On Sir Thomas More & Utopia
After quite some time and a lot of deliberation, I managed to work through my copy of Utopia by Sir Thomas More, that I had bought randomly on a trip to Barnes and Noble a few years ago, and write this reflection which has been somewhat overdue. I had only heard of Sir Thomas More from a small section in The History of Western Philosophy by Bertrand Russell along with the likes of his friend Erasmus. It was a challenging read partly due to some of the lengthy details and philosophical depth but also due to old English language which was peppered throughout the text. I think my Barnes and Noble copy was quite good with its in-depth introduction, footnotes to clarify some of the dated language and an extensive glossary to elaborate on certain references. This copy even included The Life of Sir Thomas More by William Roper who was his son-in-law.
I believe Utopia can be considered a profound read when considered in context of the time it was written. Sir Thomas More penned Utopia in 1516 while on assignment abroad in Calais and Bruges under the order of King Henry VIII. As he lived under the rule of the king, it is surprising to find several radical ideas in Utopia which seemingly contradict authoritarian rule. Especially when these ideas were written by someone who held a high-ranking role in King Henry VIII’s court. Given this role, More uses the voice of his fictional character, Raphael Hythloday, to express some of these divergent ideas. Raphael Hythloday gives an account of his mysterious adventure to real life More and his friend, Peter Giles of the Utopian island, an unheard-of civilization located somewhere in the Caribbean (which during the early 1500’s was just starting to be discovered). He relates the unusual customs of the Utopian society to the two of them as he had the opportunity through his adventure to observe the society extensively. In this manner, Sir Thomas More follows the style of many ancient Greek writers by styling the book in the dialectic method and in Utopia, More tries his hand at creating, and imagining, an ideal society. This is something I find to be quite a noble pursuit and it was one of the earliest of its kind. Once published, his work quickly resonated with the humanists of the time who were proponents of a school of thought which developed in northern Italy during the 13th and 14th centuries. Fundamentally, they were advocates for the education of the general population in the humanities which included areas of study such as rhetoric, history, poetry, grammar and moral philosophy. In some ways it was a renewal and return of major Greco-Roman influences as educated individuals started to recover the wisdom of past civilizations. Due to the time period, humanists were largely devout Christians and so chose to apply the studies to elevate the church and their devotion. Sir Thomas More himself was a very devout worshipper of the Catholic faith.
I will begin with the basic structure of the Utopian society, their use of bondmen and their war practices. Afterwards, I would like to distill a few of Sir Thomas More’s values which I believe are expressed through some of the practices in the Utopian society. I will conclude with some of the more interesting, poignant or peculiar practices found in the Utopian society.
On the basic structure of utopia
I would like to illustrate the structure of Utopian society in a more concise way than Raphael Hythloday dictates to Sir Thomas More and Peter Giles which subsequently includes the reader. It is a civilization supposedly located somewhere in the Caribbean, which during More’s time was part of “the new world” and elicited thoughts of untapped potential, adventure and wealth. The ancient king of Utopia, King Utopus, had ordered a grand canal be dug on their part of land to significantly separate their territory from a larger part of land (or continent as it is quite unclear). This created a crescent shaped island which was thereby isolated enough to become a kingdom ruled entirely as they pleased. Its capital, called Amaurote, is in the center of the island with 54 other cities spread evenly throughout the island. The society then came to have a sort of elected representative style of governance. The cities are neatly arranged so that every year groups of thirty families elect one Syphogrant and ten of those Syphogrants combine to elect one Tranibor and all of them together gather to elect one prince who serves for life unless deemed treacherous by the elected representatives. The Tranibors are the ones who meet all together in private with the prince to discuss the management of the commonwealth’s affairs. I think the most pertinent practice in the Utopian government is the fact that these officials are prohibited to speak about political matters outside of the council meetings. This is put in place to limit corruption in government and is punishable by death.
The Utopian society is predominately based on agriculture and Hythloday goes into great detail how they manage the husbandry work. Everyone must work at least six hours a day (three in the morning and three late afternoon) and everyone also must learn either weaving, metalsmithing, carpentry or masonry. He mentions that, most of the time, these crafts are passed down from the father but young people are free to learn a different occupation as they believe they should be able to pursue the craft that they are naturally inclined towards.
