Illustration for the 1516 first edition of Utopia.
| |
Author | Thomas More |
---|---|
Original title | Libellus vere aureus, nec minus salutaris quam festivus, de optimo rei publicae statu deque nova insula Utopia |
Translator | Ralph Robinson Gilbert Burnet |
Illustrator | Ambrosius Holbein |
Country | Habsburg Netherlands |
Language | Latin |
Genre | political philosophy, satire |
Publisher | More |
Publication date
| 1516 |
Published in English
| 1551 |
Media type | |
Pages | 359 |
OCLC | 863744174 |
335.02 | |
LC Class | HX810.5 .E54 |
Preceded by | A Merry Jest |
Followed by | Latin Poems |
Utopia (Libellus vere aureus, nec minus salutaris quam festivus, de optimo rei publicae statu deque nova insula Utopia, "A little, true book, both beneficial and enjoyable, about how things should be in the new island Utopia") is a work of fiction and socio-political satire by Thomas More (1478–1535), written in Latin and published in 1516. The book is a frame narrative primarily depicting a fictional island society and its religious, social, and political customs. Many aspects of More's description of Utopia are reminiscent of life in monasteries.
Title
The title De optimo rei publicae statu deque nova insula Utopia literally translates, "Of a republic's best state and of the new island Utopia".
It is variously rendered as any of the following:
On the Best State of a Republic and on the New Island of Utopia |
Concerning the Highest State of the Republic and the New Island Utopia |
On the Best State of a Commonwealth and on the New Island of Utopia |
Concerning the Best Condition of the Commonwealth and the New Island of Utopia |
On the Best Kind of a Republic and About the New Island of Utopia |
About the Best State of a Commonwealth and the New Island of Utopia |
The original name was even longer: Libellus vere aureus, nec minus salutaris quam festivus, de optimo rei publicae statu deque nova insula Utopia.
This translates, "A truly golden little book, no less beneficial than
entertaining, of a republic's best state and of the new island Utopia".
"Utopia" is derived from the Greek prefix "ou-" (οὐ), meaning "not", and topos (τόπος), "place", with the suffix -iā (-ία) that is typical of toponyms; hence the name literally means "nowhere", emphasizing its fictionality. In early modern English, Utopia was spelled "Utopie", which is today rendered Utopy in some editions.
In English, Utopia is pronounced exactly as Eutopia (the latter word, in Greek Εὐτοπία [Eutopiā], meaning “good place,” contains the prefix εὐ- [eu-], "good", with which the οὐ of Utopia has come to be confused in the English pronunciation). This is something that More himself addresses in an addendum to his book Wherfore not Utopie, but rather rightely my name is Eutopie, a place of felicitie.
Preliminary matter
The first edition contained a woodcut map of the island of Utopia, the Utopian alphabet, verses by Pieter Gillis, Gerard Geldenhouwer, and Cornelius Grapheus, and Thomas More's epistle dedicating the work to Gillis.
Book 1: Dialogue of Counsel
The work begins with written correspondence between Thomas More and several people he had met on the continent: Peter Gilles, town clerk of Antwerp, and Hieronymus van Busleyden, counselor to Charles V.
More chose these letters, which are communications between actual
people, to further the plausibility of his fictional land. In the same
spirit, these letters also include a specimen of the Utopian alphabet
and its poetry. The letters also explain the lack of widespread travel
to Utopia; during the first mention of the land, someone had coughed
during announcement of the exact longitude and latitude. The first book
tells of the traveller Raphael Hythlodaeus, to whom More is introduced
in Antwerp, and it also explores the subject of how best to counsel a
prince, a popular topic at the time.
The first discussions with Raphael allow him to discuss some of
the modern ills affecting Europe such as the tendency of kings to start
wars and the subsequent loss of money on fruitless endeavours. He also
criticises the use of execution to punish theft, saying thieves might as
well murder whom they rob, to remove witnesses, if the punishment is
going to be the same. He lays most of the problems of theft on the
practice of enclosure—the enclosing of common land—and the subsequent poverty and starvation of people who are denied access to land because of sheep farming.
