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JLJack London

Jack London

Life dates: 1876 AD — 1916 AD

London’s narrator imagines Buck’s changing life through bodily energy and the call of a pack. Read the chase and the final paragraph within this animal adventure, rather than treating their imagery as a rule for human conduct.

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Life and writing

The catalogue identifies Jack London with lifetime years 1876–1916. Digital credits name Ryan, Kirstin, Linda and Rick Trapp, and David Widger. The checked English text follows Buck through captivity, work and changing attachments. Its chapter titles locate the selected passages. The HTML ISBN belongs to this electronic edition; the checked catalogue does not establish its underlying print publisher or composition dates for the archived extracts.

Chapter III describes Buck leading the pack in pursuit of a rabbit before Spitz intercepts it. The selected extract ends within a longer source sentence, so the match establishes the whole archive excerpt rather than identical source punctuation or a standalone sentence. Chapter VII’s final paragraph imagines Buck running with the wolves after a solitary visit to a valley. Both selected extracts match under limited normalization. These are literary representations of an animal’s experience, not scientific behaviour laws or instructions that justify human violence.

Reading this voice

Read Chapter III through Spitz’s interception, then the final paragraph of Chapter VII with the preceding solitary visit. Track what the narrator gives Buck through movement, memory and belonging. Keep the chase’s violence and the story’s animal perspective in view.

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Words to begin with

Quotations and sayings

05c. 1896 AD
Perhaps the greatest charm of tramp-life is the absence of monotony. In Hobo Land the face of life is protean—an ever changing phantasmagoria, where the impossible happens and the unexpected jumps out of the bushes at every turn of the road. The hobo never knows what is going to happen the next moment; hence, he lives only in the present moment. He has learned the futility of telic endeavor, and knows the delight of drifting along with the whimsicalities of Chance
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08c. 1896 AD
As I, my real self, grew older, I entered more and more into the substance of my dreams. One may dream, and even in the midst of the dream be aware that he is dreaming, and if the dream be bad, comfort himself with the thought that it is only a dream. This is a common experience with all of us. And so it was that I, the modern, often entered into my dreaming, and in the consequent strange dual personality was both actor and spectator. And right often have I, the modern, been perturbed and vexed by the foolishness, illogic, obtuseness, and general all-round stupendous stupidity of myself, the primitive.
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13c. 1896 AD
To man has been given the grief, often, of seeing his gods overthrown and his altars crumbling; but to the wolf and the wild dog that have come in to crouch at man's feet, this grief has never come. Unlike man, whose gods are of the unseen and overguessed, vapors and mists of fancy eluding the garmenture of reality, wandering wraiths of desired goodness and power, intangible outcroppings of self into the realm of spirit - unlike man, the wolf and the wild dog that have come into their fire find the gods in the living flesh, solid to the touch, occupying earth-space and requiring time for the accomplishment of their ends and their existence. No effort of faith is necessary to believe in such a god; no effort of will can possibly induce disbelief in such a god. There is no getting away from it. There it stands, on its two hindlegs, club in hand, immensely potential, passionate and wrathful and loving, god and mystery and power all wrapped up and around by flesh that bleeds when it is torn and that is good to eat like any flesh.
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18c. 1896 AD
Do you know, I sometimes, catch myself wishing that I too were blind to the facts of life and only knew its fancies and illusions. They're wrong, all wrong, of course, and contrary to reason; but in the face of them my reason tells me, wrong and most wrong, that to dream and live illusions gives greater delight. And after all, delight is the wage for living. Without delight living is a worthless act. To labor at living and be unpaid is worse than to be dead. He who delights the most lives the most, and your dreams and unrealities are less disturbing to you and more gratifying than are my facts to me. I often doubt, I often doubt, the worthwhileness of reason. Dreams must be more substantial and satisfying. Emotional delight is more filling and lasting than intellectual delight by having the blues. Emotional delight is followed by no more than jaded senses which speedily recuperate. I envy you, I envy you
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19c. 1896 AD
Why didn’t you dare it before? he asked harshly.When I hadn’t a job? When I was starving? When I was just as I am now, as a man, as an artist, the same Martin Eden? That’s the question. I’ve been asking myself for many a day. My brain is the same old brain. And what is puzzling me is why they want me now. Surely they don’t want me for myself, for myself the same olf self they did not want. They must want me for something else, for something that is outside of me, for something that is not I. Shall I tell you what that something is? It is for the recognition I have recieved. That recognition is not I. Then again for the money I have earned and am earnin. But money is not I. And is it for the recognition and money, that you now want me?
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