Part iiithe Russian trader’s description of Kurtz through the Russian trader’s departure from the Inner Station. Summary

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Part IIIThe Russian trader’s description of Kurtz through the Russian trader’s departure from the Inner Station.Summary

The Russian trader begs Marlow to take Kurtz away quickly. He recounts for Marlow his initial meeting with Kurtz, telling him that Kurtz and the trader spent a night camped in the forest together, during which Kurtz discoursed on a broad range of topics. The trader again asserts that listening to Kurtz has greatly enlarged his mind. His connection to Kurtz, however, has gone through periods of rise and decline. He nursed Kurtz through two illnesses but sometimes would not see him for long periods of time, during which Kurtz was out raiding the countryside for ivory with a native tribe he had gotten to follow him. Although Kurtz has behaved erratically and once even threatened to shoot the trader over a small stash of ivory, the trader nevertheless insists that Kurtz cannot be judged as one would judge a normal man. He has tried to get Kurtz to return to civilization several times. The Russian tells Marlow that Kurtz is extremely ill now. As he listens to the trader, Marlow idly looks through his binoculars and sees that what he had originally taken for ornamental balls on the tops of fence posts in the station compound are actually severed heads turned to face the station house. He is repelled but not particularly surprised. The Russian apologetically explains that these are the heads of rebels, an explanation that makes Marlow laugh out loud. The Russian makes a point of telling Marlow that he has had no medicine or supplies with which to treat Kurtz; he also asserts that Kurtz has been shamefully abandoned by the Company.

At that moment, the pilgrims emerge from the station-house with Kurtz on an improvised stretcher, and a group of natives rushes out of the forest with a piercing cry. Kurtz speaks to the natives, and the natives withdraw and allow the party to pass. The manager and the pilgrims lay Kurtz in one of the ship’s cabins and give him his mail, which they have brought from the Central Station. Someone has written to Kurtz about Marlow, and Kurtz tells him that he is “glad” to see him. The manager enters the cabin to speak with Kurtz, and Marlow withdraws to the steamer’s deck. From here he sees two natives standing near the river with impressive headdresses and spears, and a beautiful native woman draped in ornaments pacing gracefully along the shore. She stops and stares out at the steamer for a while and then moves away into the forest. Marlow notes that she must be wearing several elephant tusks’ worth of ornaments. The Russian implies that she is Kurtz’s mistress, and states that she has caused him trouble through her influence over Kurtz. He adds that he would have tried to shoot her if she had tried to come aboard. The trader’s comments are interrupted by the sound of Kurtz yelling at the manager inside the cabin. Kurtz accuses the men of coming for the ivory rather than to help him, and he threatens the manager for interfering with his plans.

The manager comes out and takes Marlow aside, telling him that they have done everything possible for Kurtz, but that his unsound methods have closed the district off to the Company for the time being. He says he plans on reporting Kurtz’s “complete want of judgment” to the Company’s directors. Thoroughly disgusted by the manager’s hypocritical condemnation of Kurtz, Marlow tells the manager that he thinks Kurtz is a “remarkable man.” With this statement, Marlow permanently alienates himself from the manager and the rest of the Company functionaries. Like Kurtz, Marlow is now classified among the “unsound.” As the manager walks off, the Russian approaches again, to confide in Marlow that Kurtz ordered the attack on the steamer, hoping that the manager would assume he was dead and turn back. After the Russian asks Marlow to protect Kurtz’s reputation, Marlow tells the Russian that the manager has spoken of having the Russian hanged. The trader is not surprised and, after hitting Marlow up for tobacco, gun cartridges, and shoes, leaves in a canoe with some native paddlers.Analysis

Until this point, Marlow’s narrative has featured prominently mysterious signs and symbols, which Marlow has struggled to interpret. Now he confronts the reality of the Inner Station, and witnesses that symbols possess a disturbing power to define “reality” and influence people. The natives perceive Kurtz as a mythical deity and think that the guns carried by his followers are lightning bolts, symbols of power rather than actual weapons. Marlow and the Russian trader are aware of the guns’ power to kill, however, and they react nervously at Kurtz’s show of force. Kurtz himself acts as a symbol for all of the other characters, not only the natives. To the Russian trader, he is a source of knowledge about everything from economics to love. To Marlow, Kurtz offers “a choice of nightmares,” something distinct from the hypocritical evils of the manager. To the manager and the pilgrims, he is a scapegoat, someone they can punish for failing to uphold the “civilized” ideals of colonialism, thereby making themselves seem less reprehensible. The long-awaited appearance of the man himself demonstrates just how empty these formulations are, however. He is little more than a skeleton, and even his name proves not to be an adequate description of him (Kurtz means “short” in German, but Kurtz is tall). Thus, both words and symbols are shown to have little basis in reality.

