At some point while he was in the Congo, Rom must have begun planning his book. Did Rom, finding that Conrad spoke perfect French, confide in him his literary dreams? Did Conrad see one of Rom's paintings on the wall at Leopoldville, just as Marlow sees one of Kurtz's? Or was it sheer coincidence that the real head-collector Rom and the imaginary head-collector Kurtz were both painters and writers? We will never know.
There are several other tantalizing parallels between Léon Rom and Mr. Kurtz. In the novel, Kurtz succeeds in "getting himself adored" by the Africans of the Inner Station: chiefs crawl on the ground before him, the people obey him with slavish devotion, and a beautiful black woman apparently is his concubine. In 1895, a disapproving Force Publique lieutenant confided to his diary a strikingly similar situation involving a fellow officer:
He makes his agents starve while he gives lots of food to the black women of his harem (for he wants to act like a great Arab chief).... Finally, he got into his dress uniform at his house, brought together his women, picked up some piece of paper and pretended to read to them that the king had named him the big chief and that the other whites of the station were only small fry.... He gave fifty lashes to a poor little negress because she wouldn't be his mistress, then he gave her to a soldier.
What is significant is how the diarist introduces his account of the officer: "This man wants to play the role of a second Rom."
Finally, the murderousness of Kurtz seems to echo one other detail about Rom. When Rom was station chief at Stanley Falls, the governor general sent a report back to Brussels about some agents who "have the reputation of having killed masses of people for petty reasons." He mentions Rom's notorious flower bed ringed with human heads, and then adds: "He kept a gallows permanently erected in front of the station!"
We do not know whether Rom was already acting out any of these dreams of power, murder, and glory when Conrad passed through Leopoldville in 1890 or whether he only talked of them. Whatever the case, the moral landscape of Heart of Darkness and the shadowy figure at its center are the creations not just of a novelist but of an open-eyed observer who caught the spirit of a time and place with piercing accuracy.
10. THE WOOD THAT WEEPS
IT WAS RAINING in London on July 12, 1890, but the crowd gathered outside Westminster Abbey anyway, ignoring the downpour. Thousands of people surged back and forth on the slick pavement, trying to glimpse the dignitaries who stepped out of carriages and filed into the cathedral between lines of policemen: former Prime Minister Gladstone, the speaker of the House of Commons, the lord chancellor, assorted dukes and princes, bejeweled women and bemedaled generals. The rich and famous filled the abbey, even standing in the aisles.
Finally, a carriage pulled up and the man everyone was waiting for eased himself out, ill, pale, leaning on a walking stick. Henry Morton Stanley was about to do something more daunting for him than any of his African adventures. He was getting married.
The bride, Dorothy Tennant, was the eccentric, high-society portrait painter who had previously rejected him. While the explorer had been plodding through the jungle in search of Emin Pasha, Tennant had changed her mind. On his return to England, she had begun sending Stanley startlingly passionate letters. "Suppose a wild, uncultivated tract of land and suppose that one day this land is ploughed up and sown with corn. If the field could speak it might say: 'I have never borne corn, I do not bear corn, I shall never bear corn.' And yet all the while the wheat lies hidden in its bosom.... My love is a flame which will never die, it began so small a spark you could not see it light, now it burns like the altar flame."
To the altar it was. The news spread, the price of Tennant's paintings soared, the congratulations poured in from around the world. Queen Victoria gave Tennant a locket with thirty-eight diamonds, and Thomas Edison sent one of his new phonograph machines. From Brussels, Leopold dispatched his representative, the Count d'Aarche, to be best man.
On the day itself, Stanley was painfully ill with gastritis, an inflammation of the stomach lining. He had suffered from it before, but its recurrence now was probably not by chance. He tottered up the aisle of Westminster Abbey but had to sit in an armchair for part of the ceremony. After the wedding, he was helped into the couple's carriage. Protected by a mounted police escort, it headed off through a shouting and jostling crowd that almost blocked its passage. During the reception, Stanley lay on a couch in a separate, darkened room, in agony. The illness continued into the honeymoon.
