Thinking Historically Clearly, this selection is a secondary source; Sale is a modern writer



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KIRKPATRICK SALE From The Conquest of Paradise

Thinking Historically

Clearly, this selection is a secondary source; Sale is a modern writer, not a fifteenth-century contemporary of Columbus. Still, you will not have to read very far into the selection to realize that Sale has a distinct point of view. Secondary sources, like primary ones, should be analyzed for bias and perspective and should identify the author's interpretation.

Sale is an environmentalist and a cultural critic. Do his beliefs and values hinder his understanding of Columbus, or do they inform and illuminate aspects of Columbus that might otherwise be missed? Does Sale help you recognize things you would not have seen on your own, or does he persuade you to see things that might not truly be there?

Notice how Sale uses primary sources in his text. He quotes from Columbus's journal and his letter to Santangel. Do these quotes help you understand Columbus, or do they simply support Sale's argument? What do you think about Sale's use of the Spanish "Colon" for "Columbus"? Does Sale "take possession" of Columbus by, in effect, "renaming" him for modern readers? Is the effect humanizing or debunking?

Notice how Sale sometimes calls attention to what the primary source did not say rather than what it did say. Is this a legitimate way to understand someone, or is Sale projecting a twentieth-century perspective on Columbus to make a point?

Toward the end of the selection, Sale extends his criticism beyond Columbus to include others. Who are the others? What is the effect of this larger criticism?

Admiral Colon spent a total of ninety-six days exploring the lands he encountered on the far side of the Ocean Sea — four rather small coralline islands in the Bahamian chain and two substantial coastlines of what he finally acknowledged were larger islands — every one of which he "took possession of" in the name of his Sovereigns.

The first he named San Salvador, no doubt as much in thanksgiving for its welcome presence after more than a month at sea as for the Son of God whom it honored; the second he called Santa Maria de la Con-cepcion, after the Virgin whose name his flagship bore; and the third and fourth he called Fernahdina and Isabela, for his patrons, honoring Aragon before Castile for reasons never explained (possibly protocol, possibly in recognition of the chief sources of backing for the voyage). The first of the two large and very fertile islands he called Juana, which Fernando says was done in honor of Prince Juan, heir to the Castilian throne, but just as plausibly might have been done in recognition of Princess Juana, the unstable child who eventually carried on the line; the second he named la Ysla Espanola, the "Spanish Island," because it resembled (though he felt it surpassed in beauty) the lands of Castile.

It was not that the islands were in need of names, mind you, nor indeed that Colon was ignorant of the names that native peoples had already given them, for he frequently used those original names before endowing them with his own. Rather, the process of bestowing new

Kirkpatrick Sale, The Conquest of Paradise (New York: Penguin, 1991), 92-104.

38

Chinese and European Expansion

names went along with "taking possession of" those parts of the world he deemed suitable for Spanish ownership, showing the royal banners, erecting various crosses, and pronouncing certain oaths and pledges. If this was presumption, it had an honored heritage: It was Adam who was charged by his Creator with the task of naming "every living creature," including the product of his own rib, in the course of establishing "dominion over" them.

Colon went on to assign no fewer than sixty-two other names on the geography of the islands — capes, points, mountains, ports — with a blithe assurance suggesting that in his (and Europe's) perception the act of name-giving was in some sense a talisman of conquest, a rite that changed raw neutral stretches of far-off earth into extensions of Europe. The process began slowly, even haltingly — he forgot to record, for example, until four days afterward that he named the landfall island San Salvador — but by the time he came to Espanola at the end he went on a naming spree, using more than two-thirds of all the titles he concocted on that one coastline. On certain days it became almost a frenzy: on December 6 he named six places, on the nineteenth six more, and on January 11 no fewer than ten — eight capes, a point, and a mountain. It is almost as if, as he sailed along the last of the islands, he was determined to leave his mark on it the only way he knew how, and thus to establish his authority — and by extension Spain's — even, as with baptism, to make it thus sanctified, and real, and official. . . .

This business of naming and "possessing" foreign islands was by no means casual. The Admiral took it very seriously, pointing out that "it was my wish to bypass no island without taking possession" (October 15) and that "in all regions [I] always left a cross standing" (November 16) as a mark of Christian dominance. There even seem to have been certain prescriptions for it (the instructions from the Sovereigns speak of "the administering of the oath and the performing of the rites prescribed in such cases"), and Rodrigo de Escobedo was sent along as secretary of the fleet explicitly to witness and record these events in detail.

