like a schoolteacher reading a storybook to a classroom of gaping children. At times her telling drew gasps from the crowd. I had dropped in to her talk at the Oregon Historical Society on my way to a heavy metal show. This is to say: I stuck out. I sat in the back, craning my neck to see the screen at the front of the room and filling my notepad with questions. Afterward, I waited in line to meet her. When I reached La Follette, I couldn’t help but notice her eyes flick down at my dark clothes and the tattoos covering my arm. Did a flash of doubt cross her face? She agreed to speak to me on the phone, and two weeks later I called. One of the first things she said was that I was absolutely not allowed to write about her galleon research for Playboy, a magazine I often freelance for. I told her no problem, writing for skin mags wasn’t my sole focus. Even with that assurance she was prickly, in a professorial way. I got the sense that she thought I was incapable of telling the story of the galleon with the necessary care. “This is a really important part of Oregon history,” she said. “It’s a tragedy. It needs to be treated with gravity.” I assured her that I could do that. And I told her that I felt I had to tell this story. I talked about being from Oregon. I talked about the reporting I’d done. I listed my credentials. I promised to be careful, factual, accurate, precise. She reluctantly agreed to go on the record. I asked if I could visit her at home; she said no. Instead, she suggested a restaurant at a sleepy motor lodge in Salem, the state capital. We met there on a cold day in January 2019. I sipped hot coffee, poured by a server at the end of her shift who told us to sit as long as we’d like, then put on her jacket and left. Over the next five hours, La Follette drank one glass of ice water. She spoke differently than before. During the lecture I’d attended, the story of the galleon came from her lips like a fairy tale. Now she talked about it as an event that had shifted the tectonic plates beneath her own life, even if it had happened hundreds of years before she was born. I asked her what could make someone become so obsessed with a 17th-century shipwreck. She shook her head and looked me in the eye. “It was immediate, it was visceral, it was absolute, it came without warning,” she said. “And it has never ended.” It was as if she’d turned her back to the sea for a split second and found herself knocked flat by waves that dragged her to a place from which she could never return. Back in 2014, after she learned about the lecture on the galleon, La Follette called Scott Williams, the maritime archaeologist who would be delivering the talk. She asked him if he knew what had happened to the galleon. Williams, in fact, knew a lot. He had spent years doing fieldwork with other archaeologists, geologists, and researchers as part of the volunteer Beeswax Wreck Project. The group had set out hoping to learn the name of the ship that had turned the coastline near Neahkahnie into a potential archaeological site. Williams emailed La Follette a 2011 paper in which he and other researchers revealed that the galleon that crashed on the Oregon coast was very likely the Santo Cristo de Burgos. Radiocarbon dating on broken porcelain had pinpointed manufacturing to the Kangxi period in China, and the patterns consisted of designs common before the 1700s. Cross-dating that information with records of lost galleons, the researchers narrowed the possibilities to two ships: the Santo Cristo de Burgos, which vanished in 1693, and the San Francisco Xavier, lost in 1705. In the middle of the 12-year span between the vessels’ final voyages, something monumental struck the Oregon coastline: the Cascadia earthquake of January 26, 1700, which is believed to have measured up to 9.2 on the Richter scale. It sent a tsunami—a wall of water taller than 25 feet—crashing into the shoreline, forever reconfiguring it. Based on the high elevations and inland locations where wax and porcelain had been found on the Nehalem Spit, a thin ribbon of land between the Pacific Ocean and Nehalem Bay, the Beeswax Wreck Project, together with geologists from Portland State University, concluded that the unnamed galleon was almost certainly the Santo Cristo. Normal tides could never have reached those places. The tsunami was the only thing powerful enough to carry wreckage that far. Williams told La Follette that his team had conducted some archival research into the Santo Cristo to support their findings. They knew that the ship had sailed to Mexico once, returned to port in the Philippines, and set out again in 1693. The captain had left some 30 crew members behind on the dock in Manila, though the researchers didn’t know why. Then the galleon disappeared forever. Williams’s team wants to find the ship, any