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  THE MAN WHO STOLE HIMSELF

  THE MAN WHO STOLE HIMSELF

  THE SLAVE ODYSSEY OF HANS JONATHAN

  GISLI PALSSON

  Translated from the Icelandic by Anna Yates

  THE UNIVERSITY OF CHICAGO PRESS

  CHICAGO AND LONDON

  The University of Chicago Press, Chicago 60637

  The University of Chicago Press, Ltd., London

  © 2016 by The University of Chicago

  All rights reserved. Published 2016.

  Printed in the United States of America

  Revised and updated from the original Icelandic edition Hans Jónatan, maðurinn sem stal sjálfum sér, published by Mál og menning, Reykjavík, © 2014 by Gisli Palsson.

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  ISBN-13: 978-0-226-31328-3 (cloth)

  ISBN-13: 978-0-226-31331-3 (e-book)

  DOI: 10.7208/chicago/9780226313313.001.0001

  This translation has been published with the financial support of The Icelandic Literature Center.

  Library of Congress Cataloging-in-Publication Data

  Names: Gísli Pálsson, 1949– author.

  Title: The man who stole himself : the slave odyssey of Hans Jonathan / Gisli Palsson ; translated from the Icelandic by Anna Yates.

  Other titles: Hans Jónatan. English

  Description: Chicago ; London : The University of Chicago Press, 2016. | Includes bibliographical references and index.

  Identifiers: LCCN 2016006354 |ISBN 9780226313283 (cloth : alk. paper) | ISBN 9780226313313 (e-book)

  Subjects: LCSH: Hans Jónatan, 1784–1827. | Fugitive slaves—Iceland—Djúpivogur—Biography.

  Classification: LCC DL373.H37 G5713 2016 | DDC 306.3/62092—dc23 LC record available at http://lccn.loc.gov/2016006354

  This paper meets the requirements of ANSI/NISO Z39.48–1992 (Permanence of Paper).

  For my grandchildren, Gisli Thor, Jon Bjarni, and Saga Ros

  | Contents |

  Prologue: A Man of Many Worlds

  I THE ISLAND OF ST. CROIX

  “A House Negro”

  “The Mulatto Hans Jonathan”

  “Said to Be the Secretary”

  Among the Sugar Barons

  II COPENHAGEN

  A Child near the Royal Palace

  “He Wanted to Go to War”

  The General’s Widow v. the Mulatto

  The Verdict

  III ICELAND

  A Free Man

  Mountain Guide

  Factor, Farmer, Father

  Farewell

  IV DESCENDANTS

  The Jonathan Family

  The Eirikssons of New England

  Who Stole Whom?

  The Lessons of History

  Color Plates

  Epilogue: Biographies

  Timeline

  Acknowledgments

  Photo Catalog

  Notes

  Bibliography

  Index

  Choose yourself.

  SØREN KIERKEGAARD, Either/Or, 1843

  The views were immensely wide. Everything that you saw made for greatness and freedom, and unequaled nobility.

  KAREN BLIXEN, Out of Africa, 1937

  All of our phrasing—race relations, racial chasm . . . , even white supremacy—serves to obscure that racism is a visceral experience, that it dislodges brains, blocks airways, rips muscle, extracts organs, cracks bones, breaks teeth.

  TA-NEHISI COATES, Between the World and Me, 2015

  Fig. 1.1. The routes of the saga and the colonial world.

  | Prologue |

  A MAN OF MANY WORLDS

  THE FLOORBOARDS CREAK as I walk through the mansion at Amaliegade 23, just as they must have done more than two hundred years ago when sugar barons made their homes here in Copenhagen, in one of the most elegant districts of the colonial world. Many people lived under this roof: white and black, European counts and baronesses, slaves from Africa and the West Indies. The lives of masters and servants, free and unfree, were largely separate, connected only by the winding stair between upstairs and down. Mere traces of their vanished worlds remain, in the architecture of the house and in its lore. The concierge confides to me a legend of a young black slave who once had to live in that dark little space beneath the staircase: ultimately he had enough of his bondage and ran away. The concierge can tell me nothing of who that young man was or what happened to him.1