But consider the implications of thin act and the questions it raises again about what was in the Sovereigns' minds, what in Colon's. Why would the Admiral assume that these territories were in some way un-possessed — even by those clearly inhabiting them — and thus available for Spain to claim? Why would he not think twice about the possibility that some considerable potentate — the Grand Khan of China, for example, whom he later acknowledged (November 6) "must be" the ruler of Espanola — might descend upon him at any moment with a greater military force than his three vessels commanded and punish him for his territorial presumption? Why would he make the ceremony of possession his very first act on shore, even before meeting the inhabitants or exploring the environs, or finding out if anybody there objected to being thus possessed — particularly if they actually owned the great treasures he hoped would be there? No European would have imagined that anyone — three small boatloads of Indians, say — could come up to a European shore or island and "take possession" of it, nor would a European imagine marching up to some part of North Africa or the Middle East and claiming sovereignty there with impunity. Why were these lands thought to be different?

Could there be any reason for the Admiral to assume he had reached "unclaimed" shores, new lands that lay far from the domains of any of the potentates of the East? Can that really have been in his mind — or can it all be explained as simple Eurocentrism, or Eurosupe-riority, mixed with cupidity and naivete? . . .

Once safely "possessed,"1 San Salvador was open for inspection. Now the Admiral turned his attention for the first time to the "naked people" staring at him on the beach — he did not automatically give them a name, interestingly enough, and it would be another six days before he decided what he might call them — and tried to win their favor with his trinkets.

They all go around as naked as their mothers bore them; and also the women, although I didn't see more than one really young girl. All that I saw were young people [mancebos], none of them more than 30 years old. They are very well built, with very handsome bodies and very good faces; their hair [is] coarse, almost like the silk of a horse's tail, and short. They wear their hair over their eyebrows, except for a little in the back that they wear long and never cut. Some of them paint themselves black (and they are the color of the Canary Islanders, neither black nor white), and some paint themselves white, and some red, . and some with what they find. And some paint their faces, and some of them the whole body, and some the eyes only, and some of them only the nose.

It may fairly be called the birth of American anthropology.

A crude anthropology, of course, as superficial as Colon's descriptions always were when his interest was limited, but simple and straightforward enough, with none of the fable and fantasy that characterized many earlier (and even some later) accounts of new-found peoples. There was no pretense to objectivity, or any sense that these people might be representatives of a culture equal to, or in any way a model for, Europe's. Colon immediately presumed the inferiority of the natives, not merely because (a sure enough sign) they were naked, but because (his society could have no surer measure) they seemed so

1 Given Spanish names. [Ed.]technologically backward. "It appeared to me that these people were very poor in everything," he wrote on that first day, and, worse still, "they have no iron." And they went on to prove their inferiority to the Admiral by being ignorant of even such a basic artifact of European life as a sword: "They bear no arms, nor are they acquainted with them," he wrote, "for I showed them swords and they grasped them by the blade and cut themselves through ignorance." Thus did European arms spill the first drops of native blood on the sands of the New World, accompanied not with a gasp of compassion but with a smirk of superiority.

Then, just six sentences further on, Colon clarified what this inferiority meant in his eyes:

They ought to be good servants and of good intelligence [ingenio]. . . . I believe that they would easily be made Christians, because it seemed to me that they had no religion. Our Lord pleasing, I will carry off six of them at my departure to Your Highnesses, in order that they may learn to speak.

No clothes, no arms, no possessions, no iron, and now no religion — not even speech: hence they were fit to be servants, and captives. It may fairly be called the birth of American slavery.

Whether or not the idea of slavery was in Colon's mind all along is uncertain, although he did suggest he had had experience as a slave trader in Africa (November 12) and he certainly knew of Portuguese plantation slavery in the Madeiras and Spanish slavery of Guanches in the Canaries. But it seems to have taken shape early and grown ever firmer as the weeks went on and as he captured more and more of the helpless natives. At one point he even sent his crew ashore to kidnap "seven head of women, young ones and adults, and three small children"; the expression of such callousness led the Spanish historian Salvador de Madariaga to remark, "It would be difficult to find a starker utterance of utilitarian subjection of man by man than this passage [whose] form is no less devoid of human feeling than its substance."