remaining part of it. La Follette had a different concern. “I remember thinking, But what happened?” La Follette told me. “Who was this captain who left his crew onshore? And why?” She disappeared into stacks of books. New books, old books, rare books. Books on galleons, books about life on the ruthless sea, books about colonial Spanish silver mines in the New World. She would work at her job all day, then read all night. She’d finish a book and think, More. I need more. Douglas Deur, an anthropologist friend at Portland State University, suggested she contact the Archivo General de Indias, a home for valuable documents pertaining to the Spanish empire in the Americas and the Philippines. It’s located in Seville, Spain. La Follette began searching for an archivist there who was familiar with maritime records. She found Esther González Pérez. La Follette wanted a cargo manifest for the Santo Cristo. Initially, González couldn’t find one, but she found other things that filled out the story of the galleon—for instance, taxes and salaries paid to crew members on the ship’s earlier journey. At one point, González excitedly emailed La Follette with a discovery that the Santo Cristo had carried liquid mercury in its hulls, by order of the viceroy of New Spain. Liquid mercury was essential for silver mines in the New World, used in the process of extracting metal from ore. Every time González got back to her, La Follette had new questions. They went back and forth like this for a few years—new requests, new reports; new reports, new requests. Between 2015 and 2017, La Follette spent more than $10,000 of her own money paying González, other archivists, and translators in Spain, Mexico City, and Manila. “I couldn’t get a new garage door. I couldn’t get glasses that actually worked very well,” La Follette said. “I was looking at things blurry in the distance and was like, I really gotta get glasses, but it’s gonna cost $800, and I have to pay Esther’s bill.” Just like Ed Fire, La Follette couldn’t rest until she reached the bottom of her curiosity. Eventually, González unearthed a partial cargo manifest buried deep in the archives, the best evidence yet that the Santo Cristo had, in fact, been packed with treasure: fine bedsheets embroidered with flowers, ivory sculptures of the infant Christ and saints that would be placed in New World churches, gold paper fans, delicate lace. And wax for candles. González also found a passenger list, filled with the names of the people who’d been aboard the ship. Artillerymen Pedro de Echavarría, Juan de Cretio, and Pedro Posadas. Seamen Sebastián Ximenes, Fabián Faxardo, and Constantino de la Cruz. Apprentice seamen, blacksmiths, artillerymen. Names upon names upon names that no one had uttered for centuries.

Chapter 3: Our Captain As La Follette told me the story of her quixotic quest, an unfortunate thing kept happening: Right when she would get to an important part of the tale, a man on the other side of the restaurant who seemed to be on a conference call would shout into his cell phone excitedly, as if he were at a hockey game. I set my recorder on top of a coffee cup and inched it closer to La Follette. I shielded the microphone with my hand in a feeble effort to block the man’s voice. “Yeah! Two hundred bucks!” he yelled at one point. I don’t think he even noticed us; if he did, he didn’t consider us worthy of his manners. We rolled our eyes at each other across the table. “Don’t say anything important right now,” I told La Follette at one point. She laughed, and I felt like she might be starting to like me. We traded ideas about somewhere else to go, somewhere quieter, somewhere a man wasn’t taking up so much space. Ultimately, we decided to do our best to ignore him. The man left an hour and forty minutes into our interview, and the restaurant went quiet. La Follette could finally tell me how her story of the galleon ended, where it all went. In the winter of 2016, La Follette realized that she knew very little about the Santo Cristo’s captain. Research showed that he was one Don Bernardo Matias Iñiguez del Bayo y de Pradilla. Something about his name struck her as interesting; del Bayo didn’t sound traditionally Spanish to her ear. La Follette determined that it was, in fact, a Basque name. She purchased The Basque History of the World—which isn’t about ships or shipping at all—and devoured it, just to get a better sense of the culture the man grew up in. Soon she was emailing another faraway academic: Alvaro Aragón Ruano, a professor at the University of the Basque Country, near Bilbao. “I emailed him. In English, not Spanish. I don’t speak that much Spanish. And I said I was researching a galleon wreck in Oregon,” La Follette said. She asked if he might be able to help find out more about the captain’s family history. “He emailed me