  But I know. I know because an Icelandic woman, a neighbor of mine, in her old age had a dream. She dreamed that an ancestress, a black African woman, brought her roses and thanked her for thinking affectionately of her. She found she could not shake off this dream. Dagny Ingimundardottir was white; she lived in a little fishing village in the Westman Islands off the south coast of Iceland. She took pride in her great-great-grandfather, a dark-complected Danish shopkeeper and farmer named Hans Jonathan who was known to play the violin, and she was keenly interested in his origins. She told her grandson of her dream, and he began to investigate. From archives abroad he would occasionally bring Dagny a new piece of information. Other members of the family also contributed, and gradually Dagny’s dream of her ancestress grew clear: the young black slave under the stairs at Amaliegade 23 and Hans Jonathan of Iceland were one and the same. And his story does not end there, in Iceland. Hans Jonathan’s great-grandson Georg Bjorn, who was born in Denmark, emigrated to the United States in 1913. Only recently did his descendants in New England learn about their Icelandic relatives and their common African-Caribbean roots.

  For some years a department of the Danish Ministry of Welfare concerned with immigration has been housed in this mansion at Amaliegade 23. Perhaps that is appropriate. When I first arrive, the staff assume I have come to make a complaint about some aspect of social services, and I am asked, “Do you have a number?”

  I reply that I am looking into the case of a refugee named Hans Jonathan, a dark-skinned slave who lived in this house more than two hundred years ago and who was the defendant in an 1802 lawsuit (filed in Denmark) that raises fundamental questions about human rights: The General’s Widow Henrietta Schimmelmann versus the Mulatto Hans Jonathan. No one here has heard of Hans Jonathan, or the lawsuit, beyond the concierge’s story of the black boy under the stairs. Oral tradition in this case may not be reliable. It is not certain the boy in question is Hans Jonathan—but not many slave boys can have escaped from this grand house.

  Hans Jonathan’s story, this tall tale of a Caribbean slave who became an Icelandic peasant by way of one of the most notorious slavery trials in European history, spans two eras and three continents, from West Africa to the Virgin Islands, to Denmark, Iceland, and the United States. Hans Jonathan was born into slavery in 1784, but he would not submit to the shackles his black mother was forced to bear. His life was full of paradox and adventure: it recalls the heroic achievements of all those who campaign for freedom and human dignity. To tell it properly, one must recount not only his biography but many biographies—insofar as that is possible.

  Biographers do not undertake their task lightly, but they may not be fully aware of their own motivations: the story simply will not leave them alone. My interest was piqued almost a decade ago when I saw a Danish TV documentary, Descendants of Slaves, in which one subject was an Icelander like me: Hans Jonathan. Much about his life sounded quite fantastical, and I felt it would repay my investigation. It seemed to me, an anthropologist, as though a long and important chapter in human history—the story of imperialism, colonialism, racism, human rights, and globalization—had been crammed into one brief life. Hans Jonathan casts light on questions of freedom and human rights that are as vital today as they ever were, all around the world. For he was a man who had the temerity, the courage, to steal himself.

  | I |

  THE ISLAND OF ST. CROIX

  “A HOUSE NEGRO”

  HANS JONATHAN’S MOTHER, Emilia Regina, was a slave on the Caribbean island of St. Croix, at that time a Danish colony, now in the US Virgin Islands. In the eighteenth century the slaves of St. Croix were descended mainly from the Akan, Mandingo, Yoruba, Congo, and Ibo peoples of West Africa. They, or their ancestors, were first captured by fellow Africans, slave hunters who brought them to the Gold Coast (now Ghana), where Europeans had constructed trading posts with camps for slaves and slave traders, protected by fortresses.1 The principal Danish stronghold was Christiansborg, built by Swedes in 1652 and later occupied by Dutch and Danish merchants. Now known as Osu Castle, it stands today in Accra as a tangible reminder of the slave trade.

