Three Early Modern Utopias: Thomas More: Utopia / Francis Bacon: New Atlantis / Henry Neville: The Isle of Pines

by Thomas More

  The intent of laws

  These virtues of the Utopians have caused their next neighbours and borderers, which live free and under no subjection (for the Utopians long ago have delivered many of them from tyranny), to take magistrates of them, some for a year and some for five years’ space. Which, when the time of their office is expired, they bring home again with honour and praise, and take new again with them into their country.* These nations have undoubtedly very well and wholesomely provided for their commonwealths. For seeing that both the making and marring of the weal-public doth depend and hang upon the manners of the rulers and magistrates, what officers could they more wisely have chosen than those which cannot be led from honesty by bribes (for to them that shortly after shall depart thence into their own country money should be unprofitable) nor yet be moved either with favour or malice towards any man, as being strangers and unacquainted with the people? The which two vices of affection and avarice, where they take place in judgements, incontinent they break justice,* the strongest and surest bond of a commonwealth. These peoples which fetch their officers and rulers from them, the Utopians call their fellows. And others to whom they have been beneficial, they call their friends.

  As touching leagues, which in other places between country and country be so oft concluded, broken, and renewed, they never make none with any nation. For to what purpose serve leagues, say they? As though nature had not set sufficient love between man and man. And who so regardeth not nature, think you that he will pass for words? They be brought into this opinion chiefly because that in those parts of the world leagues between princes be wont to be kept and observed very slenderly. For here in Europe, and especially in these parts where the faith and religion of Christ reigneth, the majesty of leagues is everywhere esteemed holy and inviolable, partly through the justice and goodness of princes, and partly at the reverence and motion of the head bishops.* Which, like as they make no promise themselves but they do very religiously perform the same, so they exhort all princes in any wise to abide by their promises, and them that refuse or deny so to do, by their pontifical power and authority they compel thereto. And surely they think well that it might seem a very reproachful thing if, in the leagues of them which by a peculiar name be called faithful, faith should have no place. But in that newfound part of the world, which is scarcely so far from us beyond the line equinoctial as our life and manners be dissident from theirs, no trust nor confidence is in leagues. But the more and holier ceremonies the league is knit up with, the sooner it is broken by some cavillation found in the words, which many times of purpose be so craftily put in and placed, that the bands can never be so sure nor so strong but they will find some hole open to creep out at, and to break both league and truth. The which crafty dealing, yea, the which fraud and deceit, if they should know it to be practised among private men in their bargains and contracts, they would incontinent cry out at it with an open mouth and a sour countenance, as an offence most detestable, and worthy to be punished with a shameful death; yea, even very they that advance themselves authors of like counsel given to princes. Wherefore it may well be thought, either that all justice is but a base and a low virtue and which avaleth itself far under the high dignity of kings, or, at the least wise, that there be two justices: the one meet for the inferior sort of the people, going afoot and creeping low by the ground, and bound down on every side with many bands because it shall not run at rovers;* the other a princely virtue, which like as it is of much higher majesty than the other poor justice, so also it is of much more liberty, as to the which nothing is unlawful that it lusteth after.

  Of leagues.

  These manners of princes (as I said) which be there so evil keepers of leagues, cause the Utopians, as I suppose, to make no leagues at all, which perchance would change their mind if they lived here. Howbeit, they think that though leagues be never so faithfully observed and kept, yet the custom of making leagues was very evil begun. For this causeth men (as though nations which be separate asunder by the space of a little hill or a river were coupled together by no society or bond of nature) to think themselves born adversaries and enemies one to another, and that it were lawful for the one to seek the death and destruction of the other if leagues were not; yea, and that after the leagues be accorded, friendship doth not grow and increase, but the licence of robbing and stealing doth still remain, as far forth as, for lack of foresight and advisement in writing the words of the league, any sentence or clause to the contrary is not therein sufficiently comprehended. But they be of a contrary opinion. That is, that no man ought to be counted an enemy which hath done no injury. And that the fellowship of nature is a strong league, and that men be better and more surely knit together by love and benevolence than by covenants of leagues; by hearty affection of mind than by words.

