by Thomas More
Therefore, when I consider and weigh in my mind all these commonwealths which nowadays anywhere do flourish, so God help me, I can perceive nothing but a certain conspiracy of rich men procuring their own commodities under the name and title of the commonwealth. They invent and devise all means and crafts, first how to keep safely, without fear of losing, that they have unjustly gathered together, and next how to hire and abuse the work and labour of the poor for as little money as may be. These devices, when the rich men have decreed to be kept and observed under colour of the commonalty, that is to say, also of the poor people, then they be made laws. But these most wicked and vicious men, when they have by their unsatiable covetousness divided among themselves all those things which would have sufficed all men, yet how far be they from the wealth and felicity of the Utopian commonwealth! Out of the which, in that all the desire of money with the use thereof is utterly secluded and banished, how great a heap of cares is cut away? How great an occasion of wickedness and mischief is plucked up by the roots? For who knoweth not that fraud, theft, ravin, brawling, quarrelling, brabbling, strife, chiding, contention, murder, treason, poisoning, which by daily punishments are rather revenged than refrained, do die when money dieth? And also that fear, grief, care, labours, and watchings do perish even the very same moment that money perisheth?
Contempt of money.
Yea, poverty itself, which only seemed to lack money if money were gone, it also would decrease and vanish away. And that you may perceive this more plainly, consider with yourselves some barren and unfruitful year wherein many thousands of people have starved for hunger. I dare be bold to say that in the end of that penury so much corn or grain might have been found in the rich men’s barns, if they had been searched, as, being divided among them whom famine and pestilence then consumed, no man at all should have felt that plague and penury. So easily might men get their living, if that same worthy princess Lady Money did not alone stop up the way between us and our living, which, a God’s name, was very excellently devised and invented, that by her the way thereto should be opened.* I am sure the rich men perceive this, nor they be not ignorant how much better it were to lack no necessary thing than to abound with overmuch superfluity, to be rid out of innumerable cares and troubles, than to be besieged and encumbered with great riches. And I doubt not that either the respect of every man’s private commodity, or else the authority of our saviour Christ (which for his great wisdom could not but know what were best, and for his inestimable goodness could not but counsel to that which he knew to be best) would have brought all the world long ago into the laws of this weal-public, if it were not that one only beast, the princess and mother of all mischief, Pride, doth withstand and let it. She measureth not wealth and prosperity by her own commodities, but by the misery and incommodities of other; she would not by her good will be made a goddess if there were no wretches left over whom she might like a scornful lady rule and triumph, over whose miseries her felicities might shine, whose poverty she might vex, torment, and increase by gorgeously setting forth her riches. This hell hound creepeth into men’s hearts and plucketh them back from entering the right path of life, and is so deeply rooted in men’s breasts, that she cannot be plucked out.
A marvellous saying.
Pride.
This form and fashion of a weal-public, which I would gladly wish unto all nations, I am glad yet that it hath chanced to the Utopians, which have followed those institutions of life whereby they have laid such foundations of their commonwealth as shall continue and last not only wealthily, but also, as far as man’s wit may judge and conjecture, shall endure for ever. For, seeing the chief causes of ambition and sedition with other vices be plucked up by the roots and abandoned at home, there can be no jeopardy of domestical dissension,* which alone hath cast under foot and brought to naught the well fortified and strongly defenced wealth and riches of many cities. But forasmuch as perfect concord remaineth, and wholesome laws be executed at home, the envy of all foreign princes be not able to shake or move the empire, though they have many times long ago gone about to do it, being evermore driven back.
Thus when Raphael had made an end of his tale, though many things came to my mind which in the manners and laws of that people seemed to be instituted and founded of no good reason, not only in the fashion of their chivalry and in their sacrifices and religions and in other of their laws, but also, yea, and chiefly, in that which is the principal foundation of all their ordinances, that is to say, in the community of their life and living without any occupying of money (by the which thing only all nobility, magnificence, worship, honour, and majesty, the true ornaments and honours, as the common opinion is, of a commonwealth, utterly be overthrown and destroyed), yet because I knew that he was weary of talking, and was not sure whether he could abide that anything should be said against his mind (specially remembering that he had reprehended this fault in other, which be afeard lest they should seem not to be wise enough, unless they could find some fault in other men’s inventions), therefore I, praising both their institutions and his communication, took him by the hand and led him in to supper, saying that we would choose another time to weigh and examine the same matters and to talk with him more at large therein. Which would God it might once come to pass. In the mean time, as I can not agree and consent to all things that he said, being else without doubt a man singularly well learned and also in all worldly matters exactly and profoundly experienced: so must I needs confess and grant that many things be in the Utopian weal-public which in our cities I may rather wish for than hope after.