Kurtz’s African mistress provides another example of the power of symbols and the dubious value of words. The woman is never given the title “mistress,” although it seems clear that she and Kurtz have a sexual relationship. To acknowledge through the use of the term that a white man and a black woman could be lovers seems to be more than the manager and the Russian trader are willing to do. Despite their desire to discredit Kurtz, the transgression implied by Kurtz’s relationship is not something they want to discuss. To Marlow, the woman is above all an aesthetic and economic object. She is “superb” and “magnificent,” dripping with the trappings of wealth. As we have seen in earlier sections of Marlow’s narrative, he believes that women represent the ideals of a civilization: it is on their behalf that men undertake economic enterprises, and it is their beauty that comes to symbolize nations and ways of life. Thus, Kurtz’s African mistress plays a role strikingly like that of Kurtz’s fiancée: like his fiancée, Kurtz’s mistress is lavished with material goods, both to keep her in her place and to display his success and wealth.

Marlow and the Russian trader offer alternate perspectives throughout this section. The Russian is naive to the point of idiocy, yet he has much in common with Marlow. Both have come to Africa in search of something experiential, and both end up aligning themselves with Kurtz against other Europeans. The Russian, who seems to exist upon “glamour” and youth, is drawn to the systematic qualities of Kurtz’s thought. Although Kurtz behaves irrationally toward him, for the trader, the great man’s philosophical mind offers a bulwark against the even greater irrationality of Africa. For Marlow, on the other hand, Kurtz represents the choice of outright perversion over hypocritical justifications of cruelty. Marlow and the Russian are disturbingly similar to one another, as the transfer of responsibility for Kurtz’s “reputation” from the Russian to Marlow suggests. The manager’s implicit condemnation of Marlow as “unsound” is correct, if for the wrong reasons: by choosing Kurtz, Marlow has, in fact, like the cheerfully idiotic Russian, merely chosen one kind of nightmare over another.

Part III (continued)Marlow’s nighttime pursuit of Kurtz through the steamship’s departure from the Inner Station.Summary

Remembering the Russian trader’s warning, Marlow gets up in the middle of the night and goes out to look around for any sign of trouble. From the deck of the steamer, he sees one of the pilgrims with a group of the cannibals keeping guard over the ivory, and he sees the fires of the natives’ camp in the forest. He hears a drum and a steady chanting, which lulls him into a brief sleep. A sudden outburst of yells wakes him, but the loud noise immediately subsides into a rhythmic chanting once again. Marlow glances into Kurtz’s cabin only to find that Kurtz is gone. He is unnerved, but he does not raise an alarm, and instead decides to leave the ship to search for Kurtz himself.

He finds a trail in the grass and realizes that Kurtz must be crawling on all fours. Marlow runs along the trail after him; Kurtz hears him coming and rises to his feet. They are now close to the fires of the native camp, and Marlow realizes the danger of his situation, as Kurtz could easily call out to the natives and have him killed. Kurtz tells him to go away and hide, and Marlow looks over and sees the imposing figure of a native sorcerer silhouetted against the fire. Marlow asks Kurtz if he knows what he is doing, and Kurtz replies emphatically that he does. Despite his physical advantage over the invalid, Marlow feels impotent, and threatens to strangle Kurtz if he should call out to the natives. Kurtz bemoans the failure of his grand schemes, and Marlow reassures him that he is thought a success in Europe. Sensing the other man’s vulnerability, Marlow tells Kurtz he will be lost if he continues on. Kurtz’s resolution falters, and Marlow helps him back to the ship.

The steamer departs the next day at noon, and the natives appear on the shore to watch it go. Three men painted with red earth and wearing horned headdresses wave charms and shout incantations at the ship as it steams away. Marlow places Kurtz in the pilot-house to get some air, and Kurtz watches through the open window as his mistress rushes down to the shore and calls out to him. The crowd responds to her cry with an uproar of its own. Marlow sounds the whistle as he sees the pilgrims get out their rifles, and the crowd scatters, to the pilgrims’ dismay. Only the woman remains standing on the shore as the pilgrims open fire, and Marlow’s view is obscured by smoke.Analysis