To be sure, Colon knew nothing about these people he encountered and considered enslaving, and he was hardly trained to find out very much, even if he was moved to care. But they were in fact members of an extensive, populous, and successful people whom Europe, using its own peculiar taxonomy, subsequently called "Taino" (or "Taino"), their own word for "good" or "noble," and their response when asked who they were. They were related distantly by both language and culture to the Arawak people of the South American mainland, but it is misleading (and needlessly imprecise) to call them Arawaks, as historians are wont to do, when the term "Taino" better establishes their ethnic and historical distinctiveness. They had migrated to the islands from the mainland at about the time of the birth of Christ, occupying the three large islands we now call the Greater Antilles and arriving at Suanahani (Colon's San Salvador) and the end of the Bahamian chain Iprobably sometime around a.d. 900. There they displaced an earlier people, the Guanahacabibes (sometimes called Guanahatabeys), who by the time of the European discovery occupied only the western third of Cuba and possibly remote corners of Espanola; and there, probably I in the early fifteenth century, they eventually confronted another people i moving up the islands from the mainland, the Caribs, whose culture eventually occupied a dozen small islands of what are called the Lesser Antilles.

The Tainos were not nearly so backward as Colon assumed from their lack of dress. (It might be said that it was the Europeans, who generally kept clothed head to foot during the day despite temperatures regularly in the eighties, who were the more unsophisticated in garmen-ture — especially since the Tainos, as Colon later noted, also used their body paint to prevent sunburn.) Indeed, they had achieved a means of living in a balanced and fruitful harmony with their natural surroundings that any society might well have envied. They had, to begin with, a not unsophisticated technology that made exact use of their available resources, two parts of which were so impressive that they were picked up and adopted by the European invaders: canoa (canoes) that were carved and fire-burned from large silk-cotton trees, "all in one piece, and wonderfully made" (October 13), some of which were capable of carrying up to 150 passengers; and hamaca (hammocks) that were "like nets of cotton" (October 17) and may have been a staple item of trade with Indian tribes as far away as the Florida mainland. Their houses were not only spacious and clean — as the Europeans noted with surprise and appreciation, used as they were to the generally crowded and slovenly hovels and huts of south European peasantry — but more apropos, remarkably resistant to hurricanes; the circular walls were made of strong cane poles set deep and close together ("as close as the fingers of a hand," Colon noted), the conical roofs of branches and vines tightly interwoven on a frame of smaller poles and covered with heavy palm leaves. Their artifacts and jewelry, with the exception of a few gold trinkets and ornaments, were based largely on renewable materials, including bracelets and necklaces of coral, shells, bone, and stone, embroidered cotton belts, woven baskets, carved statues and chairs, wooden and shell utensils, and pottery of variously intricate decoration depending on period and place.

Perhaps the most sophisticated, and most carefully integrated, part of their technology was their agricultural system, extraordinarily productive and perfectly adapted to the conditions of the island environment. It was based primarily on fields of knee-high mounds, called conucos, planted with yuca (sometimes called manioc), batata (sweet potato), and various squashes and beans grown all together in multi-crop harmony: The root crops were excellent in resisting erosion and
producing minerals and potash, the leaf crops effective in providing shade and moisture, and the mound configurations largely resistant to erosion and flooding and adaptable to almost all topographic conditions including steep hillsides. Not only was the conuco system environmentally appropriate — "conuco agriculture seems to have provided an exceptionally ecologically well-balanced and protective form of land use," according to David Watts's recent and authoritative West Indies — but it was also highly productive, surpassing in yields anything known in Europe at the time, with labor that amounted to hardly more than two or three hours a week, and in continuous yearlong harvest. The pioneering American geographical scholar Carl Sauer calls Taino agriculture "productive as few parts of the world," giving the "highest returns of food in continuous supply by the simplest methods and modest labor," and adds, with a touch of regret, "The white man never fully appreciated the excellent combination of plants that were grown in conucos."

In their arts of government the Tainos seem to have achieved a parallel sort of harmony. Most villages were small (ten to fifteen families) and autonomous, although many apparently recognized loose allegiances with neighboring villages, and they were governed by a hereditary official called a kaseke (cacique, in the Spanish form), something of a cross between an arbiter and a prolocutor, supported by advisers and elders. So little a part did violence play in their system that they seem, remarkably, to have been a society without war (at least we know of no war music or signals or artifacts, and no evidence of intertribal combats) and even without overt conflict (Las Casas reports that no Spaniard ever saw two Tainos fighting). And here we come to what was obviously the Tainos' outstanding cultural achievement, a proficiency in the social arts that led those who first met them to comment unfailingly on their friendliness, their warmth, their openness, and above all — so striking to those of an acquisitive culture — their generosity.

