Erewhon: 150th Anniversary Edition, page 27
In a few days we sighted an English vessel bound from Melbourne to London with wool. At my earnest request, in spite of stormy weather which rendered it dangerous for a boat to take us from one ship to the other, the captain consented to signal the English vessel, and we were received on board, but we were transferred with such difficulty that no communication took place as to the manner of our being found. I did indeed hear the Italian mate who was in charge of the boat shout out something in French to the effect that we had been picked up from a balloon, but the noise of the wind was so great, and the captain understood so little French that he caught nothing of the truth, and it was assumed that we were two persons who had been saved from shipwreck. When the captain asked me in what ship I had been wrecked, I said that a party of us had been carried out to sea in a pleasure-boat by a strong current, and that Arowhena (whom I described as a Peruvian lady) and I were alone saved.
There were several passengers, whose goodness towards us we can never repay. I grieve to think that they cannot fail to discover that we did not take them fully into our confidence; but had we told them all, they would not have believed us, and I was determined that no one should hear of Erewhon, or have the chance of getting there before me, as long as I could prevent it. Indeed, the recollection of the many falsehoods which I was then obliged to tell, would render my life miserable were I not sustained by the consolations of my religion. Among the passengers there was a most estimable clergyman, by whom Arowhena and I were married within a very few days of our coming on board.
After a prosperous voyage of about two months, we sighted the Land’s End, and in another week we were landed at London. A liberal subscription was made for us on board the ship, so that we found ourselves in no immediate difficulty about money. I accordingly took Arowhena down into Somersetshire, where my mother and sisters had resided when I last heard of them. To my great sorrow I found that my mother was dead, and that her death had been accelerated by the report of my having been killed, which had been brought to my employer’s station by Chowbok. It appeared that he must have waited for a few days to see whether I returned, that he then considered it safe to assume that I should never do so, and had accordingly made up a story about my having fallen into a whirlpool of seething waters while coming down the gorge homeward. Search was made for my body, but the rascal had chosen to drown me in a place where there would be no chance of its ever being recovered.
My sisters were both married, but neither of their husbands was rich. No one seemed overjoyed on my return; and I soon discovered that when a man’s relations have once mourned for him as dead, they seldom like the prospect of having to mourn for him a second time.
Accordingly I returned to London with my wife, and through the assistance of an old friend supported myself by writing good little stories for the magazines, and for a tract society. I was well paid; and I trust that I may not be considered presumptuous in saying that some of the most popular of the brochures which are distributed in the streets, and which are to be found in the waiting rooms of the railway stations, have proceeded from my pen. During the time that I could spare, I arranged my notes and diary till they assumed their present shape. There remains nothing for me to add, save to unfold the scheme which I propose for the conversion of Erewhon.
That scheme has only been quite recently decided upon as the one which seems most likely to be successful.
It will be seen at once that it would be madness for me to go with ten or a dozen subordinate missionaries by the same way as that which led me to discover Erewhon. I should be imprisoned for typhus, besides being handed over to the straighteners for having run away with Arowhena: an even darker fate, to which I dare hardly again allude, would be reserved for my devoted fellow-laborers. It is plain, therefore, that some other way must be found for getting at the Erewhonians, and I am thankful to say that such another way is not wanting. One of the rivers which descends from the Snowy Mountains, and passes through Erewhon, is known to be navigable for several hundred miles from its mouth. Its upper waters have never yet been explored, but I feel little doubt that it will be found possible to take a light gunboat (for we must protect ourselves) to the outskirts of the Erewhonian country.
I propose, therefore, that one of those associations should be formed in which the risk of each of the members is confined to the amount of his stake in the concern. The first step would be to draw up a prospectus. In this I would advise that no mention should be made of the fact that the Erewhonians are the lost tribes. The discovery is one of absorbing interest to myself, but it is of a sentimental rather than commercial value, and business is business. The capital to be raised should not be less than fifty thousand pounds, and might be either in five or ten pound shares as hereafter determined. This should be amply sufficient for the expenses of an experimental voyage.
When the money had been subscribed, it would be our duty to charter a steamer of some twelve or fourteen hundred tons burden, and with accommodation for a cargo of steerage passengers. She should carry two or three guns in case of her being attacked by savages at the mouth of the river. Boats of considerable size should be also provided, and I think it would be desirable that these also should carry two or three six-pounders. The ship should be taken up the river as far as was considered safe, and a picked party should then ascend in the boats. The presence both of Arowhena and myself would be necessary at this stage, inasmuch as our knowledge of the language would disarm suspicion, and facilitate negotiations.