Marlow describes his developing relationship with Kurtz in terms of intimacy and betrayal. The extravagant symbolism of the previous section is largely absent here. Instead, Marlow and Kurtz confront one another in a dark forest, with no one else around. Marlow seems to stand both physically and metaphorically between Kurtz and a final plunge into madness and depravity, as symbolized by the native sorcerer presiding over the fire at the native camp. It occurs to Marlow that, from a practical standpoint, he should strangle Kurtz. The nearness of the natives puts Marlow in danger, and Kurtz is going to die soon anyway. Yet to kill Kurtz would not only be hypocritical but, for Marlow, impossible. As Marlow perceives it, Kurtz’s “crime” is that he has rejected all of the principles and obligations that make up European society. Marlow “could not appeal [to him] in the name of anything high or low.” Kurtz has become an entirely self-sufficient unit, a man who has “kicked himself loose of the earth.” In a way, the Russian trader is right to claim that Kurtz cannot be judged by normal standards. Kurtz has already judged, and rejected, the standards by which other people are judged, and thus it seems irrelevant to bring such standards back to bear on him.

Marlow suggests that Africa is responsible for Kurtz’s current condition. Having rejected European society, Kurtz has been forced to look into his own soul, and this introspection has driven him mad. Kurtz’s illness, resulting from his body’s inability to function outside of a normal (i.e., European) environment, reflects his psyche’s inability to function outside of a normal social environment. Despite the hypocrisy latent in social norms, these norms provide a framework of security and defined expectations within which an individual can exist. In Freudian terms, we might say that Kurtz has lost his superego, and that it is the terror of limitless freedom, with no oversight or punishment, that leads to his madness. Kurtz now knows himself to be capable of anything. Marlow claims that his recognition of this capacity forces him to look into Kurtz’s soul, and that his coming face-to-face with Kurtz is his “punishment.” Marlow’s epiphany about the roots of Kurtz’s madness does lead to a moment of profound intimacy between the two men, as Marlow both comes to understand Kurtz’s deepest self-awareness and in turn is forced to apply this realization to himself, as he sees that Kurtz’s actual depravity mirrors his own potential depravity. Given this, for Marlow to betray Kurtz—whether by killing him or by siding with the manager against him—would be to betray himself. Later in the narrative, when Marlow speaks of his “choice of nightmares,” the alternatives of which he speaks are social injustice and cruelty on the one hand, and the realization that one’s soul is empty and infinitely capable of depravity on the other hand.

The pilgrims’ fervent desire to use the natives for target practice as the steamer departs clearly reflects the former choice. Kurtz’s mistress and, more generally, his level of control over the natives at the station are reminders that the kind of self-immolation that Kurtz has chosen has nothing inherently noble about it. Kurtz’s realization of his potential for depravity has not kept him from exercising it. Significantly, Kurtz’s mistress demonstrates that although Kurtz has “kicked himself loose from the earth,” he cannot help but reenact some of the social practices he has rejected. There is something sentimental about her behavior, despite her hard-edged appearance, and her relationship with Kurtz seems to have some of the same characteristics of romance, manipulation, and adoration as a traditional European male-female coupling. Moreover, as was noted in the previous section, with all her finery she has come to symbolize value and economic enterprise, much as a European woman would. Critics have often read her as a racist and misogynist stereotype, and in many ways this is true. However, the fact that Kurtz and Marlow both view her as a symbol rather than as a person is part of the point: we are supposed to recognize that she is actively stereotyped by Kurtz and by Marlow.

Part III (continued)Marlow’s journey back down the river through his falling ill.Summary

The current speeds the steamer’s progress back toward civilization. The manager, certain that Kurtz will soon be dead, is pleased to have things in hand; he condescendingly ignores Marlow, who is now clearly of the “unsound” but harmless party. The pilgrims are disdainful, and Marlow, for the most part, is left alone with Kurtz. As he had done with the Russian trader, Kurtz takes advantage of his captive audience to hold forth on a variety of subjects. Marlow is alternately impressed and disappointed. Kurtz’s philosophical musings are interspersed with grandiose and childish plans for fame and fortune.

The steamer breaks down, and repairs take some time. Marlow is slowly becoming ill, and the work is hard on him. Kurtz seems troubled, probably because the delay has made him realize that he probably will not make it back to Europe alive. Worried that the manager will gain control of his “legacy,” Kurtz gives Marlow a bundle of papers for safekeeping. Kurtz’s ramblings become more abstract and more rhetorical as his condition worsens. Marlow believes he is reciting portions of articles he has written for the newspapers: Kurtz thinks it his “duty” to disseminate his ideas. Finally, one night, Kurtz admits to Marlow that he is “waiting for death.” As Marlow approaches, Kurtz seems to be receiving some profound knowledge or vision, and the look on his face forces Marlow to stop and stare. Kurtz cries out—“The horror! The horror!”—and Marlow flees, not wanting to watch the man die. He joins the manager in the dining hall, which is suddenly overrun by flies. A moment later, a servant comes in to tell them, “Mistah Kurtz—he dead.”