"They are the best people in the world and above all the gentlest," Colon recorded in his Journal (December 16), and from first to last he was astonished at their kindness:

They became so much our friends that it was a marvel. . . . They traded and gave everything they h^d, with good will [October 12].

I sent the ship's boat ashore for water, and they very willingly showed my people where the water was, and they themselves carried the full barrels to the boat, and took great delight in pleasing us [October 16].

They are very gentle and without knowledge of what is evil; nor do they murder or steal [November 12].

Your Highnesses may believe that in all the world there can be no better or gentler people ... for neither better people nor land can there be. ... All the people show the most singular loving behavior and they speak pleasantly [December 24].

I assure Your Highnesses that I believe that in all the world there is no better people nor better country. They love their neighbors as themselves, and they have the sweetest talk in the world, and are gentle and always laughing [December 25].

Even if one allows for some exaggeration — Colon was clearly trying to convince Ferdinand and Isabella that his Indians could be easily conquered and converted, should that be the Sovereigns' wish — it is obvious that the Tainos exhibited a manner of social discourse that quite impressed the rough Europeans. But that was not high among the traits of "civilized" nations, as Colon and Europe understood it, and it counted for little in the Admiral's assessment of these people. However struck he was with such behavior, he would not have thought that it was the mark of a benign and harmonious society, or that from it another culture might learn. For him it was something like the wondrous behavior of children, the naive guilelessness of prelapsarian creatures who knew no better how to bargain and chaffer and cheat than they did to dress themselves: "For a lacepoint they gave good pieces of gold the size of two fingers" (January 6), and "They even took pieces of the broken hoops of the wine casks and, like beasts [como besti], gave what they had" (Santangel Letter). Like beasts; such innocence was not human.

It is to be regretted that the Admiral, unable to see past their nakedness, as it were, knew not the real virtues of the people he confronted. For the Tainos' lives were in many ways as idyllic as their surroundings, into which they fit with such skill and comfort. They were well fed and well housed, without poverty or serious disease. They enjoyed considerable leisure, given over to dancing, singing, ballgames, and sex, and expressed themselves artistically in basketry, woodworking, pottery, and jewelry. They lived in general harmony and peace, without greed or covetousness or theft. . . .

It is perhaps only natural that Colon should devote his initial attention to the handsome, naked, naive islanders, but it does seem peculiar that he pays almost no attention, especially in the early days, to the spectacular scenery around them. Here he was, in the middle of an old-growth tropical forest the likes of which he could not have imagined before, its trees reaching sixty or seventy feet into the sky, more varieties than he knew how to count much less name, exhibiting a lushness that stood in sharp contrast to the sparse and denuded lands he had known in the Mediterranean, hearing a melodious multiplicity of bird songs and parrot calls — why was it not an occasion of wonder, excitement, and the sheer joy at nature in its full, arrogant abundance? But there is not a word of that: He actually said nothing about the physical

surroundings on the first day. aside from a single phrase about "very green trees" and "many streams," and on the second managed only that short sentence about a big island with a big lake and green trees. Indeed, for the whole two weeks of the first leg of his voyage through the Bahamas to Cuba, he devoted only a third of the lines of description to the phenomena around him. And there are some natural sights he seems not to have noticed at all: He did not mention (except in terms of navigation) the nighttime heavens, the sharp, glorious configurations of stars that he must have seen virtually every night of his journey, many for the first time.

Eventually Colon succumbed to the islands' natural charms as he sailed on — how could he not? — and began to wax warmly about how "these islands are very green and fertile and the air very sweet" (October 15), with "trees which were more beautiful to see than any other thing that has ever been seen" (October 17), and "so good and sweet a smell of flowers or trees from the land" (October 19). But his descriptions are curiously vapid and vague, the language opaque and lifeless:

The other island, which is very big [October 15] . . . this island is very large [October 16] ... these islands are very green and fertile [October 15] ... this land is the best and most fertile [October 17] ... in it many plants and trees ... if the others are very beautiful, this is more so [October 19] ... here are some great lagoons . .. big and little birds of all sorts ... if the others already seen are very beautiful and green and fertile, this one is much more so [October 21] . . . full of very good harbors and deep rivers [October 28].