At war in Stanley all his life were the craving for acceptance and the fear of intimacy. The fear was so strong, believes the explorer's most thorough biographer, Frank McLynn, that Stanley's marriage was never consummated. The evidence is mainly circumstantial. Dorothy Stanley did not produce children, and clearly, despite her letters, had powerful neuroses of her own. In a most unromantic decision, Stanley insisted that his young male assistant come along on the couple's honeymoon in Switzerland. Finally, Stanley's diary of the honeymoon period has several passages inked out, apparently by his wife after his death. The end of one such entry, however, is legible: "I do not regard it wifely, to procure these pleasures, at the cost of making me feel like a monkey in a cage." Stanley's fear of women was so great, McLynn concludes, that "when he was finally called upon to satisfy a wife, Stanley in effect broke down and confessed that he considered sex for the beasts."
Whether this inference is right or—as another biographer maintains—wrong, Stanley's painful inhibitions are a reminder that the adventurers who carried out the European seizure of Africa were often not the bold, bluff, hardy men of legend, but restless, unhappy, driven men, in flight from something in their past or in themselves. The economic explanations of imperial expansion—the search for raw materials, labor, and markets—are all valid, but there was psychological fuel as well.
Stanley's marriage marked the end of his exploring; he now devoted his time to being famous. Having reached the upper class at last, he became something of a caricature of its attitudes. He traveled about the world giving lectures and after-dinner speeches, receiving honorary degrees, inaugurating railroads, and granting interviews. He fulminated against sloth, socialism, immorality, "general mediocrity," labor unions, Irish nationalism, the eight-hour working day, women journalists, and American hotel servants ("untrained, undisciplined, loutish and ill-bred"). He received a knighthood and was elected to Parliament. When he made a speaking tour of the United States and Canada, he again took along his young assistant; his wife took her mother. Doubly chaperoned, the Stanleys traveled across the continent in royal style in a private railroad car complete with grand piano. The car was named the Henry M. Stanley.
***
Only two years after Stanley hobbled down the cathedral aisle, another man accomplished a remarkable feat of exploration in the Congo. Unlike Stanley's journeys, his was respectful and nonviolent. But William Sheppard seldom shows up in the annals of exploration, because he doesn't fit the conventional image of the white explorer in Africa. To begin with, he wasn't white.
Paradoxically, what allowed Sheppard, a black American, to go to the Congo at all was partly the work of the white supremacist Alabama Senator John Tyler Morgan, who had helped engineer United States recognition of Leopold's Congo in the hope that American blacks would emigrate there. Morgan and his fellow send-them-back-to-Africa enthusiasts had long envisaged, as a first step, dispatching black American missionaries to the continent. They would be a beachhead, Morgan hoped, for millions of American blacks to follow, the sooner the better. As early as 1865—the year white Southerners lost all hope of keeping blacks in their place as slaves—the General Assembly of the Southern Presbyterian Church had voted to begin recruiting "missionaries from among the African race on this continent, who may bear the Gospel of the grace of God to the homes of their ancestors."
It was some years after the Civil War before such plans could take effect. For one thing, the Southern Presbyterians, whose enthusiasm for slavery had made them split off from P
resbyterians in the North, not surprisingly had few black members. Nonetheless, the back-to-Africa plans of white racist diehards like Morgan in part overlapped with the interests of some African Americans. Although few were interested in moving to Africa permanently, George Washington Williams was not the only black American of his time who wanted to work there. The Reverend William Sheppard had the same ambition, and probably for the same unspoken reason: this might be a way to escape the humiliating barriers of segregation.
Born in Virginia in 1865, Sheppard had gone to the state's Hampton Institute, one of the few higher educational institutions for blacks in the South. After further study at the Colored Theological Seminary in Tuscaloosa, Alabama, he worked as a Presbyterian minister in Montgomery and Atlanta, where he acquired a reputation for energy, zest, and physical courage. At one point, he saved someone from drowning; at another, he ran up three flights of stairs in a burning house to rescue a woman and got burned in the process. In the late 1880s, Sheppard began petitioning the Southern Presbyterian Church to send him to Africa as a missionary.
