30 July 2021
Columbus and the Idea of Cuba
This blog by JS Tennant is part of a special Summer Scholars blog series highlighting recent research across the British Library's Americas collections by scholars and creatives associated with the Eccles Centre, including those supported by the Centre's Awards.
Like Columbus I have torn through one reality and discovered another but like Columbus I thought Cuba was on the mainland and it was not and like Columbus also it is possible I am leaving a heritage of destruction.
– Malcolm Lowry, 1937
It might seem like a truism to restate the importance of Columbus’s so-called ‘discovery’ of the Americas. But recent theories around primacy - those jostling counter claims attributing first transatlantic landfall to Norsemen, Basque or Bristol cod-fishermen, or a Portuguese pilot - detract little from the hemispheric and historical significance of the Genoese navigator’s albeit unintended achievement.
Portugal was the pioneering nation of exploration in the late medieval period. Columbus had first sought sponsorship for his design from the kings of Portugal and England. He then spent seven long years petitioning Fernando and Isabel of Spain, trailing around after the regents’ itinerant court among their vast retinue of hand-wringing camp followers. Eventually, his doggedness won over the ‘Catholic Sovereigns’ whose union had brought together the kingdoms of Aragon and Castile and reached its apotheosis in the rout of Islam’s last stronghold on the peninsula at Granada.
Columbus failed to convince the regents during a debate with the country’s leading theologians and cosmographers at Salamanca in 1486, but a further audience near Granada in 1491 (under siege at the time) led Fernando and Isabel – buoyed no doubt by their imminent success – to grant his request. They urged him to set off quickly, in fact, perturbed by recent news that the Portuguese had succeeded in rounding the Cape of Good Hope; Spain needed to open a new, westward, maritime trade route into the lucrative spice markets of Asia.
Medieval European cartography can be generally categorised within three traditions: the mappaemundi, portolan charts and celestial maps. Mappaemundi were large, decorative circular maps of the known world, intended as much for spiritual instruction as locational accuracy. They were often beautifully illustrated with densely symbolic imagery, classical themes, placing Jerusalem at the nexus of all lands. Portolan charts, or sea charts, usually showed the Black Sea or Mediterranean and were deemed to be accurate, meant for active use by navigators. Although invented by the Phoenicians, these portable charts were perfected in late medieval times in the city states of Venice, Genoa, Florence as well as Ancona and Palma de Mallorca.
In the 1400s Europeans believed there were three continents, corresponding with those assigned to the sons of Noah: Asia, Europe and Africa. But both mappaemundi and portolan charts did signal the possibility of Terra incognita: most notably the existence of an Edenic terrestrial paradise, the Garden of Earthly Delights, whose existence was a given for orthodox Christians in the Middle Ages. The few sea charts which have come down to us showing a portion of the Atlantic – such as that of Grazioso Benincasa (1470) [Figure 1] – often position mythical islands such as Antilia, Brasil, Saint Brendan's Isle and Salvaga out at the edge of the mar tenebroso, the shadowy sea. An entirely new continent, though – let alone two – would have been beyond the wildest imaginings (even to the highly susceptible medieval mind).
Claudius Ptolemy’s Cosmographia – a mid-second century work of theoretical geography and manual for map-making – proved a sensation in clerical and courtly circles in Western Europe when it was translated into Latin in 1406. A manuscript of the Alexandrian scholar’s treatise had been copied out in the late thirteenth century the Byzantine monk Maximus Planudes and was preserved in the Monastery of Vatopedi [Figure 2]. Although not printed until the 1470s, the Cosmographia was widely circulated before then and, although it overestimated degrees of longitude (elongating the distance between west and east), confirmed the tripartite nature of the world. Having languished practically unknown – except by Arab astronomers – for 1,300 years before the time of Columbus, the eventual rediscovery of Ptolemy as a geographer became one of the major intellectual events of the fifteenth century.
Like many learned men of his age, Columbus was steeped in the work of Ptolemy and colourful travelogues such as Marco Polo’s Il milione and Mandeville’s Travels. Lumbered with such preconceptions it is hardly a surprise that, when he stumbled upon the myriad cays, atolls and islands of the West Indies, he assumed this was the same archipelago off the eastern end of Orbis terrarum where the Great Khan – Emperor of China (or Cathay) – went to capture slaves. Although Ptolemy never fully mapped the outer rim of East Asia, he did describe a cluster of islands numbering 1,378 which must have recalled, for Columbus – who jotted this in the margins of his copy of Pierre d’Ailly’s Imago mundi – Polo’s 1,300 cities in Mangi (South China) and the 7,448 islands in the Sea of Mangi, verdant with fragrant trees and a profusion of white and black pepper.