More tries to convince Raphael that he could find a good job in a
royal court, advising monarchs, but Raphael says that his views are too
radical and would not be listened to. Raphael sees himself in the
tradition of Plato: he knows that for good governance, kings must act philosophically. He, however, points out that:
“ | Plato doubtless did well foresee, unless kings themselves would apply their minds to the study of philosophy, that else they would never thoroughly allow the council of philosophers, being themselves before, even from their tender age, infected and corrupt with perverse and evil opinions. | ” |
More seems to contemplate the duty of philosophers to work around and
in real situations and, for the sake of political expediency, work
within flawed systems to make them better, rather than hoping to start
again from first principles.
“ | ... for in courts they will not bear with a man's holding his peace or conniving at what others do: a man must barefacedly approve of the worst counsels and consent to the blackest designs, so that he would pass for a spy, or, possibly, for a traitor, that did but coldly approve of such wicked practices | ” |
Book 2: Discourse on Utopia
Utopia | |
---|---|
Utopia location | |
Map by Ortelius, ca. 1595.
| |
Created by | Thomas More |
Genre | Utopian fiction |
Information | |
Type | Republic/elective monarchy |
Ruler | Prince (a.k.a. ademus) |
Location | New World |
Notable locations | Amaurot (capital), Anyder River |
Other name(s) | Abraxa (former name) |
Utopia is placed in the New World and More links Raphael's travels in with Amerigo Vespucci's real life voyages of discovery. He suggests that Raphael is one of the 24 men Vespucci, in his Four Voyages of 1507, says he left for six months at Cabo Frio,
Brazil. Raphael then travels farther and finds the island of Utopia,
where he spends five years observing the customs of the natives.
According to More, the island of Utopia is
“ | …two hundred miles across in the middle part, where it is widest, and nowhere much narrower than this except towards the two ends, where it gradually tapers. These ends, curved round as if completing a circle five hundred miles in circumference, make the island crescent-shaped, like a new moon. | ” |
The island was originally a peninsula but a 15-mile wide channel was dug by the community's founder King Utopos
to separate it from the mainland. The island contains 54 cities. Each
city is divided into four equal parts. The capital city, Amaurot, is
located directly in the middle of the crescent island.
Each city has not more than 6000 households, each family
consisting of between 10 and 16 adults. Thirty households are grouped
together and elect a Syphograntus (whom More says is now called a phylarchus). Every ten Syphogranti have an elected Traniborus (more recently called a protophylarchus)
ruling over them. The 200 Syphogranti of a city elect a Prince in a
secret ballot. The Prince stays for life unless he is deposed or removed
for suspicion of tyranny.
People are re-distributed around the households and towns to keep
numbers even. If the island suffers from overpopulation, colonies are
set up on the mainland. Alternatively, the natives of the mainland are
invited to be part of these Utopian colonies, but if they dislike them
and no longer wish to stay they may return. In the case of
under-population the colonists are re-called.
There is no private property on Utopia, with goods being stored in warehouses
and people requesting what they need. There are also no locks on the
doors of the houses, and the houses are rotated between the citizens
every ten years. Agriculture provides the most important occupation on
the island. Every person is taught it and must live in the countryside,
farming for two years at a time, with women doing the same work as men.
Parallel to this, every citizen must learn at least one of the other
essential trades: weaving (mainly done by the women), carpentry, metalsmithing and masonry.
There is deliberate simplicity about these trades; for instance, all
people wear the same types of simple clothes and there are no dressmakers
making fine apparel. All able-bodied citizens must work; thus
unemployment is eradicated, and the length of the working day can be
minimized: the people only have to work six hours a day (although many
willingly work for longer). More does allow scholars in his society to
become the ruling officials or priests, people picked during their
primary education for their ability to learn. All other citizens,
however, are encouraged to apply themselves to learning in their leisure
time.
