This
is a novel and an author I had never heard of before and not something I would
typically have picked up to read out of my own desire. A friend of mine, Mary Sue, who is a graduate
student in Literature at New York University, sent me an email asking me about
the Eucharist because she thought it played a role in this novel. Mary Sue is not Catholic, and apparently
Aphra Behn may have been, or at least had Catholic sympathies during the
English Restoration period. The hero of
the novel, Oroonoko, an enslaved African Prince, at his downfall starts cutting
off his flesh to hand out, and this perhaps could be a literal allusion to the
Christ’s exhortation to consume His body.
Well,
I pointed Mary Sue to John Chapter 6 and a few books on the theology and
history of the Eucharist, but the penetrating image of a man cutting off his
flesh for others was so captivating that I had to read the novel for
myself. The novel is only around a
hundred pages, so it wasn’t going to be a burden to find the time. So I first read up on Aphra Behn and this
novel and the time period.
Let
me summarize it before getting to the novel.
AphraBehn—born Aphra Johnson—lived from 1640 to 1689, which was at the beginning of
the English Civil War and then lived through the reign of the restored Stuart monarchy in the persons of Kings Charles II and James II. Behn died just after the deposition of James II and the installation of William
and Mary of Orange in what has come to be known as the Glorious Revolution.
It
is surmised that Behn was Catholic, but I could not find anything
definitive. She certainly had royalist
sympathies when it came to the monarchy versus parliamentary conflicts. At this time, England had a solid Protestant
majority, so Behn, if she were Catholic, she would have been in a minority. It’s also in the realm of possibility (probably
likely) that Behn was Protestant, and that in the political polarity of her day
she sided with the monarchy.
Pertinent
also to understanding the novel I think is the fact that Behn is a woman. Indeed, some of the fascination with her
writing today seems to be that she is viewed as a proto-feminist. Behn is attributed to be the first
professional woman writer in England, and Virginia Woolf writes in A Room of One’s Own: “All women together
ought to let flowers fall upon the tomb of Aphra Behn, for it was she who
earned the right to speak their minds.”
There are some strong female characters in Oroonoko, but it is still a male dominated story.
It’s
an interesting novel. It’s only a
hundred pages or so, and so the epic scale of the central character belies the
brief narrative length. It’s bi-furcated
in that the African section seems somewhat dislocated from the Surinam
section. Still the central character
holds the sections together credibly.
Historically
she’s a generation before Daniel Defoe.
I can’t place her literary models.
The early sections seem like a woman’s amatory novel, the African battle
recalls The Iliad, and the Surinam section recalls a slave narrative. The strength of the novel comes from Behn’s
narrative voice, which makes the scenes credible and vivid, and on the character
of Oronooko, who is grand, noble, and epic.
Note. All quotes are taken from Behn, Aphra.
Oroonoko, the Rover and Other Works (Penguin Classics). Penguin Books Ltd.
Kindle Edition.
###
Summary
Part
I:
Description
of Surinam and its people, and a description of Oronooko when the narrator
first meets him.
Part
II
Oronooko
falls in love with Imoinda, but the old king takes Imoinda for his concubine.
Part
III
The
old king tells Imoinda that Oroonoko no longer has interest in her; she
resolves to settle as a concubine. But
when Oronooko visits the court and the two meet, their passion is resumed. When the king finds the two in an embrace he
explodes in anger and determines to send Oronnoko away to battle. But Oronooko with the help of his aid Aboan
and another of the king’s concubines, Onahal, is able to meet with Imoinda for
an hour of love.
-This becomes a woman’s amatory
novel and one of court romance.
Part
IV
Oronooko
barely escapes Imoinda’s bedroom, and when the king discovers what has occurred
sells Imoinda and Onahal into slavery. With
Oroonoko off to battle, the king sends a messenger to Oronooko to tell him
Imoinda has been killed, though in reality she has been sold. Oronooko refuses to fight but when his
comrades are losing the battle, being pushed back to the camp, Oronoonko suits
up and turns the tide to his side. –Very
much like Achilles in the Iliad.
