Erewhon: or, Over the Range is a novel by Samuel Butler, 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 the word Nowhere backwards, even though the letters "h" and "w" are transposed, therefore Erewhon is an anagram of nowhere. 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 (1860–1864), and explored parts of the interior of the South Island and which he wrote about in his A First Year in Canterbury Settlement (1863).
One of the country's largest sheep stations, located near where Butler lived, is named "Erewhon" in his honour.
In the preface to the first edition of his book, Butler specified:
The author wishes it to be understood that Erewhon is pronounced as a word of three syllables, all short — thus, E-re-whon.
Nevertheless, the word is occasionally pronounced with two syllables as 'air - one'.
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 William Morris' novel News from Nowhere.
Erewhon satirizes 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 whilst 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.
Butler developed the three chapters of Erewhon that make up "The Book of the Machines" from a number of articles that he had contributed to The Press, which had just begun publication in Christchurch, New Zealand, beginning with "Darwin among the Machines" (1863). Butler was the first to write about the possibility that machines might develop consciousness by Darwinian Selection. Many dismissed this as a joke; but, in his preface to the second edition, Butler wrote:
I regret that reviewers have in some cases been inclined to treat the chapters on Machines as an attempt to reduce Mr. Darwin's theory to an absurdity. Nothing could be further from my intention, and few things would be more distasteful to me than any attempt to laugh at Mr. Darwin....
Widely shared among the people of Erewhon is the belief that children choose to be born. Many other curious notions abound in Erewhon.
In the chapter, "Musical Banks", Butler compares the practice of the cathedral to that of banks in an attack on the religious hypocrisy of his time.
In the chapter, Butler mentions that these banks have their own currency, which is not honored by the other banks. This is usually taken to be a comment on the way that Victorian England proclaimed the Christian values of forgiveness, charity and poverty on a Sunday, only to ignore them for the rest of the week and the practical running of its life. A more complex interpretation looks to an old practice of coinage. During the age when the whole point of money was that it was made of precious metal, there was frequent trimming or shaving of coins once they were released to the public, even though people were expected to accept the diminished coins at their face value. These bits were sold under the counter to an assayer. There was also widespread counterfeiting. Banks of that era were few and quite magnificent.
It would not do for churches to be implicated in these activities. Thus, churches actually had money-changing tables at which each coin would be examined separately and a token of actual worth given to the layperson so that he or she could be seen by the other parishioners as putting money in the basket during that part of the service. These tokens had religious images upon them; this also prevented pilferage. The money-changing was not done at the same time as the service itself. (Some distinguished Protestant churches in the US had this practice in the 19th century, besides the Church of England and the Presbyterian Church of Scotland). The practice goes back to the days of the Temple in Jerusalem, but then it was done for the different reason — that money offered to the temple should not have the images of pagan gods on it.