Slavery
is a feature of Utopian life and it is reported that every household
has two slaves. The slaves are either from other countries (prisoners of
war, people condemned to die, or poor people) or are the Utopian
criminals. These criminals are weighed down with chains
made out of gold. The gold is part of the community wealth of the
country, and fettering criminals with it or using it for shameful things
like chamber pots
gives the citizens a healthy dislike of it. It also makes it difficult
to steal as it is in plain view. The wealth, though, is of little
importance and is only good for buying commodities from foreign nations
or bribing these nations to fight each other. Slaves are periodically
released for good behaviour. Jewels are worn by children, who finally
give them up as they mature.
Other significant innovations of Utopia include: a welfare state with free hospitals, euthanasia permissible by the state, priests being allowed to marry, divorce permitted, premarital sex punished by a lifetime of enforced celibacy and adultery being punished by enslavement. Meals are taken in community dining halls
and the job of feeding the population is given to a different household
in turn. Although all are fed the same, Raphael explains that the old
and the administrators are given the best of the food. Travel on the
island is only permitted with an internal passport
and any people found without a passport are, on a first occasion,
returned in disgrace, but after a second offence they are placed in
slavery. In addition, there are no lawyers and the law is made
deliberately simple, as all should understand it and not leave people in
any doubt of what is right and wrong.
There are several religions on the island: moon-worshipers, sun-worshipers, planet-worshipers, ancestor-worshipers and monotheists, but each is tolerant of the others. Only atheists
are despised (but allowed) in Utopia, as they are seen as representing a
danger to the state: since they do not believe in any punishment or
reward after this life, they have no reason to share the communistic
life of Utopia, and will break the laws for their own gain. They are not
banished, but are encouraged to talk out their erroneous beliefs with
the priests until they are convinced of their error. Raphael says that
through his teachings Christianity was beginning to take hold in Utopia.
The toleration of all other religious ideas is enshrined in a universal
prayer all the Utopians recite.
“ | ...but, if they are mistaken, and if there is either a better government, or a religion more acceptable to God, they implore His goodness to let them know it. | ” |
Wives are subject to their husbands and husbands are subject to their
wives although women are restricted to conducting household tasks for
the most part. Only few widowed women become priests. While all are
trained in military arts, women confess their sins to their husbands
once a month. Gambling, hunting, makeup and astrology are all
discouraged in Utopia. The role allocated to women in Utopia might,
however, have been seen as being more liberal from a contemporary point
of view.
Utopians do not like to engage in war. If they feel countries
friendly to them have been wronged, they will send military aid, but
they try to capture, rather than kill, enemies. They are upset if they
achieve victory through bloodshed. The main purpose of war is to achieve
that which, if they had achieved already, they would not have gone to
war over.
Privacy is not regarded as freedom in Utopia; taverns, ale-houses
and places for private gatherings are non-existent for the effect of
keeping all men in full view, so that they are obliged to behave well.
Framework
The
story is written from the perspective of More himself. This was common
at the time, and More uses his own name and background to create the
narrator. The book is written in two parts: “Book one: Dialogue of Council,” and “Book two: Discourse on Utopia.”
The first book is told from the perspective of More, the
narrator, who is introduced by his friend Peter Giles to a fellow
traveller named Raphael Hythloday, whose name translates as “expert of
nonsense” in Greek. In an amical dialogue with More and Giles, Hythloday
expresses strong criticism of then-modern practices in England and
other Catholicism-dominated countries, such as the crime of theft being
punishable by death, and the over-willingness of kings to start wars
(Getty, 321).
Book two has Hythloday tell his interlocutors about Utopia, where
he has lived for five years, with the aim of convincing them about its
superior state of affairs. Utopia turns out to be a socialist state.