The pilgrims bury Kurtz the next day. Marlow succumbs to illness and nearly dies himself. He suffers greatly, but the worst thing about his near-death experience is his realization that in the end he would have “nothing to say.” Kurtz, he realizes, was remarkable because he “had something to say. He said it.” Marlow remembers little about the time of his illness. Once he has recovered sufficiently, he leaves Africa and returns to Brussels.Analysis

Both Kurtz and Marlow experience a brief interlude during which they float between life and death, although their final fates differ. For Kurtz, the imminence of death ironically causes him to seek to return to the world from which he had “kicked himself loose.” Suddenly, his legacy and his ideas seem very important to him, and he turns to Marlow to preserve them. Kurtz’s final ambitions—to be famous and feted by kings, to have his words read by millions—suggest a desire to change the world. This is a change from his previous formulations, which posited a choice between acquiescence to existing norms or total isolation from society. However, these final schemes of Kurtz’s (which Marlow describes as “childish”) reflect Kurtz’s desire for self-aggrandizement rather than any progressive social program. Kurtz dies. His last words are paradoxically full of meaning yet totally empty. It is possible to read them as an acknowledgment of Kurtz’s own misguided life and despicable acts, as a description of his inner darkness; certainly, to do so is not inappropriate. However, it is important to note both their eloquence and their vagueness. True to form, Kurtz dies in a spasm of eloquence. His last words are poetic and profound, delivered in his remarkable voice. However, they are so nonspecific that they defy interpretation. The best one can do is to guess at their meaning.

Does this mean that Marlow is wrong, that Kurtz has “nothing,” not “something to say”? Kurtz’s last words could refer to the terrible nothingness at the heart of his soul and his ideas, the ultimate failure of his “destiny.” In a way this is true: Kurtz’s agony seems to be a response to a generalized lack of substance. In his dying words as in his life, though, Kurtz creates an enigma, an object for contemplation, which certainly is something. His legacy, in fact, would seem to be Marlow, who, like the Russian trader, seems to have had his mind “enlarged” by Kurtz. Marlow, though, finds that he himself has “nothing” to say, and thus Kurtz’s life and his dying words oscillate between absolute emptiness and an overabundance of meaning. The “horror” is either nothing or everything, but it is not simply “something.”

The actual moment of Kurtz’s death is narrated indirectly. First, Kurtz’s words—“The horror! The horror!”—anticipate and mark its beginning. Then flies, the symbol of slow, mundane decay and disintegration (as opposed to catastrophic or dramatic destruction), swarm throughout the ship, as if to mark the actual moment. Finally, the servant arrives to bring the moment to its close with his surly, unpoetic words. The roughness of “Mistah Kurtz—he dead” contrasts with Kurtz’s self-generated epitaph, again bringing a blunt reality (death) into conflict with a subjective state (horror). It is interesting to consider why T. S. Eliot might have chosen the servant’s line as the epigraph to his poem “The Hollow Men.” The impenetrability of the brief moment of Kurtz’s death and his reduction to something “buried in a muddy hole” indicate the final impossibility of describing either Kurtz or his ideas.

Kurtz’s death is very nearly followed by Marlow’s demise. Although both men’s illnesses are blamed on climate, it seems as if they are both also the result of existential crisis. Furthermore, an element of metaphorical contagion seems to be involved, as Kurtz transmits both his memory and his poor health to Marlow. Unlike Kurtz, though, Marlow recovers. Having “nothing to say” seems to save him. He does not slip into the deadly paradox of wanting to be both free of society and an influence on it, and he will not have to sacrifice himself for his ideas. For Marlow, guarding Kurtz’s legacy is not inconsistent with isolation from society. Remaining loyal to Kurtz is best done by remaining true to his experience, and by not offering up his story to those who will misinterpret or fail to understand it. Marlow keeps these principles in mind once he arrives in Brussels. His reasons for telling this story to his audience aboard the Nellie are more difficult to discern.

Part III (continued)Marlow’s return to Brussels through the conclusion.Summary

Marlow barely survives his illness. Eventually he returns to the “sepulchral city,” Brussels. He resents the people there for their petty self-importance and smug complacency. His aunt nurses him back to health, but his disorder is more emotional than physical. A bespectacled representative of the Company comes to retrieve the packet of papers Kurtz entrusted to Marlow, but Marlow will give him only the pamphlet on the “Suppression of Savage Customs,” with the postscript (the handwritten “Exterminate all the brutes!”) torn off. The man threatens legal action to obtain the rest of the packet’s contents. Another man, calling himself Kurtz’s cousin, appears and takes some letters to the family. The cousin tells him that Kurtz had been a great musician, although he does not elaborate further. Marlow and the cousin ponder Kurtz’s myriad talents and decide that he is best described as a “universal genius.” A journalist colleague of Kurtz’s appears and takes the pamphlet for publication. This man believes Kurtz’s true skills were in popular or extremist politics.

