Our fathers were living comfortably.... They had cattle and crops; they had salt marshes and banana trees.
Suddenly they saw a big boat rising out of the great ocean. This boat had wings all of white, sparkling like knives.
White men came out of the water and spoke words which no one understood.
Our ancestors took fright; they said that these were vumbi, spirits returned from the dead.
They pushed them back into the ocean with volleys of arrows. But the vumbi spat fire with a noise of thunder. Many men were killed. Our ancestors fled.
The chiefs and wise men said that these vumbi were the former possessors of the land....
From that time to our days now, the whites have brought us nothing but wars and miseries.
The trans-Atlantic slave trade seemed further confirmation that Europeans had come from the land of the dead, for after they took their shiploads of slaves out to sea, the captives never returned. Just as Europeans would be long obsessed with African cannibalism, so Africans imagined Europeans practicing the same thing. The whites were thought to turn their captives' flesh into salt meat, their brains into cheese, and their blood into the red wine Europeans drank. African bones were burned, and the gray ash became gunpowder. The huge, smoking copper cooking kettles that could be seen on sailing vessels were, it was believed, where all these deadly transformations began. The death tolls on the packed slave ships that sailed west from the Congo coast rose higher still when some slaves refused to eat the food they were given, believing that they would be eating those who had sailed before them.
As the years passed, new myths arose to explain the mysterious objects the strangers brought from the land of the dead. A nineteenth-century missionary recorded, for example, an African explanation of what happened when captains descended into the holds of their ships to fetch trading goods like cloth. The Africans believed that these goods came not from the ship itself but from a hole that led into the ocean. Sea sprites weave this cloth in an "oceanic factory, and, whenever we need cloth, the captain ... goes to this hole and rings a bell." The sea sprites hand him up their cloth, and the captain "then throws in, as payment, a few dead bodies of black people he has bought from those bad native traders who have bewitched their people and sold them to the white men." The myth was not so far from reality. For what was slavery in the American South, after all, but a system for transforming the labor of black bodies, via cotton plantations, into cloth?
***
Because African middlemen brought captives directly to their ships, Portuguese traders seldom ventured far from the coast. For nearly four centuries, in fact, after Diogo Cão came upon the Congo River, Europeans did not know where the river came from. It pours some 1.4 million cubic feet of water per second into the ocean; only the Amazon carries more water. Besides its enormous size and unknown course, the Congo posed another puzzle. Seamen noticed that its flow, compared with that of other tropical rivers, fluctuated relatively little during the year. Rivers such as the Amazon and the Ganges had phases of extremely high water and low water, depending on whether the land they drained was experiencing the rainy or the dry season. What made the Congo different?
The reason several centuries' worth of visitors failed to explore the Congo's source was that they couldn't sail upstream. Anyone who tried found that the river turned into a gorge, at the head of which were impassable rapids.
Much of the Congo River basin, we now know, lies on a plateau in the African interior. From the western rim of this plateau, nearly a thousand feet high, the river descends to sea level in a mere 220 miles. During this tumultuous descent, the river squeezes through narrow canyons, boils up in waves 40 feet high, and tumbles over 32 separate cataracts. So great is the drop and the volume of water that these 220 miles have as much hydroelectric potential as all the lakes and rivers of the United States combined.
For any sailor bold enough to get out of his ship and walk, the land route around the rapids wound uphill through rough, rocky country feared for its treacherous cliffs and ravines and for malaria and the other diseases to which Europeans had no immunity. Only with enormous difficulty did some Capuchin missionaries twice manage to get briefly inland as far as the top of the great rapids. A Portuguese expedition that tried to repeat this trek never returned. By the beginning of the nineteenth century, Europeans still knew nothing about the interior of central Africa or about where the river began.
