in they be all experte and cunning. In this they be all instructed even from their youth: partelie in their scholes with traditions and preceptes, and partlie in the countrey nighe the citie, brought up as it were in playinge, not onely beholding the use of it, but by occasion of exercising their bodies practising it also. Besides husbandrie, whiche (as I saide) is common to them all, everye one of them learneth one or other several and particular science, as his owne proper crafte. That is most commonly either clothworking in wol or flaxe, or masonrie, or the smithes craft, or the carpenters science. For there is none other occupation that any number to speake of doth use there. For their garmentes, which throughoute all the Ilande be of one fashion (savynge that there is a difference betwene the mans garmente and the womans, betwene the maried and the unmaried) and this one continueth for evermore unchaunged, semely and comelie to the eye, no lette to the movynge and weldynge of the bodye, also fytte both for wynter and summer: as for these garmentes (I saye) every familie maketh their owne. But of the other foresaide craftes everye man learneth one. And not onely the men, but also the women. But the women, as the weaker sort, be put to the easier craftes: as to worke wolle and flaxe. The more laborsome sciences be committed to the men. For the mooste part every man is brought up in his fathers crafte. For moste commonlye they be naturallie therto bente and inclined. But yf a mans minde stande to anye other, he is by adoption put into a familye of that occupation, which he doth most fantasy. Whome not onely his father, but also the magistrates do diligently loke to, that he be put to a discrete and an honest householder. Yea, and if anye person, when he hath learned one crafte, be desierous to learne also another, he is likewyse suffred and permitted.

When he hathe learned bothe, he occupieth whether he wyll: onelesse the citie have more neade of the one then of the other. The chiefe and almooste the onelye offyce of the Syphograuntes is, to see and take hede, that no manne sit idle: but that everye one applye hys owne craft with earnest diligence. And yet for all that, not to be wearied from earlie in the morninge, to late in the evenninge, with continuall worke, like labouringe and toylinge beastes. For this is worse then the miserable and wretched

condition of bondemen. Whiche nevertheles is almooste everye where the lyfe of workemen and artificers, saving in Utopia. For they dividynge the daye and the nyghte into xxiiii. juste houres, appointe and assigne onelye sixe of those houres to woorke; iii before noone, upon the whiche they go streighte to diner: and after diner, when they have rested two houres, then they worke iii. houres and upon that they go to supper. Aboute eyghte of the cloke in the eveninge (countinge one of the clocke at the firste houre after noone) they go to bedde: eyght houres they geve to slepe. All the voide time, that is betwene the houres of worke, slepe, and meate, that they be suffered to bestowe, every man as he liketh best him selfe. Not to thintent that they shold mispend this time in riote or slouthfulnes: but beynge then licensed from the laboure of their owne occupations, to bestow the time well and thriftelye upon some other science, as shall please them. For it is a solempne custome there, to have lectures daylye early in the morning, where to be presente they onely be constrained that be namelye chosen and appoynted to learninge. Howbeit a greate multitude of every sort of people, both men and women go to heare lectures, some one and some an other, as everye mans nature is inclined. Yet, this notwithstanding, if any man had rather bestowe this time upon his owne occupation, (as it chaunceth in manye, whose mindes rise not in the contemplation of any science liberall) he is not letted, nor prohibited, but is also praysed and commended, as profitable to the common wealthe. After supper they bestow one houre in playe: in summer in their gardens: in winter in their commen halles: where they dine and suppe. There they exercise themselves in musike, or els in honest and wholsome communication. Diceplaye, and suche other folishe and pernicious games they know not. But they use ij. games not much unlike the chesse. The one is the battell of numbers, wherein one numbre stealethe awaye another. The other is wherin vices fyghte with vertues, as it were in battel array, or a set fyld. In the which game is verye properlye shewed, bothe the striffe and discorde that vices have amonge themselfes, and agayne theire unitye and concorde againste vertues: And also what vices be repugnaunt to what vertues: with what powre and strength they assaile them openlye: by what wieles and subtelty they