Part
V
With
Oronooko victorius, he is held in high esteem again at court, and in selling
the captured enemy over to some English ship Captain, he and his noble men are
tricked onto the ship and captured as slaves themselves. When the Captain gives his word as a
“Christian” to let Oronooko free at first opportunity so that Oroonoko would not
kill himself, Oronooko acknowledges and returns his sincerity on his
honor. The Captain’s “Christian” word
turns out to be false, and on landing in Surinam Oronooko and his men are sold
into slavery.
Part
VI
The
narrator from Part I resumes first person narration. The owner who bought Oronooko was a man named
Trefry, who acted in the region in lieu of the Governor. Trefry, noticing the nobility, intelligence,
and learning in Oronooko raised him to a level above a common slave, and named
him Caesar. Trefry told Oronooko of an
equally noble female slave called Clemene, and when Oronooko met her he fell
into her arms and it turned out to be Imoinda.
–Here we are told of Oronooko’s divine kingship.
Part
VII
We
are told of several exploits Oronooko performs in Surinam, such as the killing
of wild tigers and touching of electric eels.
Part
VIII
The
narrator takes a trip into the Indian towns where despite the threat of
violence from the Indians against the English, they interact and learn of their
customs. Caesar (Oronooko) served as a
protector, and he was able to build a relationship with the Indian, even establishing
trade. Shortly after Oronooko, with
Imoinda pregnant and the English diverted, gathered up the black slaves and
made a passionate appeal to seek freedom.
They all agreed. –This is where
the plot turns toward the climax.
Part
IX
Caesar
(Oronooko) takes his band of slaves toward the coast but the owners pull
together an army and confront them. They
tell the bulk of the slaves to abandon Caesar and no harm will come to them,
and all do except his deputy, Tuscan, and Imoinda. The three put up a gallant fight, but Byam,
the Surinam Governor, pledges amnesty if they will cease, and Caesar
concedes. But this is just another lie,
and so Oronooko is taken, shackled, and whipped. –Here we see what can only be described as a
parallel to Christ’s Passion: betrayal, imprisonment, and scourging.
Part
X
Trefry
takes authority over Byam, citing the plantation as a sanctuary from the
governor. He gives aid to Caesar
(Oronooko), allowing him to recover.
Once recovered, Caesar decides to take revenge against those who
shamefully whipped him. Realizing he will
die from this exploit, and further realizing that it would leave Imoinda open
to rape and disgrace, he comes to the conclusion he must kill her to save her
from this ignominy. He takes her into a
wooded area, and tells her of his plan and she agrees that she too must die
from his hand. In tears he kills her
with a knife and decapitates her. He is
taken ill from the grief but when he finally recovers escapes the
plantation. A search party confronts him
and to show his lack of fear he cut a piece of his flesh off and threw it at
them. When he feels his body weaken, he
realizes he could not win in a fight and so disembowels himself in a suicide
attempt. Tuscan rescues the dying
Caesar, and taken back is sewed up by a surgeon. While Caesar is recovering, Byam lured Trefry
away so that a Major Bannister could forcibly take Caesar to the whipping
post. There, given a pipe to smoke,
Caesar is hacked to pieces, cutting off his “members,” ears, nose, arms until
he finally dies. Afterward Caesar’s body
is quartered and posted for spectacle.
–This dismembering and severing of Caesar is a sort of (1) crucifixion
and (2) equating to the hung, drawn, and quartering of English practice.
###
Historical
Figures:
Frances
Lord Willoughby – Granted propriety rights of the English colony in Surinam by
King Charles II.
William
Byam – Appointed Governor Surinam by Willoughby.
Major
James Bannister – Underling to Governor Byam.
John
Treffry – Willoughby’s appointed agent for managing his plantation on Surinam.
The
above ae all in a chain of command linked to King Charles II, and therefore all
Royalists.
George
Marten – Plantation owner and brother to the Oliverian George Marten,
presumably a Parlimentarian.
I'll start providing my thoughts on the various themes in my next post on Oronooko.
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