  OF WARFARE

  War or battle as a thing very beastly, and yet to no kind of beasts in so much use as to man, they do detest and abhor. And contrary to the custom almost of all other nations they count nothing so much against glory as glory gotten in war. And therefore, though they do daily practise and exercise themselves in the discipline of war, and not only the men, but also the women upon certain appointed days, lest they should be to seek in the feat of arms if need should require,* yet they never go to battle but either in the defence of their own country or to drive out of their friends’ land the enemies that have invaded it, or by their power to deliver from the yoke and bondage of tyranny some people that be therewith oppressed. Which thing they do of mere pity and compassion. Howbeit, they send help to their friends, not ever in their defence, but sometimes also to requite and revenge injuries before to them done. But this they do not unless their counsel and advice in the matter be asked, whiles it is yet new and fresh. For if they find the cause probable, and if the contrary part* will not restore again such things as be of them justly demanded, then they be the chief authors and makers of the war. Which they do not only as oft as, by inroads and invasions of soldiers, preys and booties be driven away, but then also much more mortally when their friends’ merchants in any land, either under the pretence of unjust laws or else by the wresting and wrong understanding of good laws, do sustain an unjust accusation under the colour of justice.* Neither the battle which the Utopians fought for the Nephelogetes against the Alaopolitans* a little before our time was made for any other cause, but that the Nephelogete merchant men, as the Utopians thought, suffered wrong of the Alaopolitans under the pretence of right. But whether it were right or wrong, it was with so cruel and mortal war revenged, the countries round about joining their help and power to the puissance and malice of both parties, that most flourishing and wealthy peoples being some of them shrewdly shaken, and some of them sharply beaten, the mischiefs were not finished nor ended until the Alaopolitans at the last were yielded up as bondmen into the jurisdiction of the Nephelogetes. For the Utopians fought not this war for themselves. And yet the Nephelogetes before the war, when the Alaopolitans flourished in wealth, were nothing to be compared with them.

  So eagerly the Utopians prosecute the injuries done to their friends: yea, in money matters, and not their own likewise. For if they by covin or guile be wiped beside their goods, so that no violence be done to their bodies, they wreak their anger by abstaining from occupying with that nation until they have made satisfaction. Not for because they set less store by their own citizens than by their friends, but that they take the loss of their friends’ money more heavily than the loss of their own. Because that their friends’ merchant-men,* forasmuch as that they lose is their own private goods, sustain great damage by the loss. But their own citizens lose nothing but of the common goods, and of that which was at home plentiful and almost superfluous, else had it not been sent forth. Therefore no man feeleth the loss. And for this cause they think it too cruel an act to revenge that loss with the death of many, the incommodity of the which loss no man feeleth neither in his life nor yet in his living. But if it chance that any of their men in any other
country be maimed or killed, whether it be done by a common or a private counsel, knowing and trying out the truth of the matter by their ambassadors, unless the offenders be rendered unto them in recompense of the injury, they will not be appeased, but incontinent they proclaim war against them. The offenders yielded, they punish either with death or with bondage.

  They be not only sorry, but also ashamed to achieve the victory with bloodshed, counting it great folly to buy precious wares too dear. They rejoice and avaunt themselves, if they vanquish and oppress their enemies by craft and deceit. And for that act they make a general triumph, and as if the matter were manfully handled, they set up a pillar of stone in the place where they so vanquished their enemies, in token of the victory. For then they glory, then they boast, and crack that they have played the men indeed when they have so overcome, as no other living creature but only man could: that is to say, by the might and puissance of wit. For with bodily strength (say they) bears, lions, boars, wolves, dogs, and other wild beasts do fight. And as the most part of them do pass us in strength and fierce courage, so in wit and reason we be much stronger than they all.

  Victory bought dear.

