Erewhon Samuel Butler (online e book reader .txt) 📖

is the consideration that though calamity may live long, the sufferer may live longer still.”

On this, seeing that there was little probability of our coming to an agreement, I let the argument drop, and my opponent presently left me with as much disapprobation as he could show without being overtly rude.

XVIII Birth Formulae

I heard what follows not from Arowhena, but from Mr. Nosnibor and some of the gentlemen who occasionally dined at the house: they told me that the Erewhonians believe in preexistence; and not only this (of which I will write more fully in the next chapter), but they believe that it is of their own free act and deed in a previous state that they come to be born into this world at all. They hold that the unborn are perpetually plaguing and tormenting the married of both sexes, fluttering about them incessantly, and giving them no peace either of mind or body until they have consented to take them under their protection. If this were not so (this at least is what they urge), it would be a monstrous freedom for one man to take with another, to say that he should undergo the chances and changes of this mortal life without any option in the matter. No man would have any right to get married at all, inasmuch as he can never tell what frightful misery his doing so may entail forcibly upon a being who cannot be unhappy as long as he does not exist. They feel this so strongly that they are resolved to shift the blame on to other shoulders; and have fashioned a long mythology as to the world in which the unborn people live, and what they do, and the arts and machinations to which they have recourse in order to get themselves into our own world. But of this more anon: what I would relate here is their manner of dealing with those who do come.

It is a distinguishing peculiarity of the Erewhonians that when they profess themselves to be quite certain about any matter, and avow it as a base on which they are to build a system of practice, they seldom quite believe in it. If they smell a rat about the precincts of a cherished institution, they will always stop their noses to it if they can.

This is what most of them did in this matter of the unborn, for I cannot (and never could) think that they seriously believed in their mythology concerning preexistence: they did and they did not; they did not know themselves what they believed; all they did know was that it was a disease not to believe as they did. The only thing of which they were quite sure was that it was the pestering of the unborn which caused them to be brought into this world, and that they would not have been here if they would have only let peaceable people alone.

It would be hard to disprove this position, and they might have a good case if they would only leave it as it stands. But this they will not do; they must have assurance doubly sure; they must have the written word of the child itself as soon as it is born, giving the parents indemnity from all responsibility on the score of its birth, and asserting its own preexistence. They have therefore devised something which they call a birth formula⁠—a document which varies in words according to the caution of parents, but is much the same practically in all cases; for it has been the business of the Erewhonian lawyers during many ages to exercise their skill in perfecting it and providing for every contingency.

These formulae are printed on common paper at a moderate cost for the poor; but the rich have them written on parchment and handsomely bound, so that the getting up of a person’s birth formula is a test of his social position. They commence by setting forth, That whereas A. B. was a member of the kingdom of the unborn, where he was well provided for in every way, and had no cause of discontent, etc., etc., he did of his own wanton depravity and restlessness conceive a desire to enter into this present world; that thereon having taken the necessary steps as set forth in laws of the unborn kingdom, he did with malice aforethought set himself to plague and pester two unfortunate people who had never wronged him, and who were quite contented and happy until he conceived this base design against their peace; for which wrong he now humbly entreats their pardon.

He acknowledges that he is responsible for all physical blemishes and deficiencies which may render him answerable to the laws of his country; that his parents have nothing whatever to do with any of these things; and that they have a right to kill him at once if they be so minded, though he entreats them to show their marvellous goodness and clemency by sparing his life. If they will do this, he promises to be their most obedient and abject creature during his earlier years, and indeed all his life, unless they should see fit in their abundant generosity to remit some portion of his service hereafter. And so the formula continues, going sometimes into very minute details, according to the fancies of family lawyers, who will not make it any shorter than they can help.

The deed being thus prepared, on the third or fourth day after the birth of the child, or as they call it, the “final importunity,” the friends gather together, and there is a feast held, where they are all very melancholy⁠—as a general rule, I believe, quite truly so⁠—and make presents to the father and mother of the child in order to console them for the injury which has just been done them by the unborn.

By-and-by the child himself is brought down by his nurse, and the company