assaulte them secretelye: with what helpe and aide the vertues resiste, and overcome the puissaunce of the vices: by what craft they frustrate their purposes: and finally by what sleight or meanes the one getteth the victory. But here least you be deceaved, one thinge you muste looke more narrowly upon. For seinge they bestowe but vi. houres in woorke, perchaunce you maye thinke that the lacke of some necessarye thinges hereof maye ensewe. But this is nothinge so. For that smal time is not only enough but also to muche for the stoore and abundance of all thinges, that be requisite, either for the necessitie, or commoditie of life. The which thinge you also shall perceave, if you weye and consider with your selfes how great a parte of the people in other contreis lyveth ydle. First almost all women, whyche be the halfe of the whole numbre: or els if the women be somewhere occupied, there most commonlye in their steade the men be ydle. Besydes this how greate, and howe ydle a companye is there of preystes, and relygious men, as they cal them? put thereto al ryche men, speciallye all landed men, which comonlye be called gentilmen, and noble men. Take into this numbre also theire servauntes: I meane all that flocke of stoute bragging russhe bucklers. Joyne to them also sturdy and valiaunte beggers, clokinge their idle lyfe under the coloure of some disease or sickenes. And trulye you shal find them much fewer then you thought, by whose labour all these thinges are wrought, that in mens affaires are now daylye used and frequented. Nowe consyder with youre selfe, of these fewe that doe woorke, how fewe be occupied in necessarye woorkes. For where money beareth all the swinge, there many vaayne and superfluous occupations must nedes be used, to serve only for ryotous superfluite, and unhonest pleasure. For the same multitude that now is occupied in woork, if they were devided into so fewe occupations as the necessarye use of nature requyreth; in so greate plentye of thinges as then of necessity woulde ensue, doubtles the prices wolde be to lytle for the artifycers to maynteyne theire livinges. But yf all these, that be nowe busied about unprofitable occupations, with all the whole flocke of them that lyve ydellye and slouthfullye, whyche consume and waste everye one of them more of these thinges that come by other

mens laboure, then ij. of the workemen themselfes doo: yf all these (I saye) were sette to profytable occupatyons, you easelye perceave howe lytle tyme would be enoughe, yea and to muche to stoore us with all thinges that maye be requisite either for necessitie, or for commoditye, yea or for pleasure, so that the same pleasure be trewe and natural. And this in Utopia the thinge it selfe makethe manifeste and playne. For there in all the citye, with the whole contreye, or shiere adjoyning to it scarselye 500. persons of al the whole numbre of men and women, that be neither to olde, nor to weake to worke, be licensed and distcharged from laboure. Amonge them be the Siphograuntes (whoe thoughe they be by the lawes exempte and privileged from labour) yet they exempte not themselfes: to the intent that they may the rather by their example provoke other to worke. The same vacation from labour do they also enjoye, to whome the people persuaded by the commendation of the priestes, and secrete election of the Siphograuntes, have geven a perpetual licence from laboure to learninge. But if any one of them prove not accordinge to the expectation and hoope of him conceaved, he is forthwith plucked backe to the company of artificers. And contrarye wise, often it chaunceth that a handicraftes man doth so earnestly bestowe his vacaunte and spare houres in learninge, and throughe diligence so profyteth therin, that he is taken from his handy occupation, and promoted to the company of the learned. Oute of this ordre of the learned be chosen ambassadours, priestes, Tranibores, and finallye the prince him selfe. Whome they in theire olde tonge cal Barzanes, and by a newer name, Adamus. The residewe of the people being neither ydle, nor yet occupied about unprofitable exercises, it may be easely judged in how fewe houres how muche good woorke by them may be doone and dispatched, towardes those thinges that I have spoken of. This commodity they have also above other, that in the most part of necessarye occupations they neade not so much work, as other nations doe. For first of all the buildinge or repayringe of houses asketh everye where so manye mens continual labour, bicause that the unthrifty heire suffereth the houses that his father buylded in contyneuaunce of tyme to fall in decay. So that which he myghte have upholden wyth lytle coste, hys sue