Interpretations about this important part of the book vary. Gilbert
notes that while some experts believe that More supports socialism,
others believe that he shows how socialism is impractical. The former
would argue that More used book two to show how socialism would work in
practice. Individual cities are run by privately elected princes and
families are made up of ten to sixteen adults living in a single
household. It is unknown if More truly believed in socialism, or if he
printed Utopia as a way to show that true socialism was impractical
(Gilbert). More printed many writings involving socialism, some
seemingly in defense of the practices, and others seemingly scathing
satires against it. Some scholars believe that More uses this structure
to show the perspective of something as an idea against something put
into practice. Hythloday describes the city as perfect and ideal. He
believes the society thrives and is perfect. As such, he is used to
represent the more fanatic socialists and radical reformists of his day.
When More arrives he describes the social and cultural norms put into
practice, citing a city thriving and idealistic. While some believe this
is More's ideal society, some believe the book's title, which
translates to “Nowhere” from Greek, is a way to describe that the
practices used in Utopia are impractical and could not be used in a
modern world successfully (Gilbert). Either way, Utopia has become one
of the most talked about works both in defense of socialism and against
it.
Tone
Utopia has a
more playful tone than one might think. While More's world is
illustrating whatever point he is trying to get across, he is having fun
engaging in creating his own world, as is demonstrated in the way he
phrases "Then let me implore you, my dear Raphael,' said I, 'describe
that island [Utopia] to us!"(Getty 323). He also says "When Raphael had
finished his story, I was left thinking that quite a few of the laws and
customs he had described as existing among the Utopians were really
absurd." This demonstrates that he realizes his world is bizarre, and
wants others to realize how out of place it was in their society. More
is quite anxious to create his world, and pieces it together in great
detail, taking pleasure in what makes his world different from our own.
However, he wants the reader to take his story seriously, which is why
he bases it in reality, saying it is a part of the “New World”, this
being the parts of America and its surrounding islands discovered by
Amerigo Vespucci in 1497.
Interpretation
One of the most troublesome questions about Utopia is Thomas More's reason for writing it.
Most scholars see it as a comment on or criticism of 16th-century
Catholicism, for the evils of More's day are laid out in Book I and in
many ways apparently solved in Book II.
Indeed, Utopia has many of the characteristics of satire, and there are
many jokes and satirical asides such as how honest people are in
Europe, but these are usually contrasted with the simple, uncomplicated
society of the Utopians.
Yet, the puzzle is that some of the practices and institutions of the Utopians, such as the ease of divorce, euthanasia and both married priests and female priests, seem to be polar opposites of More's beliefs and the teachings of the Catholic Church of which he was a devout member. Another often cited apparent contradiction is that of the religious tolerance of Utopia contrasted with his persecution of Protestants as Lord Chancellor. Similarly, the criticism of lawyers comes from a writer who, as Lord Chancellor,
was arguably the most influential lawyer in England. It can be
answered, however, that as a pagan society Utopians had the best ethics
that could be reached through reason alone, or that More changed from
his early life to his later when he was Lord Chancellor.
One highly influential interpretation of Utopia is that of intellectual historian Quentin Skinner. He has argued that More was taking part in the Renaissance humanist
debate over true nobility, and that he was writing to prove the perfect
commonwealth could not occur with private property. Crucially, Skinner
sees Raphael Hythlodaeus as embodying the Platonic view that
philosophers should not get involved in politics, while the character of
More embodies the more pragmatic Ciceronian
view. Thus the society Raphael proposes is the ideal More would want.
But without communism, which he saw no possibility of occurring, it was
wiser to take a more pragmatic view.
Quentin Skinner's interpretation of Utopia is consistent with the speculation that Stephen Greenblatt made in The Swerve: How the World Became Modern. There, Greenblatt argued that More was under the Epicurean influence of Lucretius's On the Nature of Things and the people that live in Utopia were an example of how pleasure has become their guiding principle of life.
