It was whilst More’s keen eye was anxiously watching the clouds gathering upon the political horizon, and during the leisure snatched from the business of his embassy, that he conceived the idea of embodying his notions on social and political questions in a description of the imaginary commonwealth of the Island of ‘Utopia’—‘Nusquama’—or ‘Nowhere.’[555]
It does not often happen that two friends, engaged in fellow-work, publish in the same year two books, both of which take an independent and a permanent place in the literature of Europe. But this may be said of the ‘Novum Instrumentum’ of Erasmus and the ‘Utopia’ of More.
Still more remarkable is it that two such works, written by two such men, should, in measure, be traceable to the influence and express the views of a more obscure but greater man than they. Yet, in truth, much of the merit of both these works belongs indirectly to Colet.
As the ‘Novum Instrumentum,’ upon careful examination, proves to be the expression, on the part of Erasmus, not merely of his own isolated views, but of the views held in common by the little band of Oxford Reformers, on the great subject of which it treats; so the ‘Utopia’ will be found to be in great measure the expression, on More’s part, of the views of the same little band of friends on social and political questions. On most of these questions Erasmus and More, in the main, thought alike: and they owed much of their common convictions indirectly to the influence of Colet.
The first book of the ‘Utopia’ was written after the second, under circumstances and for reasons which will in due course be mentioned.
Second book of the ‘Utopia’ written first.
The second book was complete in itself, and contained the description, by Raphael, the supposed traveller, of the Utopian commonwealth. Erasmus informs us that More’s intention in writing it was to point out where and from what causes European commonwealths were at fault, and he adds that it was written with special reference to English politics, with which More was most familiar.[556]
Whilst, however, we trace its close connection with the political events passing at the time in England, it must not be supposed that More was so gifted with prescience that he knew what course matters would take. He could not know, for instance, that Wolsey was about to take the reins of government so completely into his own hands, as to dispense with a Parliament for so many years to come. As yet, More and his friends, in spite of Wolsey’s ostentation and vanity, which they freely ridiculed, had a high opinion of his character and powers. It was not unnatural that, knowing that Wolsey was a friend to education, and, to some extent at least, inclined to patronise the projects of Erasmus, they should hope for the best. Hence the satire contained in ‘Utopia’ was not likely to be directed personally against Wolsey, however much his policy might come in for its share of criticisms along with the rest.
The point of the ‘Utopia’ consisted in the contrast presented by its ideal commonwealth to the condition and habits of the European commonwealths of the period. This contrast is most often left to be drawn by the reader from his own knowledge of contemporary politics, and hence the peculiar advantage of the choice by More of such a vehicle for the bold satire it contained. Upon any other hypothesis than that the evils against which its satire was directed were admitted to be real, the romance of ‘Utopia’ must also be admitted to be harmless. To pronounce it to be dangerous was to admit its truth.
International policy of the Utopians.