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So I knew even before it happened that Tyler would go the same way. I could hear his hand-wringing through the long echo of the telephone. He was deciding what to do, but I knew something he did not: that the decision had already been made, and what he was doing now was just the long work of justifying it.

It was October when I got the letter.

It came in the form of a PDF attached to an email from Tyler and Stefanie. The message explained that the letter had been drafted carefully, thoughtfully, and that a copy would be sent to my parents. When I saw that, I knew what it meant. It meant Tyler was ready to denounce me, to say my father’s words, that I was possessed, dangerous. The letter was a kind of voucher, a pass that would admit him back into the family.

I couldn’t get myself to open the attachment; some instinct had seized my fingers. I remembered Tyler as he’d been when I was young, the quiet older brother reading his books while I lay under his desk, staring at his socks and breathing in his music. I wasn’t sure I could bear it, to hear those words in his voice.

I clicked the mouse, the attachment opened. I was so far removed from myself that I read the entire letter without understanding it: Our parents are held down by chains of abuse, manipulation, and control …. They see change as dangerous and will exile anyone who asks for it. This is a perverted idea of family loyalty …. They claim faith, but this is not what the gospel teaches. Keep safe. We love you.

From Tyler’s wife, Stefanie, I would learn the story of this letter, how in the days after my father had threatened disownment, Tyler had gone to bed every night saying aloud to himself, over and over, “What am I supposed to do? She’s my sister.”

When I heard this story, I made the only good decision I had made for months: I enrolled in the university counseling service. I was assigned to a sprightly middle-aged woman with tight curls and sharp eyes, who rarely spoke in our sessions, preferring to let me talk it out, which I did, week after week, month after month. The counseling did nothing at first—I can’t think of a single session I would describe as “helpful”—but their collective power over time was undeniable. I didn’t understand it then, and I don’t understand it now, but there was something nourishing in setting aside that time each week, in the act of admitting that I needed something I could not provide for myself.

Tyler did send the letter to my parents, and once committed he never wavered. That winter I spent many hours on the phone with him and Stefanie, who became a sister to me. They were available whenever I needed to talk, and back then I needed to talk quite a lot.

Tyler paid a price for that letter, though the price is hard to define. He was not disowned, or at least his disownment was not permanent. Eventually he worked out a truce with my father, but their relationship may never be the same.

I’ve apologized to Tyler more times than I can count for what I’ve cost him, but the words are awkwardly placed and I stumble over them. What is the proper arrangement of words? How do you craft an apology for weakening someone’s ties to his father, to his family? Perhaps there aren’t words for that. How do you thank a brother who refused to let you go, who seized your hand and wrenched you upward just as you had decided to stop kicking, and sink? There aren’t words for that, either.

Winter was long that year, the dreariness punctuated only by my weekly counseling sessions and the odd sense of loss, almost bereavement, I felt whenever I finished one TV series and had to find another.

Then it was spring, then summer, and finally as summer turned to fall, I found I could read with focus. I could hold thoughts in my head besides anger and self-accusation. I returned to the chapter I had written nearly two years before at Harvard. Again I read Hume, Rousseau, Smith, Godwin, Wollstonecraft and Mill. Again I thought about the family. There was a puzzle in it, something unresolved. What is a person to do, I asked, when their obligations to their family conflict with other obligations—to friends, to society, to themselves?

I began the research. I narrowed the question, made it academic, specific. In the end, I chose four intellectual movements from the nineteenth century and examined how they had struggled with the question of family obligation. One of the movements I chose was nineteenth-century Mormonism. I worked for a solid year, and at the end of it I had a draft of my thesis: “The Family, Morality, and Social Science in Anglo-American Cooperative Thought, 1813–1890.”

The chapter on Mormonism was my favorite. As a child in Sunday school, I’d been taught that all history was a preparation for Mormonism: that every event since the death of Christ had been fashioned by God to make possible the moment when Joseph Smith would kneel in the Sacred Grove and God would restore the one true church. Wars, migrations, natural disasters—these were mere preludes to the Mormon story. On the other hand, secular histories tended to overlook spiritual movements like Mormonism altogether.