There is much which is oversimplified regarding the workings of the society in general in Utopia such as we find from the statement “they have but few laws, for to people so instruct and [educated] very few do suffice” while adding some time later that “all laws (say they) be made and published only to the intent that by them every man should be put in remembrance of his duty.” More also shows some discontent with attorneys as they do not exist in Utopia because they believe that every man should be plead their own case which would cause the judicial system to be more efficient because this would make the proceedings in court somehow more straightforward. Perhaps it has to do with simpler times. There seems also to be an envisioned high standard of quality whether its regarding well-maintained buildings from close “attention” or simply owning high-grade (of the day) military equipment when things do fall apart and putting high standards into practice is easier said than done. Some of this speculation on the quality of things has to do with the longing for people to just generally do things to a high standard for their own pleasure or because it is how it should be done. It is also mentioned that the citizens are just kind, honest and show gratitude.
On the use of bondmen
Interestingly, we come to learn that the Utopian society does depend on a class of people Hythloday calls “Bondmen” which are essentially slaves. They aren’t a specific race or group of people, but they come into bondage under several circumstances. These include Utopians who commit “heinous” offenses or from individuals condemned to death in other lands. It is noted that Utopian citizens who fall under bondage are treated more harshly than others from foreign lands as more was expected of them. They also accept common laborers from other countries who would prefer to live as a bondman in Utopia. Hythloday says that this class of bondmen are said to be treated well and are free to go as they please should they want to return to their home country. But what are some of these heinous offenses that could subject a Utopian to bondage? Not much is given here but breaking wedlock is one of them. The rest we can speculate from the ten commandments and so on given Sir Thomas More’s firm religious beliefs as well has his expectations of humanity. Bondmen in the Utopian society are subject to common labor but also daily work which is seen as not suitable for a citizen. Notably, one of these tasks is the butchery of livestock. Citizens do not engage in the killing of animals, not even for food.
war
This idea of some things being unsuited for citizens extends into warfare as Hythloday recounts that while the Utopian citizens, man and woman, do daily practice and exercise in warfare, they will never go to battle unless directly attacked. Their society entirely relies on hiring mercenaries to do the fighting for them which we will circle back to later in this article. If there is an aggressive kingdom which wishes harm on Utopia, they will not hesitate to use subversive tactics, such as bribing the ruler’s court or supporting an assassination, as means to avoid confrontation. In fact, the sole reason Utopia retains gold in its stores is for the hiring of mercenaries and retention of allies. It is mentioned that the debt of their allies in warfare is held higher than their own.
values distilled:
While reading Utopia we can also get a sense of some of Sir Thomas More’s values and the things which he finds important as articulated through the voice of Raphael Hythloday. I believe a theme at the forefront of this work is More’s attack on idleness. We can get a clear picture that Sir Thomas More is adamantly opposed to idleness in the populace. In fact, part of the Syphogrants job, which I mentioned previously, is to make sure that people are completing their daily work. There are no wine taverns or ale houses either in Utopia which are common places where people find – what More would consider – “idleness” in our own society. There is no gambling either or the playing of games of chance as it is stated that the citizens just somehow prefer games of strategy or numbers. What do people do if they can’t be “idle” as More would define it? Well, citizens are taught from a young age, and continue to choose, to learn in their free time. As adults, it is said that Utopians will attend lectures to continue learning and are in fact praised for doing so. These practices have apparently led the citizens to become quite adept in philosophy, logic and astronomy. For example, Hythloday also recounts how ravenously the members of the society learned Greek when he introduced it to them. Free time is otherwise spent on one of the additional trades I mentioned above which they practice to a high standard (especially given the amount of time they choose not to be idle).
By extrapolating further from the standpoint of his opposition to idleness, we also get the sense that More is an advocate for the moderation of pleasure (though I noticed some exceptions). The Utopians say that pleasure is “every motion and state of the body or mind wherein man hath naturally delectation.” However, this doesn’t give us much clarity about what is acceptable or shunned. Hythloday then relates an interesting metaphor which is used specifically when talking about the pleasure of eating food whereas they think of it merely as akin to the scratching of an itch. This is when one only takes what is needed and doesn’t overdo it. I find that to be a good rule of thumb for practicing moderation as personally I search for a middle ground between completely abstaining from pleasurable foods, for example, and gluttony. They reason that this is a good way to navigate pleasures as, in the example with food, overindulgence of something “good” can result in poor feelings later. For the Utopians, pleasures of the mind reign supreme such as the contemplation of truth or the recollection of “a good life past.” There is also a mention made to the pleasure of wearing “fine” clothing, “for if you consider the profitable use of the garment, why should wool of a finer spin thread be thought better than the wool of a coarse spun thread?” The roots of this statement might have their own practical grounds, but it goes into the next theme which is against vanity.