Thus endeth the afternoon’s talk
of Raphael Hythloday concerning
the laws and institutions
of the Island
of Utopia.
To the Right Honourable Hierome Buslide Provost of Arienn and Counsellor to the Catholic King Charles, Peter Giles, Citizen of Antwerp, Wisheth Health and Felicity*
Thomas More, the singular ornament of this our age, as you yourself (right honourable Buslide) can witness, to whom he is perfectly well known, sent unto me this other day the Island of Utopia, to very few as yet known, but most worthy. Which, as far excelling Plato’s Commonwealth, all people should be willing to know: specially of a man most eloquent, so finely set forth, so cunningly painted out, and so evidently subject to the eye, that as oft as I read it, methinketh that I see somewhat more than when I heard Raphael Hythloday himself (for I was present at that talk as well as Master More) uttering and pronouncing his own words. Yea, though the same man according to his pure eloquence did so open and declare the matter, that he might plainly enough appear to report not things which he had learned of others only by hearsay, but which he had with his own eyes presently seen and thoroughly viewed, and wherein he had no small time been conversant and abiding: a man, truly, in mine opinion, as touching the knowledge of regions, peoples, and worldly experience, much passing, yea, even the very famous and renowned traveller Ulysses; and indeed such a one, as for the space of these 800 years past I think nature into the world brought not forth his like, in comparison of whom Vespucci may be thought to have seen nothing. Moreover, whereas we be wont more effectually and pithily to declare and express things that we have seen than which we have but only heard, there was besides that in this man a certain peculiar grace and singular dexterity to describe and set forth a matter withal.
Yet the selfsame things as oft as I behold and consider them drawn and painted out with Master More’s pencil, I am therewith so moved, so delighted, so inflamed, and so rapt, that sometime methink I am presently conversant, even in the island of Utopia. And I promise you, I can scant believe that Raphael himself, by all that five years’ space that he was in Utopia abiding, saw there so much as here in Master More’s description is to be seen and perceived. Which description with so many wonders and miraculous things is replenished, that I stand in great doubt whereat first and chiefly to muse or marvel: whether at the excellency of his perfect and sure memory, which coul
d well-nigh word by word rehearse so many things once only heard, or else at his singular prudence, who so well and wittily marked and bare away all the original causes and fountains (to the vulgar people commonly most unknown) whereof both issueth and springeth the mortal confusion and utter decay of a commonwealth and also the advancement and wealthy state of the same may rise and grow, or else at the efficacy and pith of his words which in so fine a Latin style, with such force of eloquence, hath couched together and comprised so many and divers matters, specially being a man continually encumbered with so many busy and troublesome cares, both public and private, as he is. Howbeit, all these things cause you little to marvel (right honourable Buslide) for that you are familiarly and thoroughly acquainted with the notable, yea, almost divine wit of the man.
But now to proceed to other matters, I surely know nothing needful or requisite to be adjoined unto his writings. Only a metre of four verses written in the Utopian tongue, which after Master More’s departure Hythloday by chance showed me, that have I caused to be added thereto, with the alphabet of the same nation, and have also garnished the margin of the book with certain notes. For, as touching the situation of the island, that is to say, in what part of the world Utopia standeth, the ignorance and lack whereof not a little troubleth and grieveth Master More, indeed Raphael left not that unspoken of. Howbeit, with very few words he lightly touched it, incidentally by the way passing it over, as meaning of likelihood to keep and reserve that to another place. And the same, I wot not how, by a certain evil and unlucky chance escaped us both. For when Raphael was speaking thereof, one of Master More’s servants came to him and whispered in his ear. Wherefore, I being then of purpose more earnestly addict to hear, one of the company, by reason of cold (taken, I think, a-shipboard,) coughed out so loud, that he took from my hearing certain of his words. But I will never stint nor rest until I have got the full and exact knowledge hereof, insomuch that I will be able perfectly to instruct you, not only in the longitude or true meridian of the island, but also in the just latitude thereof, that is to say, in the sublevation or height of the pole in that region, if our friend Hythloday be in safety and alive. For we hear very uncertain news of him. Some report that he died in his journey homeward. Some again affirm that he returned into his country; but partly for that he could not away with the fashions of his country folk, and partly for that his mind and affection was altogether set and fixed upon Utopia, they say that he hath taken his voyage thitherward again. Now as touching this, that the name of this island is nowhere found among the old and ancient cosmographers, this doubt Hythloday himself very well dissolved. ‘For why, it is possible enough’, quoth he, ‘that the name which it had in old time was afterward changed, or else that they never had knowledge of this island, forasmuch as now in our time divers lands be found which to the old geographers were unknown.’