  Their chief and principal purpose in war is to obtain that thing, which if they had before obtained, they would not have moved battle. But if that be not possible, they take so cruel vengeance of them which be in the fault, that ever after they be afeard to do the like. This is their chief and principal intent, which they immediately and first of all prosecute and set forward. But yet so that they be more circumspect in avoiding and eschewing jeopardies than they be desirous of praise and renown. Therefore immediately after that war is once solemnly denounced, they procure many proclamations signed with their own common seal to be set up privily at one time in their enemy’s land in places most frequented. In these proclamations they promise great rewards to him that will kill their enemy’s prince, and somewhat less gifts, but them very great also, for every head of them whose names be in the said proclamations contained. They be those whom they count their chief adversaries, next unto the prince. Whatsoever is prescribed unto him that killeth any of the proclaimed persons, that is doubled to him that bringeth any of the same to them alive; yea, and to the proclaimed persons themselves, if they will change their minds and come in to them, taking their parts, they proffer the same great rewards with pardon and surety of their lives. Therefore it quickly cometh to pass that their enemies have all other men in suspicion, and be unfaithful and mistrusting among themselves one to another, living in great fear and in no less jeopardy. For it is well known, that divers times the most part of them (and specially the prince himself) hath been betrayed of them in whom they put their most hope and trust. So that there is no manner of act nor deed that gifts and rewards do not enforce men unto. And in rewards they keep no measure. But, remembering and considering into how great hazard and jeopardy they call them, endeavour themselves to recompense the greatness of the danger with like great benefits. And therefore they promise not only wonderful great abundance of gold, but also lands of great revenues lying in most safe places among their friends. And their promises they perform faithfully without any fraud or covin.

  This custom of buying and selling adversaries among other people is disallowed as a cruel act of a base and a cowardly mind. But they in this behalf think themselves much praiseworthy, as who like wise men by this means dispatch great wars without any battle or skirmish. Yea, they count it also a deed of pity and mercy, because that by the death of a few offenders the lives of a great number of innocents, as well of their own men as also of their enemies, be ransomed and saved, which in fighting should have been slain. For they do no less pity the base and common sort of their enemies’ people, than they do their own, knowing that they be driven and enforced to war against their wills by the furious madness of their princes and heads. If by none of these means the matter go forward as they would have it, then they procure occasions of debate, and dissension to be spread among their enemies, as by bringing the prince’s brother or some of the noblemen in hope to obtain the kingdom. If this way prevail not, then they raise up the people that be next neighbours and borderers to their enemies, and them they set in their necks* under the colour of some old title of right, such as kings do never lack. To them they promise their help and aid in their war. And as for money, they give them abundance. But of their own citizens they send to them few or none. Whom they make so much of and love so entirely, that they would not be willing to change any of them for their adversaries’ prince. But their gold and silver, because they keep it all for this only purpose, they lay it out frankly and freely, as who should live even as wealthily if they had bestowed it every penny. Yea, and besides their riches which they keep at home, they have also an infinite treasure abroad, by reason that (as I said before) many nations be in their debt.