My dissertation gave a different shape to history, one that was neither Mormon nor anti-Mormon, neither spiritual nor profane. It didn’t treat Mormonism as the objective of human history, but neither did it discount the contribution Mormonism had made in grappling with the questions of the age. Instead, it treated the Mormon ideology as a chapter in the larger human story. In my account, history did not set Mormons apart from the rest of the human family; it bound them to it.

I sent Dr. Runciman the draft, and a few days later we met in his office. He sat across from me and, with a look of astonishment, said it was good. “Some parts of it are very good,” he said. He was smiling now. “I’ll be surprised if it doesn’t earn a doctorate.”

As I walked home carrying the heavy manuscript, I remembered attending one of Dr. Kerry’s lectures, which he had begun by writing, “Who writes history?” on the blackboard. I remembered how strange the question had seemed to me then. My idea of a historian was not human; it was of someone like my father, more prophet than man, whose visions of the past, like those of the future, could not be questioned, or even augmented. Now, as I passed through King’s College, in the shadow of the enormous chapel, my old diffidence seemed almost funny. Who writes history? I thought. I do.

On my twenty-seventh birthday, the birthday I had chosen, I submitted my PhD dissertation. The defense took place in December, in a small, simply furnished room. I passed and returned to London, where Drew had a job and we’d rented a flat. In January, nearly ten years to the day since I’d set foot in my first classroom at BYU, I received confirmation from the University of Cambridge: I was Dr. Westover.

I had built a new life, and it was a happy one, but I felt a sense of loss that went beyond family. I had lost Buck’s Peak, not by leaving but by leaving silently. I had retreated, fled across an ocean and allowed my father to tell my story for me, to define me to everyone I had ever known. I had conceded too much ground—not just the mountain, but the entire province of our shared history.

It was time to go home.

39

Watching the Buffalo

It was spring when I arrived in the valley. I drove along the highway to the edge of town, then pulled over at the drop-off overlooking the Bear River. From there I could look out over the basin, a patchwork of expectant fields stretching to Buck’s Peak. The mountain was crisp with evergreens, which were luminous set against the browns and grays of shale and limestone. The Princess was as bright as I’d ever seen her. She stood facing me, the valley between us, radiating permanence.

The Princess had been haunting me. From across the ocean I’d heard her beckoning, as if I were a troublesome calf who’d wandered from her herd. Her voice had been gentle at first, coaxing, but when I didn’t answer, when I stayed away, it had turned to fury. I had betrayed her. I imagined her face contorted with rage, her stance heavy and threatening. She had been living in my mind like this for years, a deity of contempt.

But seeing her now, standing watch over her fields and pastures, I realized that I had misunderstood her. She was not angry with me for leaving, because leaving was a part of her cycle. Her role was not to corral the buffalo, not to gather and confine them by force. It was to celebrate their return.

I backtracked a quarter mile into town and parked beside Grandma-over-in-town’s white picket fence. In my mind it was still her fence, even though she didn’t live here anymore: she had been moved to a hospice facility near Main Street.

I had not seen my grandparents in three years, not since my parents had begun telling the extended family that I was possessed. My grandparents loved their daughter. I was sure they had believed her account of me. So I had surrendered them. It was too late to reclaim Grandma—she was suffering from Alzheimer’s and would not have known me—so I had come to see my grandfather, to find out whether there would be a place for me in his life.

We sat in the living room; the carpet was the same crisp white from my childhood. The visit was short and polite. He talked about Grandma, whom he had cared for long after she ceased to recognize him. I talked about England. Grandpa mentioned my mother, and when he spoke of her it was with the same look of awe that I had seen in the faces of her followers. I didn’t blame him. From what I’d heard, my parents were powerful people in the valley. Mother was marketing her products as a spiritual alternative to Obamacare, and she was selling product as fast as she could make it, even with dozens of employees.

God had to be behind such a wondrous success, Grandpa said. My parents must have been called by the Lord to do what they have done, to be great healers, to bring souls to God. I smiled and stood to go. He was the same gentle old man I remembered, but I was overwhelmed by the distance between us. I hugged him at the door, and gave him a long look. He was eighty-seven. I doubted whether, in the years he had left, I would be able to prove to him that I was not what my father said I was, that I was not a wicked thing.