Howbeit, what needeth it in this behalf to fortify the matter with arguments, seeing Master More is author hereof sufficient? But whereas he doubteth of the edition or imprinting of the book, indeed herein I both commend and also knowledge the man’s modesty. Howbeit, unto me it seemeth a work most unworthy to be long suppressed and most worthy to go abroad into the hands of men; yea, and under the title of your name to be published to the world, either because the singular endowments and qualities of Master More be to no man better known than to you, or else because no man is more fit and meet than you with good counsels to further and advance the commonwealth, wherein you have many years already continued and travailed with great glory and commendation, both of wisdom and knowledge, and also of integrity and uprightness. Thus, O liberal supporter of good learning, and flower of this our time, I bid you most heartily well to fare.
At Antwerp 1516, the first day of November
A Metre of Four Verses* in the Utopian Tongue, briefly touching as well the strange beginning, as also the happy and wealthy continuance, of the same commonwealth
Utopos ha Boccas peula chama polta chamaan.
Bargol he maglomi Baccan soma gymnosophaon.
Agrama gymnosophon labarem bacha bodamilomin.
Volvala barchin heman la lavolvala dramme pagloni.
Which verses the translator, according to his simple knowledge and mean understanding in the Utopian tongue, hath thus rudely Englished:
My king and conqueror Utopos by name,
A prince of much renown and immortal fame,
Hath made me an isle that erst no island was,
Full fraught with worldly wealth, with pleasure and solace.
I one of all other without philosophy
Have shaped for man a philosophical city.
As mine I am nothing dangerous to impart,
So better to receive I am ready with all my heart.
A short metre of Utopia,* written by Anemolius poet laureate and nephew to Hythloday by his sister
Me Utopie cleped Antiquity,
Void of haunt and herborough,
Now am I like to Plato’s city,
Whose fame flieth the world through.
Yea, like, or rather more likely
Plato’s plat to excel and pass.
For what Plato’s pen hath platted briefly
In naked words, as in a glass,
The same have I performed fully,
With laws, with men, and treasure fitly.
Wherefore not Utopie, but rather rightly
My name is Eutopie:* a place of felicity.
Gerard Noviomage* of Utopia
Doth pleasure please? Then place thee here, and well thee rest;
Most pleasant pleasures thou shalt find here.
Doth profit ease? Then here arrive, this isle is best.
For passing profits do here appear.
Doth both thee tempt, and wouldst thou grip both gain and pleasure?
This isle is fraught with both bounteously.
To still thy greedy intent, reap here incomparable treasure
Both mind and tongue to garnish richly.
The hid wells and fountains both of vice and virtue
Thou hast them here subject unto thine eye.
Be thankful now, and thanks where thanks be due:
Give to Thomas More London’s immortal glory.
Cornelius Graphey* to the Reader
Wilt thou know what wonders strange be in the land that late was found?
Wilt thou learn thy life to lead by divers ways that godly be?
Wilt thou of virtue and of vice understand the very ground?
Wilt thou see this wretched world, how full it is of vanity?
Then read and mark and bear in mind for thy behoof, as thou may best,
All things that in this present work, that worthy clerk Sir Thomas More,
With wit divine full learnedly unto the world hath plain expressed,
In whom London well glory may, for wisdom and for godly lore.
The Printer to the Reader*
The Utopian Alphabet, good Reader, which in the above written epistle is promised, hereunto I have not now adjoined, because I have not as yet the true characters or forms of the Utopian letters. And no marvel, seeing it is a tongue to us much stranger than the Indian, the Persian, the Syrian, the Arabic, the Egyptian, the Macedonian, the Sclavonian, the Cyprian, the Scythian, etc. Which tongues, though they be nothing so strange among us as the Utopian is, yet their characters we have not. But I trust, God willing, at the next impression hereof, to perform that which now I cannot: that is to say, to exhibit perfectly unto thee the Utopian Alphabet. In the meantime accept my goodwill. And so farewell.
Imprinted at London in Paul’s
Church yard, at the sign of the
Lamb, by Abraham Veal
MDLVI
Woodcut from the first edition of Utopia (Louvain 1516)