back within two hours.” Aragón did some sleuthing and discovered that del Bayo was a knight in the Order of Santiago, an elite military organization of Spanish nobles that still exists today. The captain would have had to fill out a detailed application with his entire family history. Such a document would surely be housed at the National Archives of Spain. La Follette rushed to ask González to visit the archives in Madrid. The application was there. González scanned the ancient document, and La Follette hired a translator. Finally, she thought, I’m getting somewhere. She learned del Bayo’s parents’ names and where he was baptized. Aragón even sent her a photo of the baptismal font where del Bayo was christened. She hired a graduate student in Mexico City to go to the Archivo General de la Nación. The student unearthed more about del Bayo—before his galleon days, he was the mayor of a silver-mining town called San Luis Potosí, back when Mexico was known as New Spain. During his tenure, del Bayo used his own money to pay for municipal improvements that would carry floodwaters away from the town. Much of La Follette’s research was guided by questions she could not explain the origins of—questions that led her to breakthrough after breakthrough. The details about del Bayo’s life gave the story new shape. He wasn’t just a name anymore. La Follette felt that she knew him as a real person. She continued to trade emails with Aragón. She asked him if perhaps he could locate an image of del Bayo’s family’s land, maybe an old Basque farmhouse that had been preserved—something she could feature alongside her research when she published it. By then, La Follette had decided to work with Douglas Deur, the anthropologist, and a few other galleon obsessives to write several articles for the Oregon Historical Quarterly. In fact, her research was so extensive, the editor at the OHQ agreed to devote an entire issue to the Santo Cristo. “I’ve never seen anything like this before, and I don’t think I’ll see anything like it again,” Eliza Canty-Jones, the OHQ’s editor, told me. I asked her what made La Follette’s research so exceptional. Her answer: La Follette herself. She wasn’t the first person to become obsessed with the galleon—at one point during my reporting, I sat in a maritime museum poring over a trove of files gathered by someone, now deceased, who believed the ship to be the San Francisco Xavier. But La Follette was one of the few people driven by a sense of humanity, a deep and serious respect for the people who lost their lives on the ship. “She’s amazing,” Canty-Jones said. Canty-Jones is right—La Follette is amazing. Amazing and strange and wonderfully deliberate. I’d never met anyone like her. After our meeting at the restaurant, we talked more. I found myself wanting to be more like her. What if I were driven by a curiosity so intense that I became single-minded in a quest? What if all of us were so thirsty—unquenchably so—about the questions in our hearts? “Do you have fans?” I asked her during one of our conversations. “I hope not,” she replied quickly. On July 11, 2017, two days after La Follette asked Aragón for help finding an image of del Bayo’s home, he responded with something even better. Attached to his email was an image of a painting. By a stroke of luck, Aragón happened to know a history professor in San Luis Potosí. He’d reached out to her to see if she knew anything about a man named del Bayo who had once been mayor of the town. She went to a local church and, with her smartphone, snapped a photograph of an intricate altarpiece. From Mexico back to Spain, from Spain to Oregon, the photo came to La Follette’s inbox. In the painting, the Virgin Mary stands atop a Roman column, the crowned baby Jesus nestled in her arms, angels peeking out from her skirts. Below her feet, a crowd of men have fallen to their knees, awestruck. At the Virgin’s left foot, a sharp-nosed man wearing a suit of armor clasps his hands in prayer, lips parted, gazing upward. According to the painting’s caption, it is del Bayo. La Follette gasped when she saw it. It was him! Right there! “I would never have guessed we would get a likeness of our galleon captain,” she told me, her voice softening. Here was the image of the man she’d been imagining for so long—the man who had led others across a vast ocean, had been thrown off course, had perhaps caught a glimpse of Neahkahnie just as his ship was about to capsize in a deafening storm against the rocks. I saw a shimmer in her eyes as she talked—not from tears, it seemed, but from wonder. This was not the stern-faced person I’d first met. She had become someone else entirely. She was a treasure hunter—cunning and smart, and seemingly guided by an invisible hand, the kind of force that, if you haven’t felt it, you may never fully understand.