  Therefore they hire soldiers out of all countries and send them to battle, but chiefly of the Zapoletes.* This people is 500 miles from Utopia eastward. They be hideous, savage, and fierce, dwelling in wild woods and high mountains where they were bred and brought up. They be of an hard nature, able to abide and sustain heat, cold, and labour, abhorring from all delicate dainties, occupying no husbandry nor tillage of the ground, homely and rude both in building of their houses and in their apparel, given unto no goodness, but only to the breeding and bringing up of cattle. The most part of their living is by hunting and stealing. They be born only to war, which they diligently and earnestly seek for. And when they have gotten it they be wondrous glad thereof. They go forth of their country in great companies together, and whosoever lacketh soldiers, there they proffer their service for small wages. This is only the craft they have to get their living by. They maintain their life by seeking their death. For them whomwith they be in wages they fight hardly, fiercely, and faithfully. But they bind themselves for no certain time. But upon this condition they enter into bonds, that the next day they will take part with the other side for greater wages, and the next day after that they will be ready to come back again for a little more money. There be few wars thereaway, wherein is not a great number of them in both parties. Therefore it daily chanceth that nigh kinsfolk which were hired together on one part, and there very friendly and familiarly used themselves one with another, shortly after being separate in contrary parts, run one against another enviously and fiercely, and, forgetting both kindred and friendship, thrust their swords one in another. And that for none other cause but that they be hired of contrary princes for a little money. Which they do so highly regard and esteem, that they will easily be provoked to change parts for a halfpenny more wages by the day, so quickly they have taken a smack in covetousness, which for all that is to them no profit. For that they get by fighting, immediately they spend unthriftily and wretchedly in riot. This people fighteth for the Utopians against all nations, because they give them greater wages than any other nation will. For the Utopians, like as they seek good men to use well, so they seek these evil and vicious men to abuse. Whom, when need requireth, with promises of great rewards they put forth into great jeopardies. From whence the most part of them never cometh again to ask their rewards. But to them that remain alive they pay that which they promised faithfully, that they may be the more willing to put themselves in like danger another time. Nor the Utopians pass not how many of them they bring to destruction, for they believe that they should do a very good deed for all mankind if they could rid out of the world all that foul stinking den of that most wicked and cursed people.

  Next unto this they use the soldiers of them for whom they fight. And then the help of their other friends. And last of all they join to their own citizens, among whom they give to one of tried virtue and prowess the rule, governance, and conduction of the whole army. Under him they appoint two other which, whiles he is safe, be both private and out of office.* But if he be taken or slain, the one of the other two succeedeth him, as it were by inheritance. And if the second miscarry, then the third taketh his room, lest t
hat (as the chance of battle is uncertain and doubtful) the jeopardy or death of the captain should bring the whole army in hazard. They choose soldiers out of every city those which put forth themselves willingly. For they thrust no man forth into war against his will, because they believe if any man be fearful and faint-hearted of nature he will not only do no manful and hardy act himself, but also be occasion of cowardness to his fellows. But if any battle be made against their own country, then they put these cowards (so that they be strong-bodied) in ships among other bold-hearted men. Or else they dispose them upon the walls, from whence they may not fly. Thus what for shame that their enemies be at hand, and what for because they be without hope of running away, they forget all fear. And many times extreme necessity turneth cowardness into prowess and manliness.

  But as none of them is thrust forth of his country into war against his will, so women that be willing to accompany their husbands in times of war be not prohibited or letted. Yea, they provoke and exhort them to it with praises, and in set field* the wives do stand every one by their own husband’s side. Also every man is compassed next about with his own children, kinsfolk, and alliance. That they whom nature chiefly moveth to mutual succour, thus standing together, may help one another. It is a great reproach and dishonesty for the husband to come home without his wife, or the wife without her husband, or the son without his father. And therefore if the other part stick so hard by it that the battle come to their hands, it is fought with great slaughter and bloodshed, even to the utter destruction of both parts. For as they make all the means and shifts that may be to keep themselves from the necessity of fighting or that they may dispatch the battle by their hired soldiers, so when there is no remedy, but that they must needs fight themselves, then they do as courageously fall to it, as before, whiles they might, they did wisely avoid and refuse it. Nor they be not most fierce at the first brunt. But in continuance by little and little their fierce courage increaseth with so stubborn and obstinate minds, that they will rather die than give back an inch. For that surety of living which every man hath at home being joined with no careful anxiety or remembrance how their posterity shall live after them (for this pensiveness oftentimes breaketh and abateth courageous stomachs) maketh them stout and hardy and disdainful to be conquered. Moreover, their knowledge in chivalry and feats of arms putteth them in a good hope. Finally the wholesome and virtuous opinions wherein they were brought up even from their childhood, partly through learning and partly through the good ordinances and laws of their weal-public, augment and increase their manful courage. By reason whereof they neither set so little store by their lives that they will rashly and unadvisedly cast them away, nor they be not so far in lewd and fond love therewith, that they will shamefully covet to keep them when honesty biddeth leave them.