We should begin by representing the advantages afforded to labor in the colony of Queensland, and point out to the Erewhonians that by emigrating thither, they would be able to amass, each and all of them, enormous fortunes—a fact which would be easily provable by a reference to statistics. I have no doubt that a very great number might be thus induced to come back with us in the larger boats, and that we could fill our vessel with emigrants in three or four journeys.
Should we be attacked, our course would be even simpler, for the Erewhonians have no gunpowder, and would be so surprised with its effects that we should be able to capture as many as we chose; in this case we should feel able to engage them on more advantageous terms, for they would be prisoners of war. But even though we were to meet with no violence, I doubt not that a cargo of seven or eight hundred Erewhonians could be induced, when they were once on board the vessel, to sign an agreement which should be mutually advantageous both to us and them.
We should then proceed to Queensland, and dispose of our engagement with the Erewhonians to the sugar-growers of that settlement, who are in great want of labor; it is believed that the money thus realized would enable us to declare a handsome dividend, and leave a considerable balance, which might be spent in repeating our operations and bringing over other cargoes of Erewhonians, with fresh consequent profits. In fact we could go backwards and forwards as long as there was a demand for labor in Queensland, or indeed in any other Christian colony, for the supply of Erewhonians would be unlimited, and they could be packed closely and fed at a very reasonable cost.
It would be my duty and Arowhena’s to see that our emigrants should be boarded and lodged in the households of religious sugar-growers; these persons would give them the benefit of that instruction whereof they stand so greatly in need. Each day, as soon as they could be spared from their work in the plantations, they would be assembled for praise, and be thoroughly grounded in the Church Catechism, while the whole of every Sabbath should be devoted to singing psalms and churchgoing.
This must be insisted upon, both in order to put a stop to any uneasy feeling which might show itself either in Queensland or in the mother country as to the means whereby the Erewhonians had been obtained, and also because it would give our own shareholders the comfort of reflecting that they were saving souls and filling their own pockets at one and the same moment. By the time the emigrants had got too old for work they would have become thoroughly instructed in religion; they could then be shipped back to Erewhon and carry the good seed with them.
I can see no hitch nor difficulty about the matter, and trust that this book will sufficiently advertise the scheme to insure the subscription of the necessary capital; as soon as this is forthcoming I will guarantee that I convert the Erewhonians not only into good Christians but into a source of considerable profit to the shareholders.
I should add that I cannot claim the credit for having originated the above scheme. I had been for months at my wit’s end, forming plan after plan for the evangelization of Erewhon, when by one of those special interpositions which should be a sufficient answer to the sceptic, and make even the most confirmed rationalist irrational, my eye was directed to the following paragraph in the Times newspaper, of one of the first days in January 1872:
“POLYNESIANS IN QUEENSLAND.—The Marquis of Normandy, the new Governor of Queensland, has completed his inspection of the northern districts of the colony. It is stated that at Mackay, one of the best sugar-growing districts, his Excellency saw a good deal of the Polynesians. In the course of a speech to those who entertained him there, the Marquis said:—‘I have been told that the means by which Polynesians were obtained were not legitimate, but I have failed to perceive this, in so far at least as Queensland is concerned; and, if one can judge by the countenances and manners of the Polynesians, they experience no regret at their position.’ But his Excellency pointed out the advantage of giving them religious instruction. It would tend to set at rest an uneasy feeling which at present existed in the country to know that they were inclined to retain the Polynesians, and teach them religion.”
I feel that comment is unnecessary, and will therefore conclude with one word of thanks to the reader who may have had the patience to follow me through my adventures without losing his temper; but with two, for any who may write at once to the Secretary of the Erewhon Evangelisation Company, limited (at the address which shall hereafter be advertised), and request to have his name put down as a shareholder.
P.S.—I had just received and corrected the last proof of the foregoing volume, and was walking down the Strand from Temple Bar to Charing Cross, when on passing Exeter Hall I saw a number of devout-looking people crowding into the building with faces full of interested and complacent anticipation. I stopped, and saw an announcement that a missionary meeting was to be held forthwith, and that the native missionary, the Rev. William Habakkuk, from——(the colony from which I had started on my adventures), would be introduced, and make a short address. After some little difficulty I obtained admission, and heard two or three speeches, which were prefatory to the introduction of Mr. Habakkuk. One of these struck me as perhaps the most presumptuous that I had ever heard. The speaker said that the races of whom Mr. Habakkuk was a specimen, were in all probability the lost ten tribes of Israel. I dared not contradict him then, but I felt angry and injured at hearing the speaker jump to so preposterous a conclusion upon such insufficient grounds. The discovery of the ten tribes was mine, and mine only. I was still in the very height of indignation, when there was a murmur of expectation in the hall, and Mr. Habakkuk was brought forward. The reader may judge of my surprise at finding that he was none other than my old friend Chowbok!