Chapter 4: The Gyres There was still one more secret to be revealed, a part of the story that La Follette had kept almost entirely to herself. She confessed to me that there was a purpose behind her unusual research—maybe not a method to the madness, but a motive. There was something in it for her. “As soon as I heard about the galleon, I wanted to do one thing only: I wanted to write an epic about it,” she said. I raised my eyebrows. Epic? Was she a poet? This was all for a poem? I’d done research on La Follette before our meeting and hadn’t seen a thing about poetry. Turns out, that’s because almost nothing she’s written has ever been published. But she told me that the University of Oregon Archives houses more than 2,000 pieces of her work. My jaw dropped. (The University of Oregon confirmed that it houses her prolific output.) She’d always been a poet. As a teenager, La Follette would scribble verse that was raw and angsty. Her cheeks flushed at the memory. By the time she was 25, she’d written 1,000 poems. “All of which were terrible,” she told me. As she continued to write, she devoted herself to composing poetry that read almost as if it were written in another time. She stuck with that form. Her work is never experimental, the point never diffuse or unclear. She writes about history, about nature. Poetry was the reason she left New York City. She was living the wrong life there because she wasn’t writing. She couldn’t even bring herself to tell anyone who she really was. “Not being able to say, ‘I’m a poet,’ gave me an unspeakable sense of misery,” La Follette told me. Her voice was lost. “I couldn’t find it.” In Oregon, she devoted herself to finding her voice again—or, really, to determining if it was ever there at all. “I was so afraid it was fly-by-night or a shallow well,” she said. Soon she was writing weekly. Poetry became her purpose. She gave herself to it. She would isolate herself if that was what it required. But what to do with everything she produced? “The only thing I really care about, if something happens to me, God forbid, is the poetry. I have no place to give it, or no place to take it,” La Follette said. She can’t stand self-promotion, but she wanted something to come of her years of devotion. So one day she called the archivist of the special collections at the University of Oregon, a man named James Fox, and asked if he’d be interested in having her work. “There was kind of a cold little silence,” she recalled. “And he said, ‘Usually, if the archive is interested in someone, we contact you.’” La Follette argued her point—her poetry wasn’t in vogue in the publishing landscape, but she had something important to say. Fox agreed to look at a handful of poems. “She was assertive. She had a vision,” Fox, now at California State University Sacramento, told me. La Follette anguished over which poems to send and then waited for a response. When she didn’t hear from him in due time, she called Fox. “He said the words I’ll never forget. Quote, ‘Your poetry definitely has merit,’ unquote,” La Follette recalled. Fox agreed to take it all, intrigued not only by the volume of her work but also by its connections to La Follette’s environmental activism in Oregon. “She’s certainly an anomaly,” Fox said. “Her poetry was powerful.” It overflowed with spirituality, “of seeing God in nature. Whatever your idea of what God might be, the landscape is sacred,” Fox explained. Fox went to Salem and took La Follette to dinner. They became friends. Every three years, she sends a new bundle of poems to the archives. It has continued to take them even though Fox has moved on. I asked who her favorite poets were, and La Follette named a few. Among them was one that I, too, had great affection for: William Butler Yeats. It’s not uncommon to like Yeats. Still, I jumped in my seat when she said his name. As La Follette spoke, I saw images of gyres in my mind. Gyres were of great interest to Yeats. Made of a pair of interlocking spirals, they form a shape much like an hourglass, one ascending, growing smaller as it meets the belly of another, which simultaneously descends into the first. Time in geometric form. One spiral beginning only because another ends. Death and life. The Basque nobleman and the poet who found him, connected. As the galleon was crashing, and the story of the men on board was ending, a new story was beginning. It was one of myths and searchers and romantics. Two tales woven together, each incomplete without the other. What La Follette had embarked on was unlike anything I’d ever heard among the writers I know: historical research spanning years and years in order to write a single poem. The special issue of the history quarterly was a byproduct. All the mining, the money, the people assisting in other parts of the world—La Follette wrangled it to write a poem that might never be published, that might sit forever in an archive. After I left our meeting at the restaurant, I pulled my car to the side of the road and jotted down a note about La Follette, one that felt