Five years ago, while writing Knot of Stone, I imagined the setting for Francisco d’Almeida’s burial site: a disused railway yard near the Castle of Good Hope, where rusting tracks trace the old curve of Table Bay. The actual site has since been found and, uncannily, fits the forlorn wasteland described in my book. Sadly, it is still an unfitting memorial for the dead.
Knot of Stone begins with the discovery of a centuries-old skeleton in an abandoned shunting yard which, back in 2007, I imagined as follows: “Prof Mendle set off, Sonja by his side, between piles of sleepers and tracks choked with weeds. He led her past a disused warehouse with its derelict loading bay, and then on beyond a platform strewn with splintered packing crates and old pallets. Everything was broken, barricaded and abandoned…”. (KoS p.8)
A new discovery?
To commemorate the anniversary of Almeida’s death in 2012, I accompanied Dr Stewart Young, a polymath and gifted dowser, to an undisclosed site beyond the Castle of Good Hope—a site farther east of what I’d previously considered possible—until he halted me and, intuitively, said: “We should be able to see where Almeida was killed from here”. However, barred by locks and chains and a razor-wire wall, we were unable to inspect the industrial-looking shed which now, allegedly, covers the spot where Almeida lies buried. The following day, with permission to wander around, I discovered how well the location fits the historical record, including its proximity to the Liesbeeck/Salt River Canal, and that this ‘discovery’ could reveal the first recorded battle site and earliest known war memorial in South Africa’s history.
These two maps portray the changing curve of Table Bay as seen, firstly, two hundred and fifty years ago and, secondly, as it appears today. The first reveals the natural shoreline, the latter the land reclamation project of the intervening centuries. In both maps the Castle of Good Hope—here a star—establishes a fixed point of reference while the arrows point to the vicinity associated with Almeida’s death. The left one points to a generalised area described in Knot of Stone, the right to a specific location identified by Dr Stewart Young. In physical terms the two sites—or arrows—are about four kilometres apart and, like the Castle itself, lie a kilometre inland today.
In a windswept wasteland between Table Mountain and the sea, near the Liesbeeck-Salt River Canal, lie the forgotten bones of Almeida and his sixty compatriots. The spot where they fell lies under a derelict railway yard—beneath a low, red bricked shed—surrounded by rusting wagons, old splintered crates and wooden pallets. Laid to rest five centuries ago, their bones have been lost to memory and long overlooked by subsequent historians. Drawing on the popular memory of his contemporaries, the poet laureate Camões wrote:
The Stormy Cape which keeps his memory Along with his bones, will be unashamed In dispatching from the world such a soul Neither Egypt nor all India could control. Luís de Camões, The Lusíads, 1572.
Camões’s epic poem predicts that the Cape of Storms (Cabo Tormentoso) will be fated to preserve both Almeida’s memory and his bones. At that time, the Cape was seen as a Portal to the Indies: a threshold between the cold Atlantic and a warm Indian, and as “earth’s extremest end”. A century later, in 1652, under another flag, the Cape became the furthest south of all Holland’s colonies. Almeida’s bones thus rest at a cornerstone of colonial history.
Hearing about the death in Lisbon, King Manuel announced a day of mourning and forbade his ships from calling at the Cape, again, unless in dire necessity, and thereby prevented Almeida’s bones from returning to Portugal. King Manuel was superstitious, believing the fallen sons of Lusus (Portugal) protected his realm and, allegedly, added: “as long as his bones are there, all is safe”.
“While Almeida’s bones lie at the Cape, all is safe.” Manuel I, 1510.
At the time, Manuel I (shown directly above) ruled over the first global empire and was then one of the most powerful men in the world. His decision against further landings along the Cape coast would ultimately delay European occupation for another 142 years.
Massacre of Francisco d’Almeida at the Cape of Good Hope, 1510. From Pieter van der Aa’s ‘Nauwkeurige versameling der gedenkwaardigste zee- en landreysen naar Oost- en West-Indië…’, Leiden, 1707.
In 1512, two years after Almeida’s murder, a passing Portuguese ship touched at the Cape to collect fresh water. On board was the former master of Almeida’s boat and a relative of one of the deceased, Cristóvão de Brito, who asked to be taken ashore to see the grave. On finding the site “without a sign of those who lay there”, Brito had a wooden cross and cairn of stones erected to mark the spot. This ensemble became the first memorial built by white interlopers in South Africa.
The only historical illustrations of Almeida’s murder—and of Brito’s subsequent visit—were made two centuries after the event, in 1707. These were published by Pieter van der Aa, a renown cartographer and printer from Leiden, Holland, in his collection of notable land and sea travels to the East. Printed as fold-out folios, the engravings were often removed by collectors and so not easily recognised or identified by later historians. The scene showing several seamen erecting a cross was only ‘rediscovered’ by Cape Archivist, Victor de Kock, in 1952.
Erecting a cross to mark the grave of Francisco d’Almeida, 1512. From Pieter van der Aa’s ‘Nauwkeurige versameling der gedenkwaardigste zee- en landreysen naar Oost- en West-Indië…’, Leiden, 1707.
In traditional African societies—unlike western Christendom—the bones of the ancestors are seen as sacred and kept close to the family hearth. As such, ancestral graves are integral to a healthy domestic-social life and the bones important for settling disputes, putting the deceased to rest, and for predicting the future. Bones are also used to call up the Ancestors, like witnesses to a trial, in order to see justice served. Seen in this context, Almeida had to die at the Cape of Torments.
At Almeida’s posthumous trial—that is, speaking metaphorically—the Ancestors came from the far-off shores of Kenya and Tanzania. And to this Camões adds that Almeida was killed for the plundering of Kilwa and Mombasa in 1505, five years earlier, on his outbound voyage, when his men brutally butchered the local Swahili and Arabs. His death was a retribution.
Cape Town’s history is thus as much part of East Africa as it is a part of South Asia: the geo-politics of each overlap. More so, Egypt and India had a knock-on effect all the way down the coast—from Melinde to Mombasa, from Kilwa to Sofala—ending at the Cape of Good Hope. And Almeida’s murder demonstrates this.
While the site may never be excavated nor his bones ever found, the ‘discovery’ raises a telling question: To whom do his bones belong? To his family, to his country, or to his old fraternity?
African Sacred Ibises over Cape Town’s forgotten shoreline, an alternative view of Table Mountain, 2011. Photograph courtesy of Michael Golby.
Cape Town’s proposed regeneration programme for the Voortrekker Road Corridor and “Salt Rivièra” renewal project will, I hope, include a new memorial for all the victims and descendants of the Almeida/Khoena conflict. There is currently no other memorial in South Africa or Portugal and, so far as I know, none were ever erected to commemorate this tragedy. Not one in five hundred years? Well, perhaps it is time, although I believe this may only happen when Hope grows out of Torment as the Cape outgrew its Storms—and, of course, if Capetonians can revisit the event without the racial clichés of the past.
A bird’s eye view showing Almeida’s alleged burial site (centre right) and its proximity to Voortrekker Road, Ysterplaat Station and the Salt River Canal. The proposed urban and recreational development, if successful, could offer unparalleled opportunities for the excavation and commemoration of the battlefield and war graves.