In 1816, a British expedition, led by Captain James K. Tuckey of the Royal Navy, set off to find the Congo's origins. His two ships carried a wonderfully odd assortment of people: Royal Marines, carpenters, blacksmiths, a surgeon, a gardener from the royal gardens at Kew, a botanist, and an anatomist. The anatomist was directed, among other things, to make a careful study of the hippopotamus and to "preserve in spirits and if possible in triplicate, the organ of hearing of this animal." A Mr. Cranch was entered on the ship's log as Collector of Objects of Natural History; another expedition member was simply listed as Volunteer and Observant Gentleman.
When he arrived at the Congo's mouth, Tuckey counted eight slave ships from various nations at anchor, awaiting their cargoes. He sailed his own ships as far up the river as he could and then set off to skirt the thunderous rapids overland. But he and his exhausted men grew discouraged by endless "scrambling up the sides of almost perpendicular hills, and over great masses of quartz." These came to be called the Crystal Mountains. The river was a mass of foaming rapids and enormous whirlpools. At a rare calm stretch Tuckey observed, rather provincially, that "the scenery was beautiful and not inferior to any on the banks of the Thames." One by one, the Englishmen began to suffer from an unknown illness, most likely yellow fever, and after about 150 miles, Tuckey lost heart. His party turned around, and he died shortly after getting back to his ship. By the time the shaken survivors of the expedition made their way back to England, twenty-one of the fifty-four men who had set out were dead. The source of the Congo River and the secret of its steady flow was still a mystery. For Europeans, Africa remained the supplier of valuable raw materials—human bodies and elephant tusks. But otherwise they saw the continent as faceless, blank, empty, a place on the map waiting to be explored, one ever more frequently described by the phrase that says more about the seer than the seen: the Dark Continent.
Part I: Walking into Fire
HMCO to provide PART TITLE
1. "I SHALL NOT GIVE UP THE CHASE"
ON JANUARY 28, 1841, a quarter-century after Tuckey's failed expedition, the man who would spectacularly accomplish what Tuckey tried to do was born in the small Welsh market town of Denbigh. He was entered on the birth register of St. Hilary's Church as "John Rowlands, Bastard"—an epithet that was to mark the boy for the rest of his life, a life obsessively devoted to living down a sense of shame. Young John was the first of five illegitimate children born to Betsy Parry, a housemaid. His father may have been John Rowlands, a local drunkard who died of delirium tremens, or a prominent and married lawyer named James Vaughan Horne, or a boyfriend of Betsy Parry's in London, where she had been working.
After giving birth, Betsy Parry departed from Denbigh in disgrace, leaving her baby behind in the home of his two uncles and his maternal grandfather, a man who believed a boy needed a "sound whipping" if he misbehaved. When John was five, his grandfather died, and the uncles immediately got rid of their unwanted nephew by paying a local family half a crown a week to take him in. When the family asked for more money, the uncles refused. One day the foster family told young John that their son Dick would take him to visit his "Aunt Mary" in another village:
The way seemed interminable and tedious.... At last Dick set me down from his shoulders before an immense stone building, and, passing through tall iron gates, he pulled at a bell, which I could hear clanging noisily in the distant interior. A sombre-faced stranger appeared at the door, who, despite my remon-strances, seized me by the hand and drew me within, while Dick tried to sooth my fears with glib promises that he was o
nly going to bring Aunt Mary to me. The door closed on him and, with the echoing sound, I experienced for the first time the awful feeling of utter desolateness.
Six-year-old John Rowlands was now an inmate of the St. Asaph Union Workhouse.
Records of life at St. Asaph's are generally covered by a veil of Victorian euphemism, but a local newspaper complained that the master of the workhouse was an alcoholic who took "indecent liberties" with women on his staff. An investigative commission that visited the workhouse in 1847, about the time John Rowlands arrived, reported that male adults "took part in every possible vice," and that children slept two to a bed, an older child with a younger, resulting in their starting "to practice and understand things they should not." For the rest of his life, John Rowlands would show a fear of sexual intimacy in any form.
Whatever John may have endured or seen in the workhouse dormitory, in its schoolroom he thrived. For his achievements he won a prize Bible from the local bishop. He was fascinated by geography. He had an unusual ability to mimic someone else's handwriting after studying it for a few minutes. His own penmanship was strikingly graceful; his youthful signature was stylish and forward-leaning, with the stems and tails of the letters sweeping dramatically far above and below the line. It was as if, through his handwriting, he were trying to pull himself out of disgrace and turn the script of his life from one of poverty to one of elegance.
