David Feuerstein

Joseph Conrad’s Heart of Darkness follows a narrator who listens to Charles Marlow recount his time in the Congo. While the narrative mainly focuses on themes concerning imperialism, racism, and evil, it also provides criticism of marriage in the twentieth century. This is performed through the introduction of Kurtz’s Intended towards the end of the story. Her introduction provides insight into the relationship between herself and Kurtz. It allows readers to understand the negative aspects of twentieth-century marriage. Conrad’s Heart of Darkness portrays marriage as an oppressive arrangement for both partners through the prolonged grieving of Kurtz’s Intended and Kurtz’s forced adherence to how he is perceived by his intended before he finds freedom to be himself in the Congo.

Marriage is portrayed as oppressive in Heart of Darkness through the prolonged grieving of Kurtz’s Intended. Marlow says, “She was in mourning. It was more than a year since his death… she seemed as though she would remember and mourn for ever” (Conrad 1114). By “mourning” for “more than a year since his death,” it is implied that Kurtz’s Intended has been grieving Kurtz’s death for a prolonged period of time (Conrad 1114). This prolonged period of grieving implies that Kurtz’s Intended is unable to move on from his death. Marlow recognizes this when he says “… she seemed as though she would remember and mourn for ever” (Conrad 1114). The phrase, “mourn for ever,” implies that Kurtz’s Intended is mourning in excess (Conrad 1114). To “mourn for ever” would mean the Intended grieve Kurtz’s death for the rest of her life (Conrad 1114). Her intended marriage to Kurtz holds her back from moving on after his death. 

Marriage is often indicative of devotion. The Intended was likely devoted to Kurtz. She says, “I had all his noble confidence. I knew him best” (Conrad 1115). To have Kurtz’s “noble confidence” implies that Kurtz trusts his Intended (Conrad 1115). One way to build trust is through devotion. The Intended’s devotion to Kurtz is displayed when she discusses him. She says, “Ah, but I believed in him more than any one on earth…” (Conrad 1116). To have faith in Kurtz “more than any one on earth” implies that his Intended completely gives herself to him (Conrad 1116). Her devotion is so deep that she supports Kurtz in anything. However, her devotion as a result of intending to marry Kurtz suppresses her will to move on after his death. She says, “And now I am unhappy for—for life” (Conrad 1116). The Intended admits that she plans to continue being oppressed by the grief she feels due to Kurtz’s death. Rather than moving on, the Intended is unable to forget her relationship with Kurtz and suffers excessively due to the devotion she developed for him.

Kurtz also experiences the oppressive nature of marriage as he forces himself to adhere to how his Intended views him. The Intended says, “… of all his promise, and of all his greatness, of his generous mind, of his noble heart…” (Conrad 1116). Kurtz’s Intended is describing the way she views him. To her, Kurtz possesses the capacity to do great things as well as good deeds. She expects these things of Kurtz. Kurtz follows these expectations during his early days in the Congo. For example, Kurtz exudes these expectations set by his Intended in his writing for “the International Society for the Suppression of Savage Customs” (Conrad 1096). Marlow describes Kurtz’s writing when he says, “It was eloquent” (Conrad 1096). For something to be “eloquent,” it must be well-written and thought out (Conrad 1096). Kurtz’s report is “seventeen pages of close writing” (Conrad 1096). A high intelligence would be needed to produce “seventeen pages” worth of well-written and thought-out content (Conrad 1096). This high intelligence is what is referred to when Kurtz’s Intended mentions his “generous mind” (Conrad 1116). For something to be “generous,” it must be capable of providing lots of something (Conrad 1116). Kurtz’s mind is considered “generous” because it is capable of producing well-written and thought-out content as a result of his intelligence (Conrad 1116). By using his intellect to produce useful and thought-provoking content, Kurtz is abiding by his Intended’s expectation of possessing a “generous mind” (Conrad 1116). 

Kurtz also abides by his Intended’s expectation of having a “noble heart” (Conrad 1116). For something to be “noble,” it must be always acting for good (Conrad 1116). Kurtz emanates the idea of nobleness when he writes, “By the simple exercise of our will we can exert a power for good practically unbounded” (Conrad 1096). The word, “unbounded,” implies that the “good” he and others can perform in the area is limitless (Conrad 1096). Kurtz is explaining that he wants to do things that will benefit those in the Congo and, therefore, shows himself acting in a noble manner. By framing himself in a noble manner, Kurtz is abiding by the “noble heart” his Intended believes he possesses (Conrad 1116).

Kurtz finds freedom from the oppressive nature of his marriage after spending more time in the Congo. He finds freedom by rejecting the characteristics placed on him by his Intended. For example, Kurtz writes, “Exterminate all the brutes,” at the end of his report on the Congolese (Conrad 1096). The word, “brutes,” is often used to refer to someone who is behaving like an animal (Conrad 1096). Kurtz is comparing the Congolese to animals despite them being human. Here, Kurtz first rejects his Intended’s idea that he has a “generous mind” (Conrad 1116). A person with a “generous mind” should be able to think critically about those around them (Conrad 1116). Kurtz does not think critically about the Congolese people. Instead, he defaults to comparing the Congolese to animals rather than thinking about why they behave the way they do. Kurtz does not consider their culture or general way of life in any way before coming to the conclusion that the Congolese are comparable to animals. By not carefully considering the Congolese, Kurtz breaks free from the “generous mind” characteristic that was placed on him by his Intended (Conrad 1116). 

In the same statement, Kurtz also rejects his Intended’s idea that he has a “noble heart” (Conrad 1116). Kurtz wishes to “exterminate” the Congolese which means he wants all of them gone (Conrad 1096). The act of carrying out the mass murder of the Congolese is not something someone with a “noble heart” would do (Conrad 1116). Someone with a “noble heart” would instead try to help the Congolese (Conrad 1116). Kurtz only wants to get rid of the Congolese. Kurtz’s words show that he has escaped the idea that he has a “noble heart” and is able to say what he really wishes to say. By spending time in the Congo away from his Intended, Kurtz is able to escape the oppressive characteristics placed on himself as a result of his intended marriage and fully become the person he wants to be.

Joseph Conrad’s Heart of Darkness provides criticism of marriage in the twentieth century. The criticism of marriage in the story is explored through Kurtz and his Intended. The Intended’s bleak outlook on their own future as a result of Kurtz’s death and the way they viewed Kurtz provide insight into the negative aspects of twentieth-century marriage. Heart of Darkness portrays marriage as an oppressive arrangement for both partners through the extended mourning of the Intended and Kurtz’s forced adherence to how his Intended perceives him before finding the freedom to be himself in the Congo.

Works Cited

Conrad, Joseph. Heart of Darkness. The Norton Anthology of English Literature, The Major Authors, edited by Stephen Greenblatt, 10th ed., vol. 2, W. W. Norton & Company, 2019, pp. 1060-1117.