For two years the Presbyterians put Sheppard on hold: church authorities wouldn't let him go to Africa unless a white man was available to be his superior. At last, with encouragement from Senator Morgan himself, an aspiring white missionary appeared—the Reverend Samuel Lapsley, a year younger than Sheppard and the son of Morgan's former law partner. Although one was the descendant of slaves and the other of slave-owners, the two young clerics hit it off well and set out together for the Congo. On the way, with introductions from Morgan and Henry Shelton Sanford, Lapsley met President Benjamin Harrison in Washington and King Leopold II in Brussels. Sheppard, being black, was not included in these audiences. Sanford insisted that Lapsley get a silk top hat for his trip to the Royal Palace to meet Leopold, and the king charmed Lapsley as much as he did other visitors.
In May 1890, Sheppard and Lapsley arrived in the Congo, and for some weeks stayed at a mission station just outside Matadi. As the two of them assembled porters and supplies for the trip around the lower Congo River rapids, someone else doing the same thing on the streets of this small hillside town was Joseph Conrad. He and his caravan began walking up the trail to Stanley Pool eleven days after the Americans.
Having conferred with experienced missionaries at Stanley Pool and upriver, Lapsley and Sheppard decided to establish the first Southern Presbyterian mission far up the Kasai River. Sheppard went off into the bush for several weeks to recruit African helpers; Lapsley stayed at an American mission station in Leopoldville, where he again crossed paths with Conrad. (The novelist may have braved not just malaria and dysentery, but also some evangelizing. Conrad, Lapsley wrote home, "is sick in a room at the other end of the court. As I sit ... I look across the fruit and palm trees right into his window. He is a gentlemanly fellow. An English Testament on his table furnishes a handle I hope to use on him.")
Once they completed their preparations, the two young missionaries headed up the Kasai. The letters Lapsley sent home during these months ring with an admiration for Sheppard that would have been nearly impossible for a white man to voice for a black back home. "The Bateke think there is nobody like 'Mundéle Ndom,' the black white man, as they call Sheppard.... His temper is bright and even—really a man of unusual graces and strong points of character. So I am thankful to God for Sheppard." He describes Sheppard as a "born trader.... I let him do most of the buying," and speaks admiringly of Sheppard's physical hardiness and his skill at hunting, of his coping with storms that threatened to blow away their tents, and of Sheppard's pulling himself fifteen feet down an anchor chain underwater to loosen the snagged anchor. Sheppard once shot a hippo, jumped into the water to tie a rope around it, and narrowly escaped a crocodile who also had an eye on the hippo. The black man was supposed to be the junior partner in the mission, but as one reads Lapsley's letters, one is reminded of James Barrie's play The Admirable Crichton, in which a yacht full of upper-class Britons is shipwrecked on an island, and the resourceful butler becomes the leader.
William Sheppard was the first black American missionary in the Congo. As we listen to him in the book, letters, and magazine articles he writes over the next two decades, and in speeches given to rapt audiences at Hampton and elsewhere while he is on leave, we hear someone strikingly different from almost all the Americans and Europeans who have been to Africa before him. He is, to be sure, a Christian evangelist, and remains one for the twenty years he works in Africa. He occasionally expresses the customary condescension toward "the dense darkness of heathenism" and the "wild, naked savages, bowing down to idols, filled with superstition and sin." But his tone is usually far different. "I always wanted to live in Africa," Sheppard writes to a friend back in the United States; "I felt that I would be happy, and so I am." He eagerly absorbs his new surroundings along the Kasai River: "We immediately began to study their language by pointing at objects and writing down the names they gave us." He acquires pet parrots and a small black monkey jokingly named Tippu Tip, after the Afro-Arab slave-trader. His voice, stronger and more confident, becomes that of a man who feels, in a way that is perhaps, politically and religiously, too risky for him to fully explore, that he has come home. He rejoices at being among "my people" in "the country of my forefathers."
In early 1892, Lapsley had to go to Boma, the capital, on mission business, and left Sheppard alone for some months on the Kasai. When Sheppard joyfully met the steamer he thought was bringing Lapsley back, to his shock he found a letter from another missionary:
Dear Bro. Sheppard:
You will be surprised and grieved to know that your friend and comrade, Rev. S. N. Lapsley, while here at the coast was taken down with bilious hematuric fever, and on the 26th of March died."