cessoure is constreyned to buylde it agayne a newe, to his great charge. Yea manye tymes also the howse that stoode one man in muche moneye, another is of so nyce and soo delycate a mynde, that he settethe nothinge by it. And it beynge neglected, and therefore shortelye fallynge into ruyne, he buyldethe uppe another in an other place with no lesse coste and chardge. But amonge the Utopians, where all thinges be sett in a good ordre, and the common wealthe in a good staye, it very seldom chaunceth, that they cheuse a newe plotte to buyld an house upon. And they doo not only finde spedy and quicke remedies for present faultes: but also prevente them that be like to fall. And by this meanes their houses continewe and laste very longe with litle labour and smal reparations: in so much that this kind of woorkmen somtimes have almost nothinge to doo. But that they be commaunded to hewe timbre at home, and to square and trimme up stones, to the intente that if anye woorke chaunce, it may the spedelier rise. Now, syr, in theire apparell, marke (I praye you) howe few woorkmen they neade. Fyrste of al, whyles they be at woorke, they be covered homely with leather or skinnes, that will last vii. yeares. When they go furthe abrode they caste upon them a cloke, whych hydeth the other homelye apparel. These clookes through out the whole Iland be all of one coloure, and that is the natural coloure of the wul. They therefore do not only spend much lesse wullen clothe then is spente in other contreis, but also the same standeth them in muche lesse coste. But lynen clothe is made with lesse laboure, and is therefore hadde more in use. But in lynen cloth onlye whytenesse, in wullen only clenlynes is regarded. As for the smalnesse or finenesse of the threde, that is no thinge passed for. And this is the cause wherfore in other places iiii. or v. clothe gownes of dyvers coloures, and as manye silke cootes be not enoughe for one man. Yea and yf he be of the delicate and nyse sorte x. be to fewe: whereas there one garmente wyl serve a man mooste commenlye ij. yeares. For whie shoulde he desyre moo? Seinge yf he had them, he should not be the better hapte or covered from colde, neither in his apparel anye whitte the comlyer. Wherefore, seinge they be all exercysed in profitable occupations, and that fewe artificers in the same craftes be sufficiente, this is the cause that

plentye of all thinges beinge among them, they doo sometymes bringe forthe an innumerable companye of people to amend the hyghe wayes, yf anye be broken. Many times also, when they have no suche woorke to be occupied aboute, an open proclamation is made, that they shall bestowe fewer houres in worke. For the magistrates doe not exercise theire citizens againste theire willes in unneadefull laboures. For whie in the institution of that weale publique, this ende is onelye and chiefely pretended and mynded, that what time maye possibly be spared from the necessarye occupacions and affayres of the commen wealth, all that the citizens shoulde withdrawe from the bodely service to the free libertye of the minde, and garnisshinge of the same. For herein they suppose the felicitye of this liffe to consiste.

5. "And the Pursuit of Happiness"

They dispute of the good qualityes of the sowle, of the body, and of fortune. And whether the name of goodnes maye be applied to all these, or onlye to the endowementes and giftes of the soule. They reason of vertue and pleasure. But the chiefe and principall question is in what thinge, be it one or moe, the felicitye of man consistethe. But in this poynte they seme almooste to muche geven and enclyned to the opinion of them, which defende pleasure, wherein they determine either all or the chiefyste parte of mans felicitye to reste. And (whyche is more to bee marveled at) the defense of this soo deyntye and delicate an opinion, they fetche even from their grave, sharpe, bytter, and rygorous religion. For they never dispute of felicity or blessednes, but they joine unto the reasons of Philosophye certeyne principles taken oute of religion: wythoute the whyche to the investigation of trewe felicitye they thynke reason of it selfe weake and unperfecte. Those principles be these and such lyke. That the soule is immortal, and by the bountiful goodnes of God ordeined to felicitie. That to our vertues and good deades rewardes be appointed after this life, and to our evel deades punishmentes. Though these be perteyning to religion, yet they thincke it mete that they shoulde be beleved and graunted by profes of reason. But yf these principles were condempned and dysanulled, then without anye delaye they pronounce no man to be so folish, whiche woulde not do all his diligence and endevoure to obteyne pleasure be ryght