One evening, when John was twelve, his supervisor "came up to me during the dinner-hour, when all the inmates were assembled, and, pointing out a tall woman with an oval face, and a great coil of dark hair behind her head, asked me if I recognized her.
"'No, sir,' I replied.
"'What, do you not know your own mother?'
"I started, with a burning face, and directed a shy glance at her, and perceived she was regarding me with a look of cool, critical scrutiny. I had expected to feel a gush of tenderness towards her, but her expression was so chilling that the valves of my heart closed as with a snap."
Adding to his shock was the fact that his mother had brought two new illegitimate children to St. Asaph's with her, a boy and a girl. Some weeks later, she left the workhouse. For John, it was the latest in a chain of abandonments.
At fifteen, John left St. Asaph's and stayed with a succession of relatives, all of whom seemed queasy about sheltering a poorhouse cousin. At seventeen, while he was living with an uncle in Liverpool and working as a butcher's delivery boy, he feared he was about to be turned out once more. One day he delivered some meat to an American merchant ship at the docks, the Windermere. The captain eyed this short but sturdy-looking young man and asked, "How would you like to sail in this ship?"
In February 1859, after a seven-week voyage, the Windermere landed in New Orleans, where the young newcomer jumped ship. He long remembered the city's fascinating array of smells: tar, brine, green coffee, rum, and molasses. Roaming the streets in search of work, on the porch of a warehouse he spied a middle-aged man in a stovepipe hat, a cotton broker, as it turned out, and approached him: "Do you want a boy, sir?"
The cotton broker, impressed by John's only reference, the prize Bible with the bishop's inscription, took on the Welsh teenager as an employee. Soon after, young John Rowlands, now living in the New World, decided to give himself a new name. The procedure was gradual. In the 1860 New Orleans census, he is listed as "J. Rolling." A woman who knew him at this time remembered him as John Rollins: "smart as a whip, and much given to bragging, big talk and telling stories." Within a few years, however, he began using the first and last name of the merchant who had given him his job. He continued to experiment with the middle names, using Morley, Morelake, and Moreland before finally settling on Morton. And so the boy who had entered the St. Asaph Union Workhouse as John Rowlands became the man who would soon be known worldwide as Henry Morton Stanley.
Stanley gave himself not only a new name; he tried for the rest of his life to give himself a new biography. The man who would become the most famous explorer of his time, renowned for his accurate observations of African wildlife and terrain, was a world-class obfuscator when it came to his early life. In his autobiography, for example, he tells of leaving the Welsh workhouse in melodramatic terms: he leaped over a garden wall and escaped, he claims, after leading a class rebellion against a cruel supervisor named James Francis, who had viciously brutalized the entire senior class. "'Never again,' I shouted, marvelling at my own audacity. The words had scarcely escaped me ere I found myself swung upwards into the air by the collar of my jacket and flung into a nerveless heap on the bench. Then the passionate brute pummelled me in the stomach until I fell backward, gasping for breath. Again I was lifted, and dashed on the bench with a shock that almost broke my spine." Stanley was then a vigorous, healthy fifteen-year-old and would not have been an easy victim for Francis, a former coal miner who had lost one hand in a mining accident. Other students later recalled no mutiny, much less one led by Stanley; they remembered Francis as a gentle man and Stanley as a teacher's pet, often given favors and encouragement and put in charge of the class when Francis was away. Workhouse records show Stanley leaving not as a runaway but to live at his uncle's while going to school.
Equally fanciful is Stanley's account of his time in New Orleans. He lived, he says, at the home of the benevolent cotton broker, Henry Stanley, and his saintly, fragile wife. When a yellow fever epidemic struck the city, she sickened and died, in a bed curtained with white muslin, but at the moment of death "she opened her mild eyes, and spoke words as from afar: 'Be a good boy. God bless you!'"