Sir Thomas More, through the voice of Hythloday, goes on to ask that isn’t it “madness to take pride in vain and unprofitable honors?” I think many would agree with More here but is interesting how he proposes the Utopians deal with this problem of class, wealth or vanity in society. I mentioned that the Utopian government only has gold in reserves to hire mercenaries but that isn’t exactly the only function of gold or jewels in society. They will use these luxurious things in three other ways all designed to discourage people from coveting them. They use gold to make chamber pots (i.e., their toilets) so they are literally urinating or defecating on something other societies deem “precious.” They will ordain children with pearls and fine ornaments so that they grow up to see them as childish things. They will also use gold to make chains for their bondmen which I think is a great metaphor for how individuals can, rather easily, become “trapped” by wealth or at least in its pursuit. From these three examples you can see how the citizens have been conditioned to view items of what we view as wealth and you can only imagine their reaction when ambassadors from foreign lands visited Utopia, sporting royal and elegant items to show their “power”. The Utopians were not impressed.
More also conveys a sense of the importance of community in society. I believe this is best exemplified when Hythloday recounts how the Utopians pass their dinners. The families all under one Syphogrant will gather in a hall with men and woman seated across from each other. It is noted that individuals are not forced to eat in this way, but no one chooses to do so. Children over the age of five and under the age to be married serve the tables and observe in silence (they are given food from the tables as the adults see fit). What reinforces the sense of community in my mind, however, is how the adults at the table are seated. He states that the men are seated alternating between young and old, so they are mixed in a way that the young men are intended to learn from the old. Hythloday says specifically that the elders “gladly hear also the young men, yea, and purposefully provoke them to talk, to the intent that they may have proof of every man’s wit and towardness or disposition to virtue.” I find it interesting that the elders will try to challenge the young men in a purposeful way, cultivating their ability to converse and be an upstanding member of society. It is having that awareness to help cultivate desirable traits in the group that I believe shows advocacy to the importance of the community. Furthermore, we see in their dining ritual that there too is a pursuit of knowledge as they “begin every dinner and supper of reading something that pertaineth to good manners and virtue, but it is short, because no man shall be grieved therewith.” It is interesting how More is present enough to note that people may not want to be burdened with something too heavy right before a meal. We also see two indulgences in society during their dining which is that of their suppers which are passed with music and the burning of perfumes for pleasant smells. They indulge in these two pleasurable activities but abstain from sweets.
Equality, religious tolerance and interesting practices
Another value I believe More tries to convey in Utopia has to do with equality. It seems that promoting equality is a revolutionary idea to have during a time period ruled by a monarch. He envisions Utopia as a place where all citizens are of an equal status, and no one is wealthy or poor. Part of this has to do with what he says is the natural abundance of items required in daily life which is due to the citizens’ natural laborious and honest attitude. Interestingly, it is actually taken a step further when Hythloday talks about the garments in the Utopian society. He explains that they wear only “leather and skins that will last seven years” and when they go out, they wear a cloak which is only the natural color of the wool. This means that it’s a society where people are all basically wearing the same clothing in the same color so no status can be expressed. We can exclude the bondmen in the discussion of equality here as they are not paid and are not included in Hythloday’s description. Another interesting fact on this note is that they have gotten rid of usury which is a practice that many have advocated against for a long time throughout history. Usury is the practice of lenders making money from unethical loans and interest.
Sir Thomas More, through the voice of Hythloday, also actually expresses some measure of religious tolerance which, given his time period, devout nature and his sending of a few heretics to be burned at the stake is surprising. But, in Utopia, it is mentioned that “every one of them, whatsoever that is which he taketh for the chief god, thinketh it to be the very same nature, to whose only divine might and majesty the sum and sovereignty of all things by the consent of all people is attributed and given.” It is not only accepted but also written in law which Hythloday tells us that “this is one of the ancientest laws among them: that no man shall be blamed for reasoning in the maintenance of his own religion.” There is of course a caveat which is that religion is not entirely open territory. All will be tolerated as long as they do not use violence and refrain from “displeasant” or seditious words. That is what could put you into bondage. The ancient King Utopus is said to have made these orders to promote religious thought in general, which is exceptional reasoning. Though, it should be mentioned that one can get the notion that More is talking about religious tolerance with the hope that perhaps people will eventually conclude that only one is “correct”.