The Southern Presbyterians, embarrassed to find themselves with a black man in de facto command of their new Congo mission, dispatched more white Presbyterians to the Congo. By the time they arrived, Sheppard had had several years' experience in the territory, and had become, according to a Belgian trader, very popular "among the BaKuba whose language he alone speaks of all the Europeans."
Sheppard continued to thrive. He loved to hunt and was famous for his charismatic oratory and strength. He rode what he cheerfully claimed was the first bicycle in central Africa. His joi de vivre seems to have made him liked by almost everyone, black and white. It may be a measure of his popularity that when, later in his life, he strayed from his marriage and fathered a son with a village woman, the transgression did not end his career in the church. The boy, called Shapit, as the Africans called his father, eventually ended up running the mission printing press.
Unlike other missionaries, generally a pretty somber-looking lot, in photographs Sheppard seems to be enjoying himself, whether posing with game he has shot or jubilantly displaying a giant dead snake or strumming a banjo. Tall and husky, he stands among a group of black warriors with spears and shields, holding a spear himself. Or, with a rifle, he grins broadly, a row of men with bows and arrows arrayed beside him. Again and again, Sheppard strikes a distinctive pose. He is wearing a white sun helmet, white shirt, white tie, white linen suit, even white canvas shoes. His chest is thrust out, his hands confidently on his hips, and, amid a group of Africans, his smile is warm and proud and almost proprietary. He has the distinct look of a football coach showing off a winning team.
The area where Sheppard was working bordered on the homeland of the Kuba people. The Kuba are among Africa's greatest artists, working in masks, sculpture, textiles, and elaborately carved tools; Sheppard's collection of Kuba art, much of which ended up at his alma mater in Virginia, was the first significant one acquired by an outsider. He made ethnographic notes on the Kuba and other peoples of the Kasai region and recorded ancestral myths, rituals, and crop yields. Although he is frank to say when some practice—such as human sacrifice, or the killing of women as witches—appalls him, his writings show an empathetic, respectful curiosity about African customs radically differe
nt from the harsh, quick judgments of someone like Stanley. Sheppard was particularly impressed with the Kuba, who "make one feel that he has again entered a land of civilization.... Perhaps they got their civilization from the Egyptians—or the Egyptians got theirs from the Bakuba!" Sheppard was fascinated when he saw a Kuba ceremonial cup for drinking palm wine; carved on it was a face with features strikingly similar to those on ancient Egyptian artifacts. "The cup is made of mahogany," Sheppard wrote, "and the face on it seems to verify their tradition that many, many years ago they came from a far-away land."
Because of its location deep in the Congo's interior, the Kuba kingdom had been largely protected from the slave-raiders of both the east and west coasts. The Kuba valued their isolation and did all they could to keep outsiders at bay. Their homeland was within the boundaries of the territory Europe had recognized as Leopold's, but at this early stage of colony-building his sovereignty over more remote areas existed only on paper. For nearly a decade, Belgian traders had been trying to gain access to the Kuba kingdom and had been repeatedly turned away; gifts they sent to its king were returned.
Achieving something most anthropologists can only dream of, in 1892 Sheppard became the first foreigner to reach the town of Ifuca, seat of the court of the Kuba king, Kot aMbweeky II. The king had repeatedly threatened to behead anyone who helped strangers intrude, so no one dared give Sheppard directions. It took him and a small group of Africans three months to find their way to the capital, which they finally did by clandestinely following the trail of an ivory caravan. Sheppard was still dressed all in white, including white canvas shoes, and "what had been," he writes ruefully, his white linen suit.
The king angrily ordered Sheppard, his followers, and everyone who had helped them brought to court for beheading. Then he discovered that the intruder had dark skin and could speak some Kuba. This meant, the elders decided, that he was a reincarnated spirit. Furthermore, they announced that they knew just who he was: Bope Mekabe, a former king. According to Sheppard, nothing he could say about his greater king in heaven would convince them otherwise. *