or wronge, onlye avoydynge this inconvenience, that the lesse pleasure should not be a let or hinderaunce to the bigger: or that he laboured not for that pleasure, whiche would bringe after it displeasure, greefe, and sorrow. For they judge it extreame madnes to folowe sharpe and peinful vertue, and not only to bannishe the pleasure of life, but also willingly to suffer griefe, without anye hope of proffit thereof ensuinge. For what proffit can there be, if a man, when he hath passed over all his lyfe unpleasauntly, that is to say, miserablye, shall have no rewarde after his death? But nowe, syr, they thinke not felicitie to reste in all pleasure, but only in that pleasure that is good and honeste, and that hereto as to perfet blessednes our nature is allured and drawen even of vertue, whereto onlye they that be of the contrary opinion do attribute felicitie. For they define vertue to be life ordered according to nature, and that we be hereunto ordeined of god. And that he dothe followe the course of nature, which in desiering and refusinge thinges is ruled by reason. Furthermore that reason doth chiefely and principallye kendle in men the love and veneration of the devine majestie. Of whose goodnes it is that we be, and that we be in possibilitie to attayne felicite. And that secondarely it bothe stirrethe and provoketh us to leade our lyfe oute of care in joy and mirth, and also moveth us to helpe and further all other in respecte of the societe of nature to obteine and enjoye the same. For there was never man so earnest and paineful a follower of vertue and hater of pleasure, that wold so injoyne you laboures, watchinges, and fastinges, but he would also exhort you to ease, lighten, and relieve, to your powre, the lack and misery of others, praysing the same as a dede of humanitie and pitie. Then if it be a poynte of humanitie for man to bring health and comforte to man, and speciallye (which is a vertue moste peculiarlye belonging to man) to mitigate and assuage the greife of others, and by takyng from them the sorowe and hevynes of lyfe, to restore them to joye, that is to saye, to pleasure: whie maye it not then be sayd, that nature doth provoke everye man to doo the same to himselfe? For a joyfull lyfe, that is to say, a pleasaunt lyfe is either evel: and if it be so, then thou shouldest not onlye helpe no man therto, but rather, as much as in the lieth, withdrawe all men frome it, as noysome

and hurteful, or else if thou not only mayste, but also of dewty art bound to procure it to others, why not chiefely to the selfe? To whome thou art bound to shew as much favoure and gentelnes as to other. For when nature biddeth the to be good and gentle to other she commaundeth the not to be cruell and ungentle to the selfe. Therefore even very nature (saye they) prescribeth to us a joyful lyfe, that is to say, pleasure as the ende of all oure operations. And they define vertue to be lyfe ordered accordynge to the prescripte of nature. But in that that nature dothe allure and provoke men one to healpe another to lyve merily (which suerly she doth not without a good cause for no man is so farre above the lotte of mans state or condicion, that nature dothe carke and care for hym onlye, whiche equallye favourethe all, that be comprehended under the communion of one shape forme and fassion) verely she commaundeth the to use diligent circumspection, that thou do not so seke for thine owne commodities, that thou procure others incommodities. Wherefore theire opinion is, that not only covenauntes and bargaynes made amonge private men ought to be well and faythefullye fulfilled, observed, and kepte, but also commen lawes, whiche either a good prince hath justly publyshed, or els the people neither oppressed with tyrannye, neither deceaved by fraude and gyell, hath by theire common consent constituted and ratifyed, concerninge the particion of the commodities of lyfe, that is to say, the matter of pleasure. These lawes not offended, it is wysdome that thou looke to thine own wealthe. And to doe the same for the common wealth is no lesse then thy duetie, if thou bearest any reverent love, or any naturall zeale and affection to thy native countreye. But to go about to let an other man of his pleasure, whiles thou procurest thine owne, that is open wrong. Contrary wyse to withdrawe somethinge from the selfe to geve to other, that is a pointe of humanitie and gentilnes whiche never taketh awaye so muche commoditie, as it bringethe agayne. For it is recompensed with the retourne of benefytes, and the conscience of the good dede with the remembraunce of the thankefull love and benevolence of them to whom thou hast done it, doth bringe more pleasure to thy mynde, then that whiche thou hast withholden from thy selfe could have brought to thy bodye. Finallye (which to a godly