Another last interesting practice in Utopia has to do with the voluntary euthanasia of the sick. If a person is gravely ill they may willingly part from this life with the help of a poisoned tea which is administered by a doctor and overseen (plus allowed) by a priest which is supposed to ensure the person does reach salvation as it is through the church. The final interesting practice, which is bizarre, has to do with marriage. Sir Thomas More in Utopia envisions a society with strict rules on marriage down to the age. It is said that men marry at 22 and the women at 18 years of age. Sex before marriage is completely forbidden and punishable by bondage unless (unlikely) it is pardoned by the prince of the land. The unusual part however is that when considering a potential partner, men and women are allowed to examine each other naked – it seems to be, so they have a better idea of the commitment they are making which is highly unusual considering the time period and More’s adamant faith.
conclusion and excerpt on the life of sir thomas more
That concludes my exposition on Utopia by Sir Thomas More. It is a noble pursuit to try to envision a more ideal society and whether we may agree on the value or merit of the practices in Utopia it is still nevertheless an educational exercise to contemplate. In my opinion, I find it admirable for More, in his time period, to create a society with a representational style of governance. I also found it quite interesting that the tranibors are prohibited from discussing political affairs outside of the full counsel to combat corruption. I also agree, to a certain extent, on his view of idleness and how we should keep busy, continue learning, and practice our crafts. I believe these things can give an individual a higher sense of self and purpose. I felt that the sense of community Utopia tried to cultivate was also a great idea and more should be done in our own society to prevent the isolation of the individual.
Now that I have addressed the aspects of Utopia I felt were particularly poignant, I would like to discuss the life of Sir Thomas More, which I have found to be even more profound than Utopia itself. Sir Thomas More was born in London in 1478 and his potential was recognized at an early age while serving as a page to John Morton, who was then Lord Chancellor. John Morton then supported him to receive one of the best educations available at the time at the University of Oxford. He became a lawyer and quickly rose through the ranks of parliament. He was on assignment abroad in Calais and Bruges when he wrote Utopia. He wrote it in Greek, and it was published, with the help of his friend Erasmus, in Leuven (Flemish Belgium). Upon returning, Sir Thomas More was knighted and made Exchequer of the throne in 1521 and with the death of Thomas Wolsey in 1529, More was named Lord Chancellor of the realm. It was in this position that Sir Thomas More had a close working relationship with King Henry VIII. Sir Thomas More only held this position of Lord Chancellor for three years as he resigned during the king’s escalating dispute with the Catholic church. I have mentioned throughout this page that More was a very pious man and he held fast to his beliefs of the supremacy of the Pope. As King Henry VIII moved forward to divorce his wife and marry Anne Boleyn naming her Queen of England, Sir Thomas More did not attend her coronation and refused to take the Oath of Supremacy or sign the Oath of Succession. He was aware of the consequences of his actions which saw him jailed and tried for treason soon after his refusal to sign the Oath of Succession. During the trial, Sir Thomas More was resolute in his beliefs that no one could replace the Pope as the head of spirituality in the land as King Henry VIII was attempting to do. He was quickly found guilty and sentenced to death by beheading. While reading The Life of Sir Thomas More by William Roper, you can feel the tranquility Sir Thomas More exuded in his final days, especially towards his family. It is hard to put yourself in his shoes and imagine what it must have been like knowing that you made the decision to stand for your beliefs which would see your exit from this world. On July 6th, 1535, Sir Thomas More faced his executioner unphased and on the scaffolding declared before the crowd “that he died the king’s good servant, and God’s first.” The executioner was apparently even moved after Sir Thomas More recited Psalm 51 (Miserere mei, Deus – Latin for “Have mercy on me, O God”) that he begged his pardon when Sir Thomas More rose, kissed him and gave him forgiveness. Sir Thomas More’s actions at the end of his life are incredibly powerful. Whether right or wrong in his belief of the supremacy of the Catholic church, his conviction is nonetheless admirable. For most people, myself included, there are few, if any, beliefs we hold that we would be willing to die for and those who could face their fate with as much tranquility and grace as Sir Thomas More are few and far between. His actions and death should inspire a lot of introspection into our own values and principles. Sir Thomas More was canonized and made a saint on May 19th, 1935.