Erewhon: or, Over the Range ( is a novel by Samuel Butler which was first published anonymously in 1872.The title is also the name of a country, supposedly discovered by the protagonist. In the novel, it is not revealed where Erewhon is, but it is clear that it is a fictional country. Butler meant the title to be read as "nowhere" backwards even though the letters "h" and "w" are transposed, as it would have been pronounced in his day (and still is in some dialects of English). The book is a satire on Victorian society. The first few chapters of the novel dealing with the discovery of Erewhon are in fact based on Butler's own experiences in New Zealand where, as a young man, he worked as a sheep farmer on Mesopotamia Station for about four years (1860-64), and explored parts of the interior of the South Island and which he wrote about in his A First Year in Canterbury Settlement (1863).The greater part of the book consists of a description of Erewhon. The nature of this nation is intended to be ambiguous. At first glance, Erewhon appears to be a Utopia, yet it soon becomes clear that this is far from the case. Yet for all the failings of Erewhon, it is also clearly not a dystopia, such as that depicted in George Orwell's Nineteen Eighty-Four. As a satirical utopia, Erewhon has sometimes been compared to Gulliver's Travels (1726), a classic novel by Jonathan Swift; the image of Utopia in this latter case also bears strong parallels with the self-view of the British Empire at the time. It can also be compared to the William Morris novel, News from Nowhere. Erewhon satirises various aspects of Victorian society, including criminal punishment, religion and anthropocentrism. For example, according to Erewhonian law, offenders are treated as if they were ill, whereas ill people are looked upon as criminals. Another feature of Erewhon is the absence of machines; this is due to the widely shared perception by the Erewhonians that they are potentially dangerous. This last aspect of Erewhon reveals the influence of Charles Darwin's evolution theory; Butler had read On the Origin of Species soon after it was published in 1859..... Samuel Butler (4 December 1835 - 18 June 1902) was an iconoclastic Victorian-era English author who published a variety of works. Two of his most famous pieces are the Utopian satire Erewhon and a semi-autobiographical novel published posthumously, The Way of All Flesh. He is also known for examining Christian orthodoxy, substantive studies of evolutionary thought, studies of Italian art, and works of literary history and criticism. Butler made prose translations of the Iliad and Odyssey, which remain in use to this day.Butler was born on 4 December 1835 at the rectory in the village of Langar, near Bingham, Nottinghamshire, England, to the Rev. Thomas Butler, son of Dr. Samuel Butler, then headmaster of Shrewsbury School and later Bishop of Lichfield. Dr Butler was the son of a tradesman and descended from a line of yeomen, but his scholarly aptitude being recognised at young age, was sent to Rugby and Cambridge, where he distinguished himself and launched his successful career. His only son Thomas wished to go into the Navy, but succumbed to paternal pressure and entered the Church, in which he led a wholly undistinguished career, all the more so in contrast with his father's. It has been suggested that this family dynamic had some impact on Samuel, insofar as it created the oppressive home environment (chronicled in The Way of All Flesh) which formed his approach to the world. Thomas Butler, states one critic, "to make up for having been a servile son, became a bullying father."..............
Erewhon Revisited Twenty Years Later, Both by the Original Discoverer of the Country and by His Son (1901) is a satirical novel by Samuel Butler, forming a belated sequel to his Erewhon (1872).The Cambridge History of English and American Literature judges that it "has less of the free imaginative play of its predecessor...but, in sharp brilliance of wit and criticism, in intellectual unity and coherence, it surpasses Erewhon". Erewhon, set in a thinly disguised New Zealand, ended with the escape of its unnamed protagonist from the native Erewhonians by balloon. In the sequel, narrated by his son John, we are told that our hero's name is Higgs. Higgs returns to Erewhon and meets his former lover Yram, who is now the mother of his son George. He discovers that he is now worshipped as "the Sunchild", his escape having been interpreted as an ascension into heaven, and that a church of Sunchildism has sprung up. He finds himself in danger from the villainous Professors Hanky and Panky, who are determined to protect Sunchildism from him. With George's help Higgs escapes from their clutches and returns to England. The Swiftian device of setting his satire in a fictional culture enabled Butler, as the critic Elinor Shaffer has written, "to analyse the phenomena of religion from their point of genesis, while disclaiming all responsibility for their uncanny parallels to certain known religions." It did not however make the road to publication any easier. When Butler submitted the manuscript to the respectable and long-established house of Longman, who had in recent years become his regular publishers, they rejected it for fear of offending their High Church clientele, even when Butler offered to pay the costs himself. On March 24, 1901 he wrote to George Bernard Shaw, conceding that the book was "far more wicked than Erewhon", and asking for his advice.Shaw replied recommending his own publisher, Grant Richards, and lost no time introducing Butler to him. The book duly came out under the Grant Richards imprint................ Samuel Butler (4 December 1835 - 18 June 1902) was an iconoclastic Victorian-era English author who published a variety of works. Two of his most famous pieces are the Utopian satire Erewhon and a semi-autobiographical novel published posthumously, The Way of All Flesh. He is also known for examining Christian orthodoxy, substantive studies of evolutionary thought, studies of Italian art, and works of literary history and criticism. Butler made prose translations of the Iliad and Odyssey, which remain in use to this day.Butler was born on 4 December 1835 at the rectory in the village of Langar, near Bingham, Nottinghamshire, England, to the Rev. Thomas Butler, son of Dr. Samuel Butler, then headmaster of Shrewsbury School and later Bishop of Lichfield. Dr Butler was the son of a tradesman and descended from a line of yeomen, but his scholarly aptitude being recognised at young age, was sent to Rugby and Cambridge, where he distinguished himself and launched his successful career. His only son Thomas wished to go into the Navy, but succumbed to paternal pressure and entered the Church, in which he led a wholly undistinguished career, all the more so in contrast with his father's. It has been suggested that this family dynamic had some impact on Samuel, insofar as it created the oppressive home environment (chronicled in The Way of All Flesh) which formed his approach to the world. Thomas Butler, states one critic, "to make up for having been a servile son, became a bullying father." In any event, Samuel Butler's relationship with his parents, and especially with his father, was largely antagonistic. His education began at home and included frequent beatings, as was not uncommon at the time. Samuel, however, found his parents particularly "brutal and stupid by nature,"and their relationship to him never progressed beyond the adversarial...............
