Utopia - Thomas More

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those particulars that he told us, of the manners and laws of the Utopians: but I will begin with the occasion that led us to speak of that commonwealth.

      After Raphael had discoursed with great judgment on the many errors that were both among us and these nations, had treated of the wise institutions both here and there, and had spoken as distinctly of the customs and government of every nation through which he had passed, as if he had spent his whole life in it, Peter, being struck with admiration, said, ‘I wonder, Raphael, how it comes that you enter into no king’s service, for I am sure there are none to whom you would not be very acceptable; for your learning and knowledge, both of men and things, is such that you would not only entertain them very pleasantly, but be of great use to them, by the examples you could set before them, and the advices you could give them; and by this means you would both serve your own interest, and be of great use to all your friends.’

      ‘As for my friends’, answered he, ‘I need not be much concerned, having already done for them all that was incumbent on me; for when I was not only in good health, but fresh and young, I distributed that among my kindred and friends which other people do not part with till they are old and sick: when they then unwillingly give that which they can enjoy no longer themselves. I think my friends ought to rest contented with this, and not to expect that for their sakes I should enslave myself to any king whatsoever.’

      ‘Soft and fair!’ said Peter; ‘I do not mean that you should be a slave to any king, but only that you should assist them and be useful to them.’

      ‘The change of the word’, said he, ‘does not alter the matter.’

      ‘But term it as you will’, replied Peter, ‘I do not see any other way in which you can be so useful, both in private to your friends and to the public, and by which you can make your own condition happier.’

      ‘Happier?’ answered Raphael, ‘Is that to be compassed in a way so abhorrent to my genius? Now I live as I will, to which I believe, few courtiers can pretend; and there are so many that court the favour of great men that there will be no great loss if they are not troubled either with me or with others of my temper.’

      Upon this, said I, ‘I perceive, Raphael, that you neither desire wealth nor greatness; and, indeed, I value and admire such a man much more than I do any of the great men in the world. Yet I think you would do what would well become so generous and philosophical a soul as yours is, if you would apply your time and thoughts to public affairs, even though you may happen to find it a little uneasy to yourself; and this you can never do with so much advantage as by being taken into the council of some great prince and putting him on noble and worthy actions, which I know you would do if you were in such a post; for the springs both of good and evil flow from the prince over a whole nation, as from a lasting fountain. So much learning as you have, even without practice in affairs, or so great a practice as you have had, without any other learning, would render you a very fit counsellor to any king whatsoever.’

      ‘You are doubly mistaken’, said he, ‘Mr More, both in your opinion of me and in the judgment you make of things: for as I have not that capacity that you fancy I have, so if I had it, the public would not be one jot the better when I had sacrificed my quiet to it. For most princes apply themselves more to affairs of war than to the useful arts of peace; and in these I neither have any knowledge, nor do I much desire it; they are generally more set on acquiring new kingdoms, right or wrong, than on governing well those they possess: and, among the ministers of princes, there are none that are not so wise as to need no assistance, or at least, that do not think themselves so wise that they imagine they need none; and if they court any, it is only those for whom the prince has much personal favour, whom by their fawning and flatteries they endeavour to fix to their own interests; and, indeed, nature has so made us that we all love to be flattered and to please ourselves with our own notions: the old crow loves his young, and the ape her cubs. Now if in such a court, made up of persons who envy all others and only admire themselves, a person should but propose anything that he had either read in history or observed in his travels, the rest would think that the reputation of their wisdom would sink, and that their interests would be much depressed if they could not run it down: and, if all other things failed, then they would fly to this, that such or such things pleased our ancestors, and it were well for us if we could but match them. They would set up their rest on such an answer, as a sufficient confutation of all that could be said, as if it were a great misfortune that any should be found wiser than his ancestors. But though they willingly let go all the good things that were among those of former ages, yet, if better things are proposed, they cover themselves obstinately with this excuse of reverence to past times. I have met with these proud, morose, and absurd judgments of things in many places, particularly once in England.’

      ‘Were you ever there?’ said I.

      ‘Yes, I was’, answered he, ‘and stayed some months there, not long after the rebellion in the West was suppressed, with a great slaughter of the poor people that were engaged in it. I was then much obliged to that reverend prelate, John Morton, Archbishop of Canterbury, Cardinal, and Chancellor of England; a man’, said he, ‘Peter (for Mr More knows well what he was), that was not less venerable for his wisdom and virtues than for the high character he bore: he was of a middle stature, not broken with age; his looks begot reverence rather than fear; his conversation was easy, but serious and grave; he sometimes took pleasure to try the force of those that came as suitors to him upon business by speaking sharply, though decently, to them, and by that he discovered their spirit and presence of mind; with which he was much delighted when it did not grow up to impudence, as bearing a great resemblance to his own temper, and he looked on such persons as the fittest men for affairs. He spoke both gracefully and weightily; he was eminently skilled in the law, had a vast understanding, and a prodigious memory; and those excellent talents with which nature had furnished him were improved by study and experience. When I was in England the King depended much on his counsels, and the Government seemed to be chiefly supported by him; for from his youth he had been all along practised in affairs; and, having passed through many traverses of fortune, he had, with great cost, acquired a vast stock of wisdom, which is not soon lost when it is purchased so dear.

      ‘One day, when I was dining with him, there happened to be at table one of the English lawyers, who took occasion to run out in a high commendation of the severe execution of justice upon thieves, “who”, as he said, “were then hanged so fast that there were sometimes twenty on one gibbet!” and, upon that, he said, “he could not wonder enough how it came to pass that, since so few escaped, there were yet so many thieves left, who were still robbing in all places”.

      ‘Upon this, I (who took the boldness to speak freely before the Cardinal) said, “There was no reason to wonder at the matter, since this way of punishing thieves was neither just in itself nor good for the public; for, as the severity was too great, so the remedy was not effectual; simple theft not being so great a crime that it ought to cost a man his life; no punishment, how severe soever, being able to restrain those from robbing who can find out no other way of livelihood. In this”, said I, “not only you in England, but a great part of the world, imitate some ill masters, that are readier to chastise their scholars than to teach them. There are dreadful punishments enacted against thieves, but it were much better to make such good provisions by which every man might be put in a method how to live, and so be preserved from the fatal necessity of stealing and of dying for it.”

      ‘ “There has been care enough taken for that”, said he; “there are many handicrafts, and there is husbandry, by which they may make a shift to live, unless they have a greater mind to follow ill courses.”

      ‘ “That will not serve your turn”, said I, “for many lose their limbs in civil or foreign wars, as lately in the Cornish rebellion, and some time ago in your wars with France, who, being thus mutilated in the service of their king and country, can no more follow their old trades, and are too old to learn new ones; but since wars are only accidental things, and have intervals, let us consider those things that fall out every day. There is a great number of noblemen among you that are themselves as idle as drones, that subsist on other men’s labour, on the labour of their tenants, whom, to raise their revenues, they pare to the quick. This, indeed, is the only instance of their frugality, for in all other things

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