Samuel Butler

“ Here is the test of faith—will you do your duty with all your might at any cost of goods or reputation either in this world or beyond the grave? If you will—well, the chances are 100 to 1 that you will become a faddist, a vegetarian and a teetotaller.
And suppose you escape this pit-fall too. Why should you try to be so much better than your neighbours? Who are you to think you may be worthy of so much good fortune? If you do, you may be sure that you do not deserve it.
And so on ad infinitum. Let us eat and drink neither forgetting nor remembering death unduly. ”

“ No matter how great a fraud a thing may have been or be, if it has passed through many minds an aroma of life attaches to it and it must be handled with a certain reverence. A thing or a thought becomes hallowed if it has been long and strongly believed in, for veneration, after a time, seems to get into the thing venerated. Look at Delphi—fraud of frauds, yet sanctified by centuries of hope and fear and faith. If greater knowledge shows Christianity to have been founded upon error, still greater knowledge shows that it was aiming at a truth. ”

“ Genius must make those that have it think apart, and to think apart is to take one’s view of things instead of being, like Poins, a blessed fellow to think as every man thinks. A man who thinks for himself knows what others do not, but does not know what others know. Hence the belli causa, for he cannot serve two masters, the God of his own inward light and the Mammon of common sense, at one and the same time. How can a man think apart and not apart? But if he is a genius this is the riddle he must solve. ”

“ The world may prove hollow but a well-earned good fame in death will never do so. And all men feel this whether they admit it to themselves or no.
Faith in this is easy enough. We are born with it. What is less easy is to possess one’s soul in peace and not be shaken in faith and broken in spirit on seeing the way in which men crowd themselves, or are crowded, into honourable remembrance when, if the truth concerning them were known, no pit of oblivion should be deep enough for them. ”

“ And yet, was not the Iliad written mainly with a view to money? Did not Shakespeare make money by his plays, Handel by his music, and the noblest painters by their art? True; but in all these cases, I take it, love of fame and that most potent and, at the same time, unpractical form of it, the lust after fame beyond the grave, was the mainspring of the action, the money being but a concomitant accident. Money is like the wind that bloweth whithersoever it listeth, sometimes it chooses to attach itself to high feats of literature and art and music, but more commonly it prefers lower company . ”

“ It is a case in which the going-to-happen-ness of a thing is of greater importance than the actual thing itself which cannot be of importance to the man who dies, for Death cuts his own throat in the matter of hurting people. As a bee that can sting once but in the stinging dies, so Death is dead to him who is dead already. While he is shaking his wings, there is brutum fulmen but the man goes on living, frightened, perhaps, but unhurt; pain and sickness may hurt him but the moment Death strikes him both he and Death are beyond feeling. It is as though Death were born anew with every man ”

“ Come-and-go pervades everything of which we have knowledge, and though great things go more slowly, they are built up of small ones and must fare as that which makes them.
Are we to have our enjoyment of Handel and Shakespeare weakened because a day will come when there will be no more of either Handel or Shakespeare nor yet of ears to hear them? Is it not enough that they should stir such countless multitudes so profoundly and kindle such intense and affectionate admiration for so many ages as they have done and probably will continue to do? ”

“ When is a man studying from nature, and when is he only flattering himself that he is doing so because he is painting with a model or lay-figure before him? A man may be working his eight or nine hours a day from the model and yet not be studying from nature. He is painting but not studying. He is like the man in the Bible who looks at himself in a glass and goeth away forgetting what manner of man he was. He will know no more about nature at the end of twenty years than a priest who has been reading his breviary day after day without committing it to memory will know of its contents. ”

“ Virtue is, as it were, the repose of sleep or death. Vice is the awakening to the knowledge of good and evil—without which there is no life worthy of the name. Sleep is, in a way, a happier, more peaceful state than waking and, in a way, death may be said to be better than life, but it is in a very small way. We feel such talk to be blasphemy against good life and, whatever we may say in death’s favour, so long as we do not blow our brains out we show that we do not mean to be taken seriously. To know good, other than as a heavy sleeper, we must know vice also. ”

“ See, again, how many who have richly earned esteem never get it either before or after death. It is here that faith comes in. To see that the infinite corruptions of this life penetrate into and infect that which is to come, and yet to hold that even infamy after death, with obscure and penurious life before it, is a prize which will bring a man more peace at the last than all the good things of this life put together and joined with an immortality as lasting as Virgil’s, provided the infamy and failure of the one be unmerited, as also the success and immortality of the other. ”

“ Moreover, death does not blight love as the accidents of time and life do. Even the fondest grow apart if parted; they cannot come together again, not in any closeness or for any long time. Can death do worse than this?
The memory of a love that has been cut short by death remains still fragrant though enfeebled, but no recollection of its past can keep sweet a love that has dried up and withered through accidents of time and life. ”

“ We are as men who will insist on looking over the brink of a precipice; some few can gaze into the abyss below without losing their heads, but most men will grow dizzy and fall. The only thing to do is to glance at the chaos on which our thoughts are founded, recognise that it is a chaos and that, in the nature of things, no theoretically firm ground is even conceivable, and then to turn aside with the disgust, fear and horror of one who has been looking into his own entrails. ”

“ All disruption and dissolution is a mode of hating; and all that we call affinity is a mode of loving.
The puzzle which puzzles every atom is the puzzle which puzzles ourselves—a conflict of duties—our duty towards ourselves, and our duty as members of a body politic. It is swayed by its sense of being a separate thing—of having a life to itself which nothing can share; it is also swayed by the feeling that, in spite of this, it is only part of an individuality which is greater than itself and which absorbs it. ”