  Danes, and Icelanders, had engaged in long-distance trade during the so-called Viking Age, in the early Middle Ages. Sometimes these expeditions involved capturing European slaves. Later, from the seventeenth century onward, the growth in sugar production in the Danish West Indies demanded arrangements with more distant ports, in particular cheap and permanent labor provided by African slave traders through their brutal “hunting” of fellow Africans. These traders and their European partners formed lasting bonds and hybrid cultures, arranged and maintained partly through racial intermarriages.2

  Fig. 2.1. Karolina Elisa Susanna Bjornsdottir (b. 1889), great-granddaughter of Hans Jonathan. (Photo: Hansina Regina Bjornsdottir. National Museum of Iceland, Reykjavik.)

  Some of the ships sailing from the Gold Coast to the Virgin Islands were Danish. Leaving Africa with their human cargo, they embarked upon the notorious Middle Passage, the journey across the wide Atlantic Ocean separating the
enslaved Africans’ homes from their destination in the New World. A number of factors influenced conditions on board: the number of slaves being transported, the size of the crew, and the preferences of the individual skipper. Some favored “loose packing,” others “tight packing.”3 The atmosphere below deck was sometimes so airless that a candlewick would not light. On occasion the Africans were compelled to “dance” on deck in the sun, stretching themselves and shaking their limbs, while guards wielded guns and whips; this “exercise” was meant to ensure that the “goods” arrived at market in satisfactory condition.4 Still, the business suffered considerable “wastage,” as many a promising slave did not survive the long and difficult voyage. In the sixteenth century the Middle Passage might last three months; by the eighteenth century it was “only” one.5

  After the hardships of the ocean passage, the Africans would be prepared for auction, perhaps by rubbing palm oil into their skin to make them look healthier. Planters, middlemen, and other speculators would feel the “goods,” smell the Africans’ skin, inspect them for wounds or sores, and estimate the physical stamina of men, women, and children, and their potential future value.6

  Enslavement spelled a dramatic end to the captives’ former lives. They disappeared into the anonymity of the plantations. Still, a remarkable amount of information can be gleaned from official records and reports, and not least from the slave registers. The colonial authorities, the various churches, and the employers all kept track of their citizens, subjects, and livestock. Standardized forms were used, divided into columns and filled out by scribes with widely varying handwriting and styles. From a twenty-first-century perspective, the slave registers give an almost surreal impression. They record detailed information on the slave owners; the name, age, and occupation of each enslaved person; whether he or she is a house slave or a field slave; and whether each is fit for work or not.

  Fig. 2.2. The fort at Frederiksted. (Photo: Gisli Palsson.)

  Enslaved Africans were classified as a type of livestock. The slave registers were often called “head tax lists”: it was important to have an approximate head count in order to keep the plantation running efficiently, pay appropriate taxes, and so on, as in any other business. But beyond the neat columns of names and numbers was another reality, one that rarely made any appearance in the ledgers, although it is sometimes possible to read between the lines.

  The occupation bomba, for example, appears on the lists from time to time. A bomba was a slave whose task it was to beat fellow slaves into submission. Its occurrence is an unsettling reminder of the divisions among enslaved persons and of the naked power entailed by the social contract of the plantation, if the terminology of contemporary philosopher Jean-Jacques Rousseau may be applied to the laws and rules of the colonial system—laws and rules imposed by the minority in order to keep the majority under control and thereby to safeguard their own interests.

  “THE QUEEN”

  Hans Jonathan’s mother, Emilia Regina, was probably born in 1760 on the St. Croix sugar plantation La Reine (The Queen) under the ownership of a German baron, Christian Lebrecht von Prock (1718–80)—although it is possible that she was born in Africa. According to some of her descendants, she was the daughter of an African chief.

