Erewhon by Samuel Butler (ereader iphone .txt) 📕

men receive from those who are poorer than themselves: it would be a grave error to suppose that this deference proceeds from motives which we need be ashamed of: it is the natural respect which all living creatures pay to those whom they recognise as higher than themselves in the scale of animal life, and is analogous to the veneration which a dog feels for man. Among savage races it is deemed highly honourable to be the possessor of a gun, and throughout all known time there has been a feeling that those who are worth most are the worthiest.”

And so he went on at considerable length, attempting to show what changes in the distribution of animal and vegetable life throughout the kingdom had been caused by this and that of man’s inventions, and in what way each was connected with the moral and intellectual development of the human species: he even allotted to some the share which they had had in the creation and modification of man’s body, and that which they would hereafter have in its destruction; but the other writer was considered to have the best of it, and in the end succeeded in destroying all the inventions that had been discovered for the preceding 271 years, a period which was agreed upon by all parties after several years of wrangling as to whether a certain kind of mangle which was much in use among washerwomen should be saved or no. It was at last ruled to be dangerous, and was just excluded by the limit of 271 years. Then came the reactionary civil wars which nearly ruined the country, but which it would be beyond my present scope to describe.

XXVI The Views of an Erewhonian Prophet Concerning the Rights of Animals

It will be seen from the foregoing chapters that the Erewhonians are a meek and long-suffering people, easily led by the nose, and quick to offer up common sense at the shrine of logic, when a philosopher arises among them, who carries them away through his reputation for especial learning, or by convincing them that their existing institutions are not based on the strictest principles of morality.

The series of revolutions on which I shall now briefly touch shows this even more plainly than the way (already dealt with) in which at a later date they cut their throats in the matter of machinery; for if the second of the two reformers of whom I am about to speak had had his way⁠—or rather the way that he professed to have⁠—the whole race would have died of starvation within a twelvemonth. Happily common sense, though she is by nature the gentlest creature living, when she feels the knife at her throat, is apt to develop unexpected powers of resistance, and to send doctrinaires flying, even when they have bound her down and think they have her at their mercy. What happened, so far as I could collect it from the best authorities, was as follows:⁠—

Some two thousand five hundred years ago the Erewhonians were still uncivilised, and lived by hunting, fishing, a rude system of agriculture, and plundering such few other nations as they had not yet completely conquered. They had no schools or systems of philosophy, but by a kind of dog-knowledge did that which was right in their own eyes and in those of their neighbours; the common sense, therefore, of the public being as yet unvitiated, crime and disease were looked upon much as they are in other countries.

But with the gradual advance of civilisation and increase in material prosperity, people began to ask questions about things that they had hitherto taken as matters of course, and one old gentleman, who had great influence over them by reason of the sanctity of his life, and his supposed inspiration by an unseen power, whose existence was now beginning to be felt, took it into his head to disquiet himself about the rights of animals⁠—a question that so far had disturbed nobody.

All prophets are more or less fussy, and this old gentleman seems to have been one of the more fussy ones. Being maintained at the public expense, he had ample leisure, and not content with limiting his attention to the rights of animals, he wanted to reduce right and wrong to rules, to consider the foundations of duty and of good and evil, and otherwise to put all sorts of matters on a logical basis, which people whose time is money are content to accept on no basis at all.

As a matter of course, the basis on which he decided that duty could alone rest was one that afforded no standing-room for many of the old-established habits of the people. These, he assured them, were all wrong, and whenever anyone ventured to differ from him, he referred the matter to the unseen power with which he alone was in direct communication, and the unseen power invariably assured him that he was right. As regards the rights of animals he taught as follows:⁠—

“You know,” he said, “how wicked it is of you to kill one another. Once upon a time your forefathers made no scruple about not only killing, but also eating their relations. No one would now go back to such detestable practices, for it is notorious that we have lived much more happily since they were abandoned. From this increased prosperity we may confidently deduce the maxim that we should not kill and eat our fellow-creatures. I have consulted the higher power by whom you know that I am inspired, and he has assured me that this conclusion is irrefragable.

“Now it cannot be denied that sheep, cattle, deer, birds, and fishes are our fellow-creatures. They differ from us in some respects, but those in which they differ are few and secondary, while those that they have in common with us are many and essential. My friends, if it was wrong of you to kill and eat your fellow-men,