My jaw dropped, and my eyes almost started out of my head with astonishment. The poor fellow was dreadfully frightened, and the storm of applause which greeted his introduction seemed only to add to his confusion. I dare not trust myself to report his speech—indeed I could hardly listen to it, for I was nearly choked with trying to suppress my feelings. I am sure that I caught the words “Adelaide, the Queen Dowager,” and I thought that I heard “Mary Magdalene” shortly afterwards, but I had then to leave the hall for fear of being turned out. While on the staircase, I heard another burst of prolonged and rapturous applause, so I suppose the audience were satisfied.
The feelings that came uppermost in my mind were hardly of a very solemn character, but I thought of my first acquaintance with Chowbok, of the scene in the woodshed, of the innumerable lies he had told me, of his repeated attempts upon the brandy, and of many an incident which I have not thought it worthwhile to dwell upon; and I could not but derive some satisfaction from the hope that my own efforts might have contributed to the change which had been doubtless wrought upon him, and that the rite which I had performed, however unprofessionally, on that wild upland riverbed, had not been wholly without effect. I trust that what I have written about him in the earlier part of my book may not be libelous, and that it may do him no harm with his employers. He was then unregenerate. I must certainly find him out and have a talk with him; but before I shall have time to do so these pages will be in the hands of the public.
At the last moment I see a probability of a complication which causes me much uneasiness. Please subscribe quickly. Address to the Mansion-House, care of the Lord Mayor, whom I will instruct to receive names and subscriptions for me until I can organize a committee.
About the Authors
Samuel Butler was an iconoclastic Victorian author who published a variety of works, including the Utopian satire Erewhon and the posthumous novel The Way of All Flesh, his two best-known works. Butler also made prose translations of The Iliad and The Odyssey which remain in use to this day.
Octavia Cade is a New Zealand writer. She has a PhD in science communication and a particular interest in how science intersects with speculative fiction: examples of her work on this can be found in Horror Studies, MOSF Journal of Science Fiction, Interdisciplinary Literary Studies, Supernatural Studies and various anthologies from academic presses. She has also sold over 60 short stories to markets including Clarkesworld, F&SF, and Strange Horizons. A novel, several novellas, two poetry collections, two short story collections, and a nonfiction collection have sold to various small presses. She is a four-time Sir Julius Vogel Award winner and a Bram Stoker nominee. Octavia attended Clarion West 2016, and was the 2020 writer in residence at Massey University.
This is a work of fiction. All of the characters, organizations, and events portrayed in this novel are either products of the author's imagination or are used fictitiously.
EREWHON
by Samuel Butler
Originally published in 1872. This edition first published by Erewhon Books, LLC in 2022.
“Looking Back to Local Utopia: An Introduction” Copyright © 2022 by Octavia Cade
All rights reserved. This book or any portion thereof may not be reproduced or used in any manner whatsoever without the express written permission of the publisher except for the use of brief quotations in a book review.
Erewhon Books
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New York, NY 10001
www.erewhonbooks.com
Erewhon books are available at special discounts when purchased in bulk for premiums and sales promotions as well as for fund-raising or educational use. For details, send an email to info@erewhonbooks.com.
Library of Congress Control Number: 2022944174
ISBN 978-1-64566-050-7 (ebook)
Cover design by Lorenzo Petrantoni
Interior design by Cassandra Farrin
Reproduction of Samuel Butler’s original Erewhon map used by permission of the Master and Fellows of St John’s College, Cambridge
Contents
Preface to the First Edition
Preface to the Second Edition
Preface to the Revised Edition
Looking Back to Local Utopia
I. Wastelands
II. In the Wool Shed
III. Up the River
IV. The Saddle
V. The River and the Range
VI. Into Erewhon
VII. First Impressions
VIII. In Prison
IX. To the Metropolis
X. Current Opinions
XI. Some Erewhonian Trials
XII. Malcontents
XIII. The Views of the Erewhonians Concerning Death
XIV. Mahaina
XV. The Musical Banks
XVI. Arowhena
XVII. Ydgrun and the Ydrunites
XVIII. Birth Formulae
XIX. The World of the Unborn
XX. What They Mean by It
XXI. The Colleges of Unreason
XXII. The Colleges of Reason—Continued
XXIII. The Book of the Machines
XXIV. The Machines—continued
XXV. The Machines—concluded
XXVI. The Views of an Erewhonian Prophet Concerning the Rights of Animals
XXVII. The Views of an Erewhonian Philosopher Concerning the Rights of Vegetables
XXVIII. Escape
XXIX. Conclusion
About the Authors
Samuel Butler, Erewhon: 150th Anniversary Edition