disposed and a religious mind is easy to be persuaded) God recompenseth the gifte of a short and smal pleasure with great and everlastinge joye. Therfore the matter diligently weyede and considered, thus they thinke, that all our actions, and in them the vertues themselfes be referred at the last to pleasure, as their ende and felicitie. Pleasure they call every motion and state of the bodie or mynde wherin man hath naturally delectation. Appetite they joyne to nature, and that not without a good cause. For like as not only the senses, but also right reason coveteth whatsoever is naturally pleasaunt, so that it may be gotten without wrong or injurie, not letting or debarring a greater pleasure, nor causing painful labour, even so those thinges that men by vaine ymagination do fayne against nature to be pleasaunt (as though it laye in their power to chaunge the thinges, as they do the names of thinges) al suche pleasures they beleve to be of so small helpe and furtheraunce to felicitie, that they counte them a great let and hinderaunce. Because that in whom they have ones taken place, all his mynde they possesse with a false opinion of pleasure. So that there is no place left for true and naturall delectations. For there be many thinges, which of their owne nature conteyne no pleasauntnes: yea the moste parte of them muche griefe and sorrowe. And yet through the perverse and milicyous flickeringe inticementes of lewde and unhoneste desyres, be taken not only for speciall and sovereigne pleasures, but also be counted amonge the chiefe causes of life. In this counterfeat kinde of pleasure they put them that I spake of before. Whiche the better gownes they have on, the better men they thinke them selfes. In the which thing they doo twyse erre. For they be no lesse deeeaved in that they thinke theire gowne the better, than they be, in that they thinke themselfes the better. For if you consider the profitable use of the garmente, whye should wulle of a fyner sponne threde, be thougt better, than the wul of a course sponne threde? Yet they, as though the one did passe the other by nature, and not by their mistakyng, avaunce themselfes, and thinke the price of their owne persones thereby greatly encreased. And therefore the honour, which in a course gowne they durste not have loked for, they require, as it were of dewtie, for theyr fyner gownes sake. And if they be passed by without reverence, they

take it displeasauntly and disdainfullye. And agayne is it not lyke madnes to take a pryde in vayne and unprofitable honours? For what naturall or trewe pleasure doest thou take of an other mans bare hede, or bowed knees? Will this ease the paine of thy knees, or remedie the phrensie of thy hede? In this ymage of counterfeite pleasure, they be of a marvelous madnesse, whiche for the opinion of nobilitie, rejoyse muche in their owne conceyte. Because it was their fortune to come of suche auncetoures, whose stocke of longe tyme hathe bene counted ryche (for nowe nobilitie is nothing elles) speciallye riche in landes. And though their auncetours left them not one foote of lande, yet they thinke themselves not the lesse noble therfore of one heare. In this number also they counte them that take pleasure and delite (as I said) in gemmes and precious stones, and thynke themselves almoste goddes, if they chaunce to gette an excellente one, speciallye of that kynde, whiche in that tyme of their own countre men is had in hyghest estimation. For one kynde of stone kepeth not his pryce styll in all count reis and at all times. Nor they bye them not, but taken out of the golde and bare: no nor so neither, untyll they have made the seller to sweare, that he will warraunte and assure it to be a true stone, and no counterfeit gemme. Suche care they take lest a counterfeite stone should deceave their eyes in steade of a ryghte stone. But why shouldest thou not take even as muche pleasure in beholdynge a counterfeite stone, whiche thine eye cannot discerne from a righte stone? They shoulde bothe be of lyke value to thee, even as to the blynde man. What shall I saye of them, that kepe superfluous riches, to take delectation only in the beholdinge, and not in the use or occupiynge thereof? Do they take trew pleasure, or elles be thei deceaved with false pleasure? Or of them that be in a contrarie vice, hidinge the gold whiche they shall never occupye, nor peradventure never se more? And whiles they take care leaste they shall leese it, do leese it in dede. For what is it elles, when they hyde it in the ground, takyng it bothe frome their owne use, and perchaunce frome all other mennes also? And yet thou, when thou haste hydde thy treasure, as one out of all care, hoppest for joye. The whiche treasure, yf it shoulde chaunce to bee stolen, and thou ignoraunt of the thefte shouldest dye tenne years after: