The Fair Haven. Samuel Butler

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       Samuel Butler

      The Fair Haven

      Published by Good Press, 2021

       [email protected]

      EAN 4057664588753

Table of Contents

       INTRODUCTION By R. A. Streatfeild

       Butler’s Preface to the Second Edition

       Memoir of The late John Pickard Owen

       Chapter I

       Chapter II

       Chapter III

       Chapter IV

       Chapter I Introduction

       Chapter II Strauss and the Hallucination Theory

       Chapter III The Character and Conversion of St. Paul

       Chapter IV Paul’s Testimony Considered

       Chapter V A Consideration of Certain Ill-Judged Methods of Defence

       Chapter VI More Disingenuousness

       Chapter VII Difficulties felt by our Opponents

       Chapter VIII The Preceding Chapter Continued

       Chapter IX The Christ-Ideal

       Chapter X Conclusion

       Appendix

INTRODUCTION

       By R. A. Streatfeild

       Table of Contents

      The demand for a new edition of The Fair Haven gives me an opportunity of saying a few words about the genesis of what, though not one of the most popular of Samuel Butler’s books, is certainly one of the most characteristic. Few of his works, indeed, show more strikingly his brilliant powers as a controversialist and his implacable determination to get at the truth of whatever engaged his attention.

      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’s semi-autobiographical novel, The Way of All Flesh. While Butler was in New Zealand (1859–64) he had leisure for prosecuting his Biblical studies, the result of which he published in 1865, after his return to England, in an anonymous pamphlet entitled “The Evidence for the Resurrection of Jesus Christ as given by the Four Evangelists critically examined.” This pamphlet passed unnoticed; probably only a few copies were printed and it is now extremely rare. After the publication of Erewhon in 1872, Butler returned once more to theology, and made his anonymous pamphlet the basis of the far more elaborate Fair Haven, which was originally published as the posthumous work of a certain John Pickard Owen, preceded by a memoir of the deceased author by his supposed brother, William Bickersteth Owen. It is possible that the memoir was the fruit of a suggestion made by Miss Savage, an able and witty woman with whom Butler corresponded at the time. Miss Savage was so much impressed by the narrative power displayed in Erewhon that she urged Butler to write a novel, and we shall probably not be far wrong in regarding the biography of John Pickard Owen as Butler’s trial trip in the art of fiction—a prelude to The Way of All Flesh, which he began in 1873.

      It has often been supposed that the elaborate paraphernalia of mystification which Butler used in The Fair Haven was deliberately designed in order to hoax the public. I do not believe that this was the case. Butler, I feel convinced, provided an ironical framework for his arguments merely that he might render them more effective than they had been when plainly stated in the pamphlet of 1865. He fully expected his readers to comprehend his irony, and he anticipated that some at any rate of them would keenly resent it. Writing to Miss Savage in March, 1873 (shortly before the publication of the book), he said: “I should hope that attacks on The Fair Haven will give me an opportunity of excusing myself, and if so I shall endeavour that the excuse may be worse than the fault it is intended to excuse.” A few days later he referred to the difficulties that he had encountered in getting the book accepted by a publisher: “— were frightened and even considered the scheme of the book unjustifiable. — urged me, as politely as he could, not to do it, and evidently thinks I shall get myself into disgrace even among freethinkers. It’s all nonsense. I dare say I shall get into a row—at least I hope I shall.” Evidently there is here no anticipation of The Fair Haven being misunderstood. Misunderstood, however, it was, not only by reviewers, some of whom greeted it solemnly as a defence of orthodoxy, but by divines of high standing, such as the late Canon Ainger, who sent it to a friend whom he wished to convert. This was more than Butler could resist, and he hastened to issue a second edition bearing his name and accompanied by a preface in which the deceived elect were held up to ridicule.

      Butler used to maintain that The Fair Haven did his reputation no harm. Writing in 1901, he said:

      “The Fair Haven got me into no social disgrace that I have ever been able to discover. I might attack Christianity as much as I chose and nobody cared one straw; but when I attacked Darwin it was a different matter. For many years Evolution, Old and New, and Unconscious Memory made a shipwreck of my literary prospects. I am only now beginning to emerge from the literary and social injury which those two perfectly righteous books inflicted on me. I dare say they abound with small faults of taste, but I rejoice in having written both of them.”

      Very likely Butler was right as to the social side of the question, but I am convinced that The Fair Haven did him grave harm in the literary world. Reviewers fought shy of him for the rest of his life. They had been taken in once, and they took very good care that they should not be taken in again. The word went forth that Butler was not to