"The complex interplay on South American soil was captured by an earlier female visitor. Spy, publisher, playwright, the notorious Aphra Behn had traveled to Surinam in the 1660s while the colony was still under English control. She would have been closer to Dorothea's age than Merian's when she was there--twenty-three or twenty-four--and eager to embrace novel experiences. While Merian always stood firmly on the line of propriety, to the extent that she hardly ever mentioned the mating of her butterflies, Behn didn't seem to know or care if such a line existed. In her pays, novels and poems, she wrote about sex and impotence, treachery, politics, hypocrisy. She would have mocked down Waltha Castle brick by brick.
Behn liked Surinam, and mourned Charles II's letting it go....In the swap of Surinam for Manhattan, Behn may be the only one who thought the English got the worse part of the bargain.
Behn descries a lush environment of constant spring. Amusements for a young woman from Europe consist of seeking out "tiger" cubs while the mother was away from the den (jaguars, most likely), traveling eight days upriver to visit a remote Amerindian village, sitting down to eat. . ."
"...It's a marvel, she writes, "how such vast trees, as big as English oaks, could take footing on so solid a rock, and in so little earth as covered that rock, but all things by nature there are rare, delightful, and wonderful."
"Against this background, Behn sets a romance that is part Othello, part Arabian Nights. Her 1688 novel, Oroonoko, tells the story of a young African prince who has the misfortune to fall in love with Imoinda, a woman coveted by his grandfather, the king. Foolishly, secretly, the lovers meet anyway and are discovered, adding insult to the King's injury, and Imoinda is sold into slavery.
Lured onto an English slave trader's ship with a false invitation to a feast, Oroonoko is soon also in chains, bound for Surinam.
...he fears the child will be born a slave.
In come cases, the reality was not much less grisly than Oroonoko portrays.
(As a result of treaties between Amerindians and the Dutch, some tribes could be enslaved, while others, like the Caribs, Warao and Arawaks, could not.)"
Metamorphosis
"To some, it appears so complex, so unexplainable, that it must be miraculous. Creationists use it as a prop for intelligent design, claiming that no one has explained how organs and bodily structures can rearrange themselves so completely. A squirming, consuming larva one day still and turns into a pupa, becoming completely immobile . . . Bernard d'Abrera, in his 2001 book Concise Atlas of Butterflies of the world, complains at length about the misguided theory of evolution via natural selection. At the height of forums on college campuses, creationist debaters will issue the final challenge, daring opponents to "explain metamorphosis.
Wonder is built into the language. One of the earliest terms for "butterfly," used by Aristotle, was "psyche," also the word for "breath" and "soul." The "larva," the creeping early stage, takes its name from "mask," but its Latin roots are tangled with the notions of "ghost" and hobgoblin" too. The "pupa," the stage of rapid change in an immobile shell, means "girl" and "doll" in Latin. In German, Merian's native tongue, it still has that meaning. In English it became a "puppet," waiting for animation. "Chrysalis," the usually naked and often particularly beautiful pupa built by a butterfly, comes from the Greek for "gold," commemorating the metallic glow or spots on species like the monarch and painted lady. The "cocoon," the protective silk enclosure many moths spin around the pupa, comes from the French for "shell." The "imago," the winged final stage indicates that everything before was just practice or a mask for the revealed true form, as it has the meaning of "natural shape." Of all these phrases, perhaps nothing is so lovely as "imaginal disk" used to describe the pockets of cells in the caterpillar that become complex eyes and wings. They are, of course, the seeds of the imago, but it's easy to see them too as the aspirations of the caterpillar, imagining its future.
While many natural phenomena capture a grim vision of life and potential -- the rosebud doomed to fading -- metamorphosis offers the reverse trajectory. A humble worm becomes an iridescent moth. A plague of caterpillars turns into a blessing of butterflies. It is a biological adaptation that embodies hope, from religious use of the butterfly as a symbol of rebirth to high school girls who tattoo butterflies on their arms, a promise blossoming." (12-13)