Ideal Commonwealths

G.M. Tell me about their children.

Capt. When their women have brought forth children, they suckle and rear them in temples set apart for all. They give milk for two years or more as the physician orders. After that time the weaned child is given into the charge of the mistresses, if it is a female, and to the masters, if it is a male. And then with other young children they are pleasantly instructed in the alphabet, and in the knowledge of the pictures, and in running, walking and wrestling; also in the historical drawings, and in languages; and they are adorned with a suitable garment of different colours. After their sixth year they are taught natural science, and then the mechanical sciences. The men who are weak in intellect are sent to farms, and when they have become more proficient some of them are received into the state. And those of the same age and born under the same constellation are especially like one another in strength and in appearance, and hence arises much lasting concord in the state, these men honouring one another with mutual love and help. Names are given to them by Metaphysicus, and that not by chance but designedly, and according to each one's peculiarity, as was the custom among the ancient Romans. Wherefore one is called Beautiful (Pulcher), another the Big-nosed (Naso), another the Fat-legged (Cranipes) another Crooked (Torvus) another Lean (Macer) and so on. But when they have become very skilled in their professions and done any great deed in war or in time of peace, a cognomen from art is given to them, such as Beautiful, the great painter (Pulcher, Pictor Magnus), the golden one (Aureus) the excellent one (Excellens) or the strong (Strenuus); or from their deeds, such as Naso the Brave (Nason Fortis) or the cunning, or the great, or very great conqueror; or from the enemy any one has overcome, Africanus, Asiaticus, Etruscus; or if any one has overcome Manfred or Tortelius, he is called Macer Manfred or Tortelius, and so on. All these cognomens are added by the higher magistrates, and very often with a crown suitable to the deed or art, and with the flourish of music. For gold and silver is reckoned of little value among them except as material for their vessels and ornaments, which are common to all.

G.M. Tell me, I pray you, is there no jealousy among them or disappointment to that one who has not been elected to a magistracy, or to any other dignity to which he aspires?

Capt. Certainly not. For no one wants either necessaries or luxuries. Moreover, the race is managed for the good of the commonwealth and not of private individuals, and the magistrates must be obeyed. They deny what we hold – viz., that it is natural to man to recognize his offspring and to educate them, and to use his wife and house and children as his own. For they say that children are bred for the preservation of the species and not for individual pleasure, as St. Thomas also asserts. Therefore the breeding of children has reference to the commonwealth and not to individuals, except in so far as they are constituents of the commonwealth. And since individuals for the most part bring forth children wrongly and educate them wrongly, they consider that they remove destruction from the state, and therefore, for this reason, with most sacred fear, they commit the education of the children, who as it were are the element of the republic, to the care of magistrates; for the safety of the community is not that of a few. And thus they distribute male and female breeders of the best natures according to philosophical rules. Plato thinks that this distribution ought to be made by lot, lest some men seeing that they are kept away from the beautiful women, should rise up with anger and hatred against the magistrates; and he thinks further that those who do not deserve cohabitation with the more beautiful women, should be deceived whilst the lots are being led out of the city by the magistrates, so that at all times the women who are suitable should fall to their lot, not those whom they desire. This shrewdness, however, is not necessary among the inhabitants of the City of the Sun. For with them deformity is unknown. When the women are exercised they get a clear complexion, and become strong of limb, tall and agile, and with them beauty consists in tallness and strength. Therefore, if any woman dyes her face, so that it may become beautiful, or uses high-heeled boots so that she may appear tall, or garments with trains to cover her wooden shoes, she is condemned to capital punishment. But if the women should even desire them, they have no facility for doing these things. For who indeed would give them this facility? Further, they assert that among us abuses of this kind arise from the leisure and sloth of women. By these means they lose their colour and have pale complexions, and become feeble and small. For this reason they are without proper complexions, use high sandals, and become beautiful not from strength, but from slothful tenderness. And thus they ruin their own tempers and natures, and consequently those of their offspring. Furthermore, if at any time a man is taken captive with ardent love for a certain woman, the two are allowed to converse and joke together, and to give one another garlands of flowers or leaves, and to make verses. But if the race is endangered, by no means is further union between them permitted. Moreover, the love born of eager desire is not known among them; only that born of friendship.