Tyler and Stefanie lived a hundred miles north of Buck’s Peak, in Idaho Falls. It was there I planned to go next, but before leaving the valley, I wrote my mother. It was a short message. I said I was nearby and wanted her to meet me in town. I wasn’t ready to see Dad, I said, but it had been years since I’d seen her face. Would she come?

I waited for her reply in the parking lot at Stokes. I didn’t wait long.

It pains me that you think it is acceptable to ask this. A wife does not go where her husband is not welcome. I will not be party to such blatant disrespect.fn1

The message was long and reading it made me tired, as if I’d run a great distance. The bulk of it was a lecture on loyalty: that families forgive, and that if I could not forgive mine, I would regret it for the rest of my life. The past, she wrote, whatever it was, ought to be shoveled fifty feet under and left to rot in the earth.

Mother said I was welcome to come to the house, that she prayed for the day when I would run through the back door, shouting, “I’m home!”

I wanted to answer her prayer—I was barely more than ten miles from the mountain—but I knew what unspoken pact I would be making as I walked through that door. I could have my mother’s love, but there were terms, the same terms they had offered me three years before: that I trade my reality for theirs, that I take my own understanding and bury it, leave it to rot in the earth.

Mother’s message amounted to an ultimatum: I could see her and my father, or I would never see her again. She has never recanted.

The parking lot had filled while I was reading. I let her words settle, then started the engine and pulled onto Main Street. At the intersection I turned west, toward the mountain. Before I left the valley, I would set eyes on my home.

Over the years I’d heard many rumors about my parents: that they were millionaires, that they were building a fortress on the mountain, that they had hidden away enough food to last decades. The most interesting, by far, were the stories about Dad hiring and firing employees. The valley had never recovered from the recession; people needed work. My parents were one of the largest employers in the county, but from what I could tell Dad’s mental state made it difficult for him to maintain employees long-term: when he had a fit of paranoia, he tended to fire people with little cause. Months before, he had fired Diane Hardy, Rob’s ex-wife, the same Rob who’d come to fetch us after the second accident. Diane and Rob had been friends with my parents for twenty years. Until Dad fired Diane.

It was perhaps in another such fit of paranoia that Dad fired my mother’s sister Angie. Angie had spoken to Mother, believing her sister would never treat family that way. When I was a child it had been Mother’s business; now it was hers and Dad’s together. But at this test of whose it was really, my father won: Angie was dismissed.

It is difficult to piece together what happened next, but from what I later learned, Angie filed for unemployment benefits, and when the Department of Labor called my parents to confirm that she had been terminated, Dad lost what little reason remained to him. It was not the Department of Labor on the phone, he said, but the Department of Homeland Security, pretending to be the Department of Labor. Angie had put his name on the terrorist watch list, he said. The Government was after him now—after his money and his guns and his fuel. It was Ruby Ridge all over again.

I pulled off the highway and onto the gravel, then stepped out of the car and gazed up at Buck’s Peak. It was clear immediately that at least some of the rumors were true—for one, that my parents were making huge sums of money. The house was massive. The home I’d grown up in had had five bedrooms; now it had been expanded in all directions and looked as though it had at least forty.

It would only be a matter of time, I thought, before Dad started using the money to prepare for the End of Days. I imagined the roof lined with solar panels, laid out like a deck of cards. “We need to be self-sufficient,” I imagined Dad would say as he dragged the panels across his titanic house. In the coming year, Dad would spend hundreds of thousands of dollars buying equipment and scouring the mountain for water. He didn’t want to be dependent on the Government, and he knew Buck’s Peak must have water, if he could only find it. Gashes the size of football fields would appear at the mountain base, leaving a desolation of broken roots and upturned trees where once there had been a forest. He was probably chanting, “Got to be self-reliant” the day he climbed into a crawler and tore into the fields of satin wheat.

Grandma-over-in-town died on Mother’s Day.

I was doing research in Colorado when I heard the news. I left immediately for Idaho, but while traveling realized I had nowhere to stay. It was then that I remembered my aunt Angie, and that my father was telling anyone who would listen that she had put his name on a terrorist watch list. Mother had cast her aside; I hoped I could reclaim her.