Samuel Butler developed a theory that the Odyssey came from the pen of a young Sicilian woman, and that the scenes of the poem reflected the coast of Sicily and its nearby islands. He described the "evidence" for this theory in his The Authoress of the Odyssey (1897) and in the introduction and footnotes to his prose translation of the Odyssey (1900)................ Samuel Butler (4 December 1835 - 18 June 1902) was the iconoclastic English author of the Utopian satirical novel Erewhon (1872) and the semi-autobiographical Bildungsroman The Way of All Flesh, published posthumously in 1903. Both have remained in print ever since. In other studies he examined Christian orthodoxy, evolutionary thought, and Italian art, and made prose translations of the Iliad and Odyssey that are still consulted today. He was also an artist. CAREER: After Cambridge he went to live in a low-income parish in London 1858-59 as preparation for his ordination into the Anglican clergy; there he discovered that baptism made no apparent difference to the morals and behaviour of his peers and began questioning his faith. This experience would later serve as inspiration for his work The Fair Haven. Correspondence with his father about the issue failed to set his mind at peace, inciting instead his father's wrath. As a result, he emigrated in September 1859, on the ship Roman Emperor to New Zealand. Butler went there like many early British settlers of privileged origins, to put as much distance as possible between himself and his family. He wrote of his arrival and life as a sheep farmer on Mesopotamia Station in A First Year in Canterbury Settlement (1863), and made a handsome profit when he sold his farm, but the chief achievement of his time there was the drafts and source material for much of his masterpiece Erewhon. Erewhon revealed Butler's long interest in Darwin's theories of biological evolution. In 1863, four years after Darwin published On the Origin of Species, the editor of a New Zealand newspaper, The Press, published a letter captioned "Darwin among the Machines." Written by Butler but signed Cellarius (q.v., ) it compares human evolution to machine evolution, prophesying that machines would eventually replace man in the supremacy of the earth: "In the course of ages we shall find ourselves the inferior race." The letter raises many of the themes now debated by proponents of the technological singularity, i. e. that computers evolve much faster than humans and that we are racing towards an unknowable future through explosive technological change. Butler also spent much time criticising Darwin, partly because Butler (himself a man living in the shadow of a previous Samuel Butler) believed that Darwin had not sufficiently acknowledged his grandfather Erasmus Darwin's contribution to the origins of his theory. Butler returned to England in 1864, settling in rooms in Clifford's Inn (near Fleet Street), where he lived for the rest of his life. In 1872, the Utopian novel Erewhon appeared anonymously, causing some speculation as to the identity of the author. When Butler revealed himself, Erewhon made him a well-known figure, more because of this speculation than for its literary merits, which have been undisputed. In 1839 his grandfather Dr Butler had left Samuel property he owned at Whitehall in Shrewsbury on the condition that he survived his own father and his aunt, Dr Butler's daughter Harriet Lloyd. While at Cambridge in 1857 he sold the Whitehall mansion and six acres to his cousin Thomas Bucknall Lloyd, but kept the remaining land surrounding the mansion. His aunt died in 1880 and his father's death in 1886 resolved his financial problems for the last sixteen years of his own life. The land at Whitehall was sold for housing development and he laid out and named four roads - Bishop and Canon Streets after his grandfather's and father's clerical titles, Clifford Street after his London home, and Alfred Street in gratitude to his cler
The Fair Haven by Samuel Butler. The Fair Haven is an ironical defense of Christianity, which under the guise of orthodox zeal undermines its miraculous foundations. To find the germ of The Fair Haven we should probably have to go back to the year 1858, when Butler, after taking his degree at Cambridge, was preparing himself for holy orders by acting as a kind of lay curate in a London parish. Butler never took things for granted, and he felt it to be his duty to examine independently a good many points of Christian dogma which most candidates for ordination accept as matters of course. The result of his investigations was that he eventually declined to take orders at all. One of the stones upon which he then stumbled was the efficacy of infant baptism, and I have no doubt that another was the miraculous element of Christianity, which, it will be remembered, was the cause of grievous searchings of heart to Ernest Pontifex in Butler
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