Soon after, her sorrowing widower clasped his young tenant and employee to his breast and declared that "in future you are to bear my name." What followed, Stanley claims, were two idyllic years of traveling on business with the man he refers to as "my father." They took river boats up and down the Mississippi, walking the decks together, reading aloud to each other, and talking about the Bible. But sadly, in 1861, Stanley's generous adoptive father followed his beloved wife into the next world. "For the first time I understood the sharpness of the pang which pierces the soul when a loved one lies with folded hands icy cold in the eternal sleep. As I contemplated the body I vexed myself with asking, Had my conduct been as perfect as I then wished it had been? Had I failed in aught? Had I esteemed him as he deserved?"
A poignant story—except that records show that both the elder Stanleys did not die until 1878, seventeen years later. Although they did adopt two children, both were girls. According to city directories and census reports, young Stanley lived not in their home but in a series of boarding houses. And Stanley the merchant had an angry quarrel and permanent rupture with his employee, after which he asked that the young man's name never again be mentioned in his presence.
Stanley's wishful description of his youth clearly owes something to his contemporary Charles Dickens, similarly fond of deathbed scenes, saintly women, and wealthy benefactors. It also owes much to Stanley's feeling that his real life was so embedded in disgrace that he would have to invent whatever self he presented to the world. Not only did he make up events in his autobiography, but he created journal entries about a dramatic shipwreck and other adventures that never happened. Sometimes an episode in his African travels appears in strikingly different form in his journal, in letters, in the newspaper articles he sent home, and in the books he wrote after each trip. Psychohistorians have had a feast.
One of the more revealing episodes Stanley describes or invents took place soon after he arrived in New Orleans, when he was sharing a bed in a boarding house with Dick Heaton, another young man who had come over from Liverpool as a deckhand. "He was so modest he would not retire by candle-light, and ... when he got into bed he lay on the verge of it, far removed from contact with me. When I rose in the morning I found that he was not undressed." One day Stanley awoke and, looking at Dick Heaton asleep at his side, was "amazed to see what I took to be two tumours on his breast.... I sat up ... and cried out...'I know! I know! Dick, yo
u are a girl.'" That evening Dick, who by then had confessed to being Alice, was gone. "She was never seen, or heard of, by me again; but I have hoped ever since that Fate was as propitious to her, as I think it was wise, in separating two young and simple creatures who might have been led, through excess of sentiment, into folly."
Like his Dickensian deathbed scene, this has an echo of legend—of the girl who disguises herself as a boy so that she can enlist as a soldier or run away to sea. Whether real or made up, the episode's emotional message is the same: Stanley's horror at the idea of finding himself so close to a woman.
When the American Civil War began, Stanley joined the Confederate Army, and in April 1862 went into combat with his regiment of Arkansas Volunteers at the battle of Shiloh, in Tennessee. On the second day of fighting he was surrounded by half a dozen Union soldiers and soon afterward found himself in a crowded, typhus-ridden prisoner-of-war camp outside Chicago. The only way out of this miserable place, he discovered, was to enlist in the Union Army, which he promptly did, only to fall ill with dysentery and receive a medical discharge. After working his way back and forth across the Atlantic as a sailor, in 1864 he enlisted in the Union Navy. His fine handwriting got him a post as ship's clerk on the frigate Minnesota. When the ship bombarded a Confederate fort in North Carolina, Stanley became one of the few people to see combat on both sides of the Civil War.
The Minnesota returned to port in early 1865, and the restless Stanley deserted. Now the pace of his movements accelerates. It is as if he has no more patience for confining, regulated institutions like the workhouse, a merchant ship, or the military. He goes first to St. Louis, signs on as a free-lance contributor to a local newspaper, and sends back a series of florid dispatches from ever farther west: Denver, Salt Lake City, San Francisco. He writes disapprovingly of "debauchery and dissipation" and the "whirlpool of sin" of the Western frontier towns.
King Leopold's Ghost: A Story of Greed, Terror, and Heroism in Colonial Africa Page 3