addressed to my future self. That finally I’d met someone who’d found a way to block out all the inessentials of the world, who’d sequestered herself inside her curiosity and never lost her focus on protecting that. In the days and weeks and months after our meeting, I thought of her every time I became distracted. I thought about rising early in the morning, stationing myself in a corner of my house with only a candle and a pencil and the thoughts in my head. But I never did it. In March 2019, I asked La Follette for another interview. I wanted to talk about her poetry, I told her. I wanted to know where she wrote, and how. She said yes. She lives in a white World War II–era home on a long Salem street full of houses just like it. The branches and leaves of tall trees condense the misting rain into thick, heavy glops that fall on the people walking below. We sat in La Follette’s small dining room, off a kitchen painted a quiet mint green, at a table covered in a white floral tablecloth. There were stacks of books piled on top, mostly nonfiction books about maritime culture. There wasn’t any fiction; she doesn’t read it. Framed photographs hung on a wall next to the table—a dramatic slot canyon, a coastline shrouded in clouds. I’d noticed before that when La Follette talked about the galleon, she mentioned the sensory experience of what it must have been like on board the Santo Cristo—how it smelled, what the men ate. She imagined what their moans sounded like once they realized they’d run off course, wandering the ocean. She saw things differently, felt things differently, too. She told me why; it’s a neurological condition called synesthesia. When she looks at the color of someone’s shirt, a taste emerges across her palate or a tone buzzes in her ears. That day, she was wearing a purple fleece jacket that tasted of warm apple cake and butter. She had a gray one that put the earthy texture of dried mushrooms in her mouth. “After I wear it for an hour or two, I’m like, I gotta get out of this thing,” she said. “The colors that you see in the house are all colors that I can handle.” The tastes they generated were good ones; the tones weren’t too loud. For all her life, even before the galleon business, poetry to La Follette was like prayer or meditation or feeding herself regular meals. It was also a way of expressing the interconnected sensory experience she was living. A routine that allowed her to focus her way of seeing the world. She writes most days, and she begins late, after she’s finished working in her home office, made dinner, and read a book. It could be 11 p.m. She boils water for tea, then carries two kerosene lanterns into the dining room. She sets them on the table, touches a match to their wicks, and carefully replaces their glass chimneys. A pad of lined paper and a Bic pen are ready for her. She sits, turns around a small wooden clock so that it faces away from her—“I’m not in the world of time anymore,” she told me—and begins. The only image in her line of sight is a small woodcut of a seeker: a man whose head cranes upward, as if he’s looking beyond earth and sky into an unknown celestial world. She doesn’t stop writing for hours; the lanterns cast shadows that jump across the walls until one or two in the morning. “I’m in a very small pool of light, and there’s darkness all around me,” she said. There is only her small, looping cursive and the rhythm of the words on the page. And, occasionally, more tea. Two months after the OHQ hit local shelves, La Follette began work on her epic poem about the galleon. For years she’d kept to a strict routine, writing on Wednesdays and Thursdays, editing on Tuesdays and Saturdays. Now she added a new day: Sundays were for the galleon. On the day I visited her, she’d been at it for months, though she said she was taking a short break after writing about the wreck and the bloody aftermath. She’d known it was coming. Eventually, she’d write of a massacre, when indigenous men killed some of the sailors for assaulting local women. She knew it might stop her cold. Maybe she wouldn’t be able to continue. “I’ve been dealing with these men and their fates, trying to bring them back into history, for three years now,” she told me. But she marched into the breach headlong. She wrote and wrote, and her body was wrecked when she finished. She was exhausted, panting. “It was so emotionally intense,” she told me, her face slack at the memory. The poem would cover everything: the voyage, the wreck, the oral histories, the treasure hunting—all of it. Even the men like Fire and Kretsinger, whom I’d come to think of as a little wild-eyed. She rejected that idea. “Nobody who walks the borders of new ideas is going to be ordinary,” she said. “It’s not appropriate to dismiss them as wild-eyed crazies rooting in the mud of Neahkahnie. I look at them very differently. They were responding in their own way to the enormous and powerful presence of Neahkahnie Mountain. And also responding to the ancient but vague tragedy.” They were dreamers, like her.