You begin to see the Admiral's problem: He cares little about the features of nature, at least the ones he doesn't use for sailing, and even when he admires them he has little experience in assessing them and less acquaintance with a vocabulary to describe them. To convey the lush density and stately grandeur of those tropical forests, for example, he had little more than the modifiers "green" and "very": "very green trees" (October 12), "trees very green" (October 13), "trees ... so green and with leaves like those of Castile" (October 14), "very green and very big trees" (October 19), "large groves are very green" (October 21), "trees . . . beautiful and green" (October 28). And when he began to be aware of the diversity among those trees, he was still unable to make meaningful distinctions: "All the trees are as different from ours as day from night" (October 17), "trees of a thousand kinds" (October 21), "a thousand sorts of trees" (October 23), "trees .. . different from ours" (October 28), "trees of a thousand sorts" (November 14), "trees of a thousand kinds" (December 6).

Such was his ignorance — a failing he repeatedly bemoaned ("I don't recognize them, which gives me great grief," October 19) — that when he did stop to examine a species he often had no idea what he j was looking at. "I saw many trees very different from ours," he wrote '*''•' on October 16, "and many of them have branches of many kinds, and all on one trunk, and one twig is of one kind and another of another, and so different that it is the greatest wonder in the world how much diversity there is of one kind from the other. That is to say, one branch has leaves like a cane, and another like mastic, and thus on one tree five or six kinds, and all so different." There is no such tree in existence, much less "many of them," and never was: Why would anyone imagine, or so contrive, such a thing to be?

Colon's attempts to identify species were likewise frequently wrongheaded, usually imputing to them commercial worth that they did not have, as with the worthless "aloes" he loaded such quantities of. The "amaranth" he identified on October 28 and the "oaks" and "arbutus" of November 25 are species that do not grow in the Caribbean; the "mastic" he found on November 5 and loaded on board to sell in Spain was gumbo-limbo, commercially worthless. (On the other hand, one of the species of flora he deemed of no marketable interest— "weeds [tizon] in their hands to drink in the fragrant smoke" [November 6] — was tobacco.) Similarly, the "whales" he spotted on October 16 must have been simply large fish, the "geese" he saw on November 6 and again on December 22 were ducks, the "nightingales" that kept delighting him (November 6; December 7, 13) do not exist in the Americas, and the skulls of "cows" he identified on October 29 were probably not those of land animals but of manatees.

This all seems a little sad, revealing a man rather lost in a world that he cannot come to know, a man with a "geographic and naturalistic knowledge that doesn't turn out to be very deep or nearly complete," and "a limited imagination and a capacity for comparisons conditioned by a not very broad geographic culture," in the words of Gaetano Ferro, a Columbus scholar and professor of geography at the University of Genoa. One could not of course have expected that an adventurer and sailor of this era would also be a naturalist, or necessarily even have some genuine interest in or curiosity about the natural world, but it is a disappointment nonetheless that the Discoverer of the New World turns out to be quite so simple, quite so inexperienced, in the ways of discovering his environment.

Colon's limitations, I hasten to say, were not his alone; they were of his culture, and they would be found in the descriptions of many others — Vespucci, Cortes, Hawkins, Juet, Carrier, Champlain, Ralegh — in the century of discovery to follow. They are the source of what the distinguished English historian J. H. Elliott has called "the problem of description" faced by Europeans confronting the uniqueness of the New World: "So often the physical appearance of the New World is either totally ignored or else described in the flattest and most

conventional phraseology. This off-hand treatment of nature contrasts strikingly with the many precise and acute descriptions of the native inhabitants. It is as if the American landscape is seen as no more than a backcloth against which the strange and perennially fascinating peoples of the New World are dutifully grouped." The reason, Elliott thinks, and this is telling, may be "a lack of interest among sixteenth-century Europeans, and especially those of the Mediterranean world, in landscape and in nature." This lack of interest was reflected in the lack of vocabulary, the lack of that facility common to nature-based peoples whose cultures are steeped in natural imagery. Oviedo, for example, setting out to write descriptions for his Historia general in the next century, continually threw his hands up in the air: "Of all the things I have seen," he said at one point, "this is the one which has most left me without hope of being able to describe it in words"; or at another, "It needs to be painted by the hand of a Berruguete or some other excellent painter like him, or by Leonardo da Vinci or Andrea Mantegna, famous painters whom I knew in Italy." Like Colon, visitor after visitor to the New World seemed mind-boggled and tongue-tied trying to convey the wonders before them, and about the only color they seem to have eyes for is green — and not very many shades of that, either. . . .


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