“ Genius points to change, and change is a hankering after another world, so the old world suspects it. Genius disturbs order, it unsettles mores and hence it is immoral. On a small scale it is intolerable, but genius will have no small scales; it is even more immoral for a man to be too far in front than to lag too far behind. The only absolute morality is absolute stagnation, but this is unpractical, so a peck of change is permitted to every one, but it must be a peck only, whereas genius would have ever so many sacks full. ”

“ Then straightway I came upon some butterflies whose profession it was to pretend to believe in all manner of vital truths which in their inner practice they rejected; thus, pretending to be certain other and hateful butterflies which no bird will eat by reason of their abominable smell, these cunning ones conceal their own sweetness, live long in the land and see good days. Think of that, O Earnest Clergyman, my friend! No. Lying is like Nature, you may expel her with a fork, but she will always come back again. Lying is like the poor, we must have it always with us. ”

“ For we are all alike in our worship of genius that has passed through the fire. Nor can this universal instinctive consent be explained otherwise than as the welling up of a spring whose sources lie deep in the conviction that great as this world is, it masks a greater wherein its wisdom is folly and which we know as blind men know where the sun is shining, certainly, but not distinctly. ”

“ No sensible man will suppose himself to be of so much importance that his contemporaries should be at much pains to get at the truth concerning him. As for my own position, if I say the things I want to say without troubling myself about the public, why should I grumble at the public for not troubling about me? Besides, not being paid myself, I can in better conscience use the works of others, as I daily do, without paying for them and without being at the trouble of praising or thanking them more than I have a mind to. ”

“ What I most enjoy is running the view of evolution set forth in Life and Habit and making things less easy for the hacks of literature and science; or perhaps even more I enjoy taking snapshots and writing music, though aware that I had better not enquire whether this last is any good or not. In fact there is nothing I do that I do not enjoy so keenly that I cannot tear myself away from it, and people who thus indulge themselves cannot have things both ways. I am so intent upon pleasing myself that I have no time to cater for the public. ”

“ We want words to do more than they can. We try to do with them what comes to very much like trying to mend a watch with a pickaxe or to paint a miniature with a mop; we expect them to help us to grip and dissect that which in ultimate essence is as ungrippable as shadow. Nevertheless there they are; we have got to live with them, and the wise course is to treat them as we do our neighbours, and make the best and not the worst of them. But they are parvenu people as compared with thought and action. What we should read is not the words but the man whom we feel to be behind the words. ”

“ We are rapt in a dream such as we ourselves know to be a dream, and which, like other dreams, we can hardly embody in a distinct utterance. We know that what we see is but a sort of intellectual Siamese twins, of which one is substance and the other shadow, but we cannot set either free without killing both. We are unable to rudely tear away the veil of phantasy in which the truth is shrouded, so we present the reader with a draped figure, and his own judgment must discriminate between the clothes and the body. A truth’s prosperity is like a jest’s, it lies in the ear of him that hears it. ”

“ From which it follows that free-will is apparent only, and that, as I said years ago in Erewhon, we are not free to choose what seems best on each occasion but bound to do so, being fettered to the freedom of our wills throughout our lives.
But to deny free-will is to deny moral responsibility, and we are landed in absurdity at once—for there is nothing more patent than that moral responsibility exists. Nevertheless, at first sight, it would seem as though we ought not to hang a man for murder if there was no escape for him but that he must commit one. ”

“ That there is a life after death is as palpable as that there is a life before death—see the influence that the dead have over us—but this life is no more eternal than our present life.
Shakespeare and Homer may live long, but they will die some day, that is to say, they will become unknown as direct and efficient causes. Even so God himself dies, for to die is to change and to change is to die to what has gone before. ”

“ I prefer my music to be an outgrowth from a germ whose source I know, rather than a waif and stray which I fancy to be my own child when it was all the time begotten of a barrel organ. It is a wise tune that knows its own father and I like my music to be the legitimate offspring of respectable parents. Roughly, however, as I have said over and over again, if I think something that I know and greatly like in music, no matter whose, is appropriate, I appropriate it. I should say I was under most obligations to Handel, Purcell and Beethoven. ”

“ You can have all ego, or all non-ego, but in theory you cannot have half one and half the other—yet in practice this is exactly what you must have, for everything is both itself and not itself at one and the same time.
A living thing is itself in so far as it has wants and gratifies them. It is not itself in so far as it uses itself as a tool for the gratifying of its wants. Thus an amœba is aware of a piece of meat which it wants to eat. It has nothing except its own body to fling at the meat and catch it with. ”

“ The more I see of academicism the more I distrust it. If I had approached painting as I have approached bookwriting and music, that is to say by beginning at once to do what I wanted, or as near as I could to what I could find out of this, and taking pains not by way of solving academic difficulties, in order to provide against practical ones, but by waiting till a difficulty arose in practice and then tackling it, thus making the arising of each difficulty be the occasion for learning what had to be learnt about it—if I had approached painting in this way I should have been all right. ”

“ Genius is akin both to madness and inspiration and, as every one is both more or less inspired and more or less mad, every one has more or less genius. When, therefore, we speak of genius we do not mean an absolute thing which some men have and others have not, but a small scale-turning overweight of a something which we all have but which we cannot either define or apprehend—the quantum which we all have being allowed to go without saying. ”

“ The living souls of Handel, Shakespeare, Rembrandt, Giovanni Bellini and the other great ones appear and speak to us in their works with less alloy than they could ever speak through their children; but men’s bodies disappear absolutely on death, except they be in some measure preserved in their children and in so far as harmonics of all that has been remain.
On death we do not lose life, we only lose individuality; we live henceforth in others not in ourselves. ”