Ptolemy’s conjectural coastlines, and Polo’s fanciful writings, were of little use to him in the Caribbean, which he named ‘the Indies’: at that time a term often assigning the whole of South and East Asia, a hazily imagined space so characterised by islands that its easternmost confine was often labelled Insulindia. Encountering Cuba on his first voyage, in 1492, Columbus publicly declared it to be the fabled Golden Chersonese (the present-day Malay Peninsula), stating later it was the littoral of mainland Cathay.
Displaying their own doubts, perhaps, ahead of his second voyage, the Spanish sovereigns urged Columbus to explore Cuba, ‘known up till now as a continent [tierra firme]’, once more. In June, 1494, dismissing claims to the contrary from native inhabitants ‘so ignorant and provincial they think the whole world is composed of islands’ he made his crew sign an oath affirming the continental nature of Cuba which, if reneged upon, would entail a cutting out of tongues. Privately, he conceded the possibility it could be an island, which he initially called Juana, only later updating this to ‘Cuba’: the name used by its local peoples (which in any case may have signified Florida).
At the turn of the century Pietro Martire d’Anghiera, an Italian humanist in the service of the Spanish court, had written of reports from men who claimed to have rounded the island. Given that he sailed under Columbus’s command on both the first and second voyages (as mate of the flagship Marigalante, which he also owned), and that first recorded circumnavigation of Cuba was by Sebastián de Ocampo in 1508, it is surprising that the Castilian cartographer Juan de la Cosa dared to depict Cuba as an island on his map of 1500. Beautifully executed on ox-hide [Figure 3], it also shows a putative channel cleaving the isthmus of Central America, through which wades a cartouche of St Christopher (who Columbus openly associated himself with) ferrying a cherubic Christ child on his shoulders. Was this to salve his admiral’s potential misgivings about the depiction of Cuba?
The beautiful Cantino planisphere of 1502 [Figure 4, below] is coloured and adorned like a mappamundi but studded by compass roses radiating rhumb lines and strongly accented coastlines in the portolan fashion. It shows a half-figured, spectral presence of the South and North American continents, but likewise a breach in Central America, hoping against hope for a seaward passage there towards Cathay and the Spice Islands. The Cantino planisphere also carries the prominent legend The King of Castile’s Antillies, named of course after Antilia, the island or (sometimes) archipelago of legend: the place – often associated with Cuba – some of Columbus’s many detractors felt he had really reached.
Columbus seems to have been afflicted with a sort of Insulindia of the senses, an archipelagic delirium derived from antiquity, the bible, and books of travel. Writing to the Pope in February, 1502, he claims that, among the hundreds of islands he discovered were Tarshish, Cethia, Ophaz, and Cipangu [Japan]; Ophir, the biblical region from where King Solomon received regular tributes of gold, ivory, peacocks and apes; as well as ‘vastly infinite lands’: it is ‘in that vicinity the Terrestrial Paradise is to be found’. Publicly, perhaps for fear of having duped the Catholic Sovereigns, Columbus maintained the unwavering conviction that he’d reached Asia – one professed, in the face of mounting evidence to the contrary, until the day he died in 1506.
The first printed map to show the ‘New World’ is the Contarini-Rosselli that same year, the only copy of which is held at the British Library [Figure 5, above]. Ptolemy, although writing in Greek, owed much of his knowledge to the expansion of the Roman empire; Columbus’s discovery of the Americas for Europe, and Portuguese advances across Asia, made it clear to cartographers that the old Jerusalem-centred manner of depiction no longer held. But such was the Alexandrine’s influence that, well into the sixteenth century, attempts were made to fit the Americas and Asia into a Ptolemaic framework, such as can be seen in the Contarini-Rosselli Map the Ruysch World Map of 1507 [Figure 6].
Confusion, sparked by Columbus’s equivocations over the nature of Cuba, are evidenced here in analysis which has shown that Ruysch painted over his original inscription Terra de Cuba, on the large island in its place, leaving it unnamed. The 1507 and 1516 Waldseemüller maps mislabel Cuba as ‘Isabella’, while the latter goes as far as to categorise an area of mainland Mexico as Terra de Cuba, Asie Partis. Similarly, the 1520 Schöner Globe marks Terra de Cuba on a landmass floating where North America should be, with Japan hovering tantalisingly nearby through an open sea channel [Figure 7]. In the end, Columbus’s characteristic intransigence had a devastating effect on the posterity and status he so craved. His false idea of Cuba contributed to the two continents being named instead for his friend, a Florentine also in the service of Spain: the explorer Américo Vespucio.
JS Tennant’s work Mrs Gargantua and the Idea of Cuba is forthcoming from William Collins. It was shortlisted for the 2020 Eccles Centre & Hay Festival Writer’s Award.