Domestic affairs and partnerships are of little account, because, excepting the sign of honour, each one receives what he is in need of. To the heroes and heroines of the republic, it is customary to give the pleasing gifts of honour, beautiful wreaths, sweet food or splendid clothes, while they are feasting. In the daytime all use white garments within the city, but at night or outside the city they use red garments either of wool or silk. They hate black as they do dung, and therefore they dislike the Japanese, who are fond of black. Pride they consider the most execrable vice, and one who acts proudly is chastised with the most ruthless correction. Wherefore no one thinks it lowering to wait at table or to work in the kitchen or fields. All work they call discipline, and thus they say that it is honourable to go on foot, to do any act of nature, to see with the eye, and to speak with the tongue; and when there is need, they distinguish philosophically between tears and spittle.

Every man who, when he is told off to work, does his duty, is considered very honourable. It is not the custom to keep slaves. For they are enough, and more than enough, for themselves. But with us, alas! it is not so. In Naples there exists seventy thousand souls, and out of these scarcely ten or fifteen thousand do any work, and they are always lean from overwork and are getting weaker every day. The rest become a prey to idleness, avarice, ill-health, lasciviousness, usury and other vices, and contaminate and corrupt very many families by holding them in servitude for their own use, by keeping them in poverty and slavishness, and by imparting to them their own vices. Therefore public slavery ruins them; useful works, in the field, in military service and in arts, except those which are debasing, are not cultivated, the few who do practise them doing so with much aversion. But in the City of the Sun, while duty and work is distributed among all, it only falls to each one to work for about four hours every day. The remaining hours are spent in learning joyously, in debating, in reading, in reciting, in writing, in walking, in exercising the mind and body, and with play. They allow no game which is played while sitting, neither the single die nor dice, nor chess, nor others like these. But they play with the ball, with the sack, with the hoop, with wrestling, with hurling at the stake. They say, moreover, that grinding poverty renders men worthless, cunning, sulky, thievish, insidious, vagabonds, liars, false witnesses, &c.; and that wealth makes them insolent, proud, ignorant, traitors, assumers of what they know not, deceivers, boasters, wanting in affection, slanderers, &c. But with them all the rich and poor together make up the community. They are rich because they want nothing, poor because they possess nothing; and consequently they are not slaves to circumstances, but circumstances serve them. And on this point they strongly recommend the religion of the Christians, and especially the life of the Apostles.

G.M. This seems excellent and sacred, but the community of women is a thing too difficult to attain. The holy Roman Clement says that wives ought to be common in accordance with the apostolic institution, and praises Plato and Socrates, who thus teach, but the Glossary interprets this community with regard to obedience. And Tertullian agrees with the Glossary, that the first Christians had everything in common except wives.

Capt. These things I know little of. But this I saw among the inhabitants of the City of the Sun that they did not make this exception. And they defend themselves by the opinion of Socrates, of Cato, of Plato, and of St. Clement but, as you say, they misunderstand the opinions of these thinkers. And the inhabitants of the solar city ascribe this to their want of education, since they are by no means learned in philosophy. Nevertheless, they send abroad to discover the customs of nations, and the best of these they always adopt. Practice makes the women suitable for war and other duties. Thus they agree with Plato, in whom I have read these same things. The reasoning of our Cajetan does not convince me, and least of all that of Aristotle. This thing, however, existing among them is excellent and worthy of imitation – viz., that no physical defect renders a man incapable of being serviceable except the decrepitude of old age, since even the deformed are useful for consultation. The lame serve as guards, watching with the eyes which they possess. The blind card wool with their hands, separating the down from the hairs, with which latter they stuff the couches and sofas; those who are without the use of eyes and hands give the use of their ears or their voice for the convenience of the state, and if one has only one sense, he uses it in the farms. And these cripples are well treated, and some become spies, telling the officers of the state what they have heard.

G.M. Tell me now, I pray you, of their military affairs. Then you may explain their arts, ways of life and sciences, and lastly their religion.

Capt. The triumvir, Power, has under him all the magistrates of arms, of artillery, of cavalry, of foot-soldiers, of architects, and of strategists, and the masters and many of the most excellent workmen obey the magistrates, the men of each art paying allegiance to their respective chiefs. Moreover, Power is at the head of all the professors of gymnastics, who teach military exercise, and who are prudent generals, advanced in age. By these the boys are trained after their twelfth year. Before this age, however, they have been accustomed to wrestling, running, throwing the weight and other minor exercises, under inferior masters. But at twelve they are taught how to strike at the enemy, at horses and elephants, to handle the spear, the sword, the arrow and the sling; to manage the horse; to advance and to retreat; to remain in order of battle; to help a comrade in arms; to anticipate the enemy by cunning; and to conquer.