Although Greenblatt acknowledged that More's insistence on the
existence of an afterlife and punishment for people holding contrary
views were inconsistent with the essentially materialist view of
Epicureanism, Greenblatt contended that it was the minimum conditions
for what the pious More would have considered as necessary to live a
happy life.
Another complication comes from the Greek meanings of the names
of people and places in the work. Apart from Utopia, meaning "Noplace,"
several other lands are mentioned: Achora meaning "Nolandia", Polyleritae meaning "Muchnonsense", Macarenses meaning "Happiland," and the river Anydrus
meaning "Nowater". Raphael's last name, Hythlodaeus means "dispenser of
nonsense" surely implying that the whole of the Utopian text is
'nonsense'. Additionally the Latin rendering of More's name, Morus, is
similar to the word for a fool in Greek (μωρός). It is unclear whether
More is simply being ironic, an in-joke for those who know Greek, seeing
as the place he is talking about does not actually exist or whether
there is actually a sense of distancing of Hythlodaeus' and the More's
("Morus") views in the text from his own.
The name Raphael, though, may have been chosen by More to remind his readers of the archangel Raphael who is mentioned in the Book of Tobit
(3:17; 5:4, 16; 6:11, 14, 16, 18; also in chs. 7, 8, 9, 11, 12). In
that book the angel guides Tobias and later cures his father of his
blindness. While Hythlodaeus may suggest his words are not to be
trusted, Raphael meaning (in Hebrew) "God has healed" suggests that
Raphael may be opening the eyes of the reader to what is true. The
suggestion that More may have agreed with the views of Raphael is given
weight by the way he dressed; with "his cloak... hanging carelessly
about him"; a style which Roger Ascham
reports that More himself was wont to adopt. Furthermore, more recent
criticism has questioned the reliability of both Gile's annotations and
the character of "More" in the text itself. Claims that the book only
subverts Utopia and Hythlodaeus are possibly oversimplistic.
Reception
Utopia was begun while More was an envoy in the Low Countries
in May 1515. More started by writing the introduction and the
description of the society which would become the second half of the
work and on his return to England he wrote the "dialogue of counsel",
completing the work in 1516. In the same year, it was printed in Leuven under Erasmus's editorship and after revisions by More it was printed in Basel
in November 1518. It was not until 1551, sixteen years after More's
execution, that it was first published in England as an English
translation by Ralph Robinson. Gilbert Burnet's translation of 1684 is probably the most commonly cited version.
The work seems to have been popular, if misunderstood: the introduction of More's Epigrams of 1518 mentions a man who did not regard More as a good writer.
The title of the book has since eclipsed More's original story
and the term is now commonly used to describe an idyllic, imaginary
society. Although he may not have directly founded the contemporary
notion of what has since become known as Utopian and dystopian fiction, More certainly popularised the idea of imagined parallel realities, and some of the early works which owe a debt to Utopia must include The City of the Sun by Tommaso Campanella, Description of the Republic of Christianopolis by Johannes Valentinus Andreae, New Atlantis by Francis Bacon and Candide by Voltaire.
The politics of Utopia have been seen as influential to the ideas of Anabaptism and communism.[citation needed] While utopian socialism was used to describe the first concepts of socialism, later Marxist theorists tended to see the ideas as too simplistic and not grounded on realistic principles.[citation needed] The religious message in the work and its uncertain, possibly satiric, tone has also alienated some theorists from the work.
An applied example of More's Utopia can be seen in Vasco de Quiroga's implemented society in Michoacán, Mexico, which was directly inspired by More's work.
During the opening scene in the film A Man for all Seasons,
Utopia is referenced in a conversation. The alleged amorality of
England's priests is compared to that of the more highly principled
behaviour of the fictional priests in More's Utopia, when a character
observes wryly that "every second person born in England is fathered by a
priest."
Cultural impact
In 2006, artist Rory Macbeth inscribed all 40,000 words on the side of an old electricity factory in Norwich, England.
In 2019, the video game Final Fantasy XIV made significant reference to the work in its expansion "Shadowbringers".