  In 1755 Baron von Prock had been appointed governor of what was then the Danish West Indies, including St. Croix, St. Thomas, St. John, and many smaller islands. But he proved ineffectual in that role and was recalled about a decade later. Around the time Prock took over the governorship, King Frederik V of Denmark issued laws addressing the rights of slaves, including their housing, food, and medical care. This legislation was the first of its kind in the Danish realm; prior laws enacted in 1733 had made provision only for the rights of slave owners. Solicitous of the interests of his fellow sugar planters, Prock simply ignored the new legislation, which might have considerably improved the conditions of the slaves of St. Croix.7 The baron performed no better in more northerly climes: two years after he left St. Croix he was appointed governor of Iceland, also a Danish dominion. Uninspired by his new post, he never actually went to Iceland and was replaced about a year later.

  When he left St. Croix, Baron von Prock sold his sugar plantation to Thomas William Schäffer and his wife Henrietta Cathrina (1741–1816) née van Lexmond, later Schimmelmann. Little Emilia Regina, then about five years old, and the other Africans at La Reine passed to the plantation’s new owners. Since she later is listed as a servant—a “house slave” or “house negro”—she was likely the daughter of one of the three adult slave women registered in the Schäffer home, Cato, Gertrude, or Mariana. Young children were generally allowed to stay with their mothers, at least partly in order to ensure the future value of the slave child.

  Emilia Regina seems to have spent some of her childhood days in the nearby town of Christiansted instead of on the plantation. In 1772 eight house slaves were registered at the Schäffers’ home at 12 Hospital Street. One of these was a girl named “Reina”—probably Emilia Regina, as she did not receive the name Emilia until she was baptized in 1787. On the 1773 slave register of the La Reine plantation the name Regina appears.

  Interestingly, all three names—Reina, Regina, and La Reine—mean “queen.” What does a slave’s name imply? The names on the plantation lists are, as a rule, European: her brother was named Francis, her son Hans Jonathan, her daughter Anna Maria, the girl’s father Andreas. Captains of slave ships allocated numbers to their “cargo” before it was put up for auction; afterward the owners gave their new slaves “Christian” names. These names are a clear indication of the subjection of the enslaved to their masters. We have no knowledge of the naming traditions of Emilia Regina’s parents and their people, as we cannot say precisely where they came from in Africa. But slave names are subject to quite different rules from the names of free people. In slavery a woman does not own herself or even her name.

  Slave names were similar in nature to nicknames: not chosen by a person or her parents, and often derogatory. Name-calling served to ensure that slaves felt marginalized. In Iceland, the island to which Emilia Regina’s son Hans Jonathan would ultimately flee, people since the Middle Ages had been well aware of the power of name-calling—which, despite the old saying, can be as harmful as any sticks or stones—and special provisions were made to safeguard an individual’s rights and honor. An example can be seen in Iceland’s first written lawcode, from about 1118: “If a man calls a man by a name other than his own [ . . . ] the penalty is three years’ exile, if he takes offence. The same applies if a man uses a nickname to mock him.”8

  Changes of name have occurred everywhere and in all periods for various reasons, but under slavery they were universally imposed. Slaves were often called by the names of heroes or great men, as if to underline their degradation. Cicero, a common slave name, served this ironic purpose. An enslaved man was not named after the Roman philosopher to acknowledge his intellect or eloquence; he was branded Cicero. The royal name Regina, “Queen” (or should we say Queenie?), may have had the same overtones. An enslaved African called by such a name was constantly reminded of his or her powerlessness.

  When Thomas William Schäffer of La Reine died in 1775, his will valued his house slave Emilia Regina at “400 pieces of eight.” The piece of eight, or real de a ocho (eight-real coin), was also known as the Spanish dollar. Nine house slaves were listed in Schäffer’s will, valued from sixty pieces of eight up to six hundred. If Emilia Regina was valued at four hundred, what does that mean? The exchange rate of the Spanish dollar or piece of eight varied greatly from one colony to another, until it was eventually standardized in the late eighteenth century. In Emilia Regina’s time, a complicated combination of currencies were in use in the Danish West Indies: in addition to the Spanish and the US dollar, the Danish rigsdaler and a special Danish West Indian rigsdaler were also legal tender.9 When Emilia Regina was bought, sold, and valued in the slave registers of St. Croix, a Spanish dollar was worth approximately the equivalent of $260 today.10 Hence the slave woman would have been worth about $100,000.