Finally, Marlow is left with only a few letters and a picture of Kurtz’s Intended. Marlow goes to see her without really knowing why. Kurtz’s memory comes flooding back to him as he stands on her doorstep. He finds the Intended still in mourning, though it has been over a year since Kurtz’s death. He gives her the packet, and she asks if he knew Kurtz well. He replies that he knew him as well as it is possible for one man to know another.

His presence fulfills her need for a sympathetic ear, and she continually praises Kurtz. Her sentimentality begins to anger Marlow, but he holds back his annoyance until it gives way to pity. She says she will mourn Kurtz forever, and asks Marlow to repeat his last words to give her something upon which to sustain herself. Marlow lies and tells her that Kurtz’s last word was her name. She responds that she was certain that this was the case. Marlow ends his story here, and the narrator looks off into the dark sky, which makes the waterway seem “to lead into the heart of an immense darkness.”Analysis

Marlow’s series of encounters with persons from Kurtz’s former life makes him question the value he places on his memories of Kurtz. Kurtz’s cousin and the journalist both offer a version of Kurtz that seems not to resemble the man Marlow knew. Kurtz, in fact, seems to have been all things to all people—someone who has changed their life and now serves as a kind of symbolic figure presiding over their existence. This makes Marlow’s own experience of Kurtz less unique and thus perhaps less meaningful. The fact that he shares Kurtz with all of these overconfident, self-important people, most of whom will never leave Brussels, causes Kurtz to seem common, and less profound. In reality, Marlow’s stream of visitors do not raise any new issues: in their excessive praise of Kurtz and their own lack of perspective, they resemble the Russian trader, who also took Kurtz as a kind of guru.

Marlow goes to see Kurtz’s Intended in a state of profound uncertainty. He is unsure whether his version of Kurtz has any value either as a reflection of reality or as a philosophical construct. In response to the woman’s simple question as to whether he knew Kurtz well, he can only reply that he knew him “‘as well as it is possible for one man to know another.’” Given what the preceding narrative has shown about the possibilities for “knowing” another person in any meaningful sense, the reader can easily see that Marlow’s reply to Kurtz’s Intended is a qualification, not an affirmation: Marlow barely knows himself. By the end of Marlow’s visit with the woman, the reader is also aware, even if Marlow is not, that the kinds of illusions and untruths which Marlow accuses women of perpetuating are in fact not dissimilar from those fictions men use to understand their own experiences and justify such things as colonialism. Marlow has much more in common with Kurtz’s Intended than he would like to admit.

Kurtz’s Intended, like Marlow’s aunt and Kurtz’s mistress, is a problematic female figure. Marlow praises her for her “mature capacity for fidelity, for belief, for suffering,” suggesting that the most valuable traits in a woman are passive. Conrad’s portrayal of the Intended has thus been criticized for having misogynist overtones, and there is some justification for this point of view. She is a repository of conservative ideas about what it means to be white and European, upholding fine-sounding but ultimately useless notions of heroism and romance.

Although both Marlow and the Intended construct idealized versions of Kurtz to make sense out of their respective worlds, in the end, Marlow’s version of Kurtz is upheld as the more profound one. Marlow emphasizes his disgust at the complacency of the people he meets in Brussels in order to validate his own store of worldly experience. Marlow’s narrative implies that his version of Kurtz, as well as his accounts of Africa and imperialism, are inherently better and truer than other people’s because of what he has experienced. This notion is based on traditional ideas of heroism, involving quests and trials in the pursuit of knowledge. In fact, by seeming to legitimize activities like imperialism for their experiential value for white men—in other words, by making it appear that Africa is the key to philosophical truth—the ending of Heart of Darkness introduces a much greater horror than any Marlow has encountered in the Congo. Are the evils of colonialism excusable in the name of “truth” or knowledge, even if they are not justifiable in the name of wealth? This paradox accounts at least partially for the novella’s frame story. Marlow recounts his experiences to his friends because doing so establishes an implicit comparison. The other men aboard the Nellie are the kind of men who benefit economically from imperialism, while Marlow has benefited mainly experientially. While Marlow’s “truth” may be more profound than that of his friends or Kurtz’s Intended, it may not justify the cost of its own acquisition.

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