The women also are taught these arts under their own magistrates and mistresses, so that they may be able if need be to render assistance to the males in battles near the city. They are taught to watch the fortifications lest at some time a hasty attack should suddenly be made. In this respect they praise the Spartans and Amazons. The women know well also how to let fly fiery balls, and how to make them from lead; how to throw stones from pinnacles and to go in the way of an attack. They are accustomed also to give up wine unmixed altogether, and that one is punished most severely who shows any fear.

The inhabitants of the City of the Sun do not fear death, because they all believe that the soul is immortal, and that when it has left the body it is associated with other spirits, wicked or good, according to the merits of this present life. Although they are partly followers of Bramah and Pythagoras, they do not believe in the transmigration of souls, except in some cases, by a distinct decree of God. They do not abstain from injuring an enemy of the republic and of religion, who is unworthy of pity. During the second month the army is reviewed, and every day there is practice of arms, either in the cavalry plain or within the walls. Nor are they ever without lectures on the science of war. They take care that the accounts of Moses, of Joshua, of David, of Judas Maccabeus, of Cæsar, of Alexander, of Scipio, of Hannibal, and other great soldiers should be read. And then each one gives his own opinion as to whether these generals acted well or ill, usefully or honourably, and then the teacher answers and says who are right.

G.M. With whom do they wage war, and for what reasons, since they are so prosperous?

Capt. Wars might never occur, nevertheless they are exercised in military tactics and in hunting, lest perchance they should become effeminate and unprepared for any emergency. Besides there are four kingdoms in the island, which are very envious of their prosperity, for this reason that the people desire to live after the manner of the inhabitants of the City of the Sun, and to be under their rule rather than that of their own kings. Wherefore the state often makes war upon these because, being neighbours, they are usurpers and live impiously, since they have not an object of worship and do not observe the religion of other nations or of the Brahmins. And other nations of India, to which formerly they were subject, rise up as it were in rebellion, as also do the Taprobanese, whom they wanted to join them at first. The warriors of the City of the Sun, however, are always the victors. As soon as they suffered from insult or disgrace or plunder, or when their allies have been harassed, or a people have been oppressed by a tyrant of the state (for they are always the advocates of liberty), they go immediately to the council for deliberation. After they have knelt in the presence of God that He might inspire their consultation, they proceed to examine the merits of the business, and thus war is decided on. Immediately after a priest, whom they call Forensic, is sent away. He demands from the enemy the restitution of the plunder, asks that the allies should be freed from oppression, or that the tyrant should be deposed. If they deny these things war is declared by invoking the vengeance of God – the God of Sabaoth – for destruction of those who maintain an unjust cause. But if the enemy refuse to reply, the priest gives him the space of one hour for his answer, if he is a king, but three if it is a republic, so that they cannot escape giving a response. And in this manner is war undertaken against the insolent enemies of natural rights and of religion. When war has been declared, the deputy of Power performs everything, but Power, like the Roman dictator, plans and wills everything, so that hurtful tardiness may be avoided. And when anything of great moment arises he consults Hoh and Wisdom and Love.

Before this, however, the occasion of war and the justice of making an expedition is declared by a herald in the great council. All from twenty years and upwards are admitted to this council, and thus the necessaries are agreed upon. All kinds of weapons stand in the armories, and these they use often in sham fights. The exterior walls of each ring are full of guns prepared by their labours, and they have other engines for hurling which are called cannons, and which they take into battle upon mules and asses and carriages. When they have arrived in an open plain they enclose in the middle the provisions, engines of war, chariots, ladders and machines and all fight courageously. Then each one returns to the standards, and the enemy thinking that they are giving and preparing to flee, are deceived and relax their order: then the warriors of the City of the Sun, wheeling into wings and columns on each side, regain their breath and strength, and ordering the artillery to discharge their bullets they resume the fight against a disorganized host. And they observe many ruses of this kind. They overcome all mortals with their stratagems and engines. Their camp is fortified after the manner of the Romans. They pitch their tents and fortify with wall and ditch with wonderful quickness. The masters of works, of engines and hurling machines, stand ready, and the soldiers understand the use of the spade and the axe.

Five, eight, or ten leaders learned in the order of battle and in strategy consult together concerning the business of war, and command their bands after consultation. It is their wont to take out with them a body of boys, armed and on horses, so that they may learn to fight, just as the whelps of lions and wolves are accustomed to blood. And these in time of danger betake themselves to a place of safety, along with many armed women. After the battle the women and boys soothe and relieve the pain of the warriors, and wait upon them and encourage them with embraces and pleasant words. How wonderful a help is this! For the soldiers, in order that they may acquit themselves as sturdy men in the eyes of their wives and offspring, endure hardships, and so love makes them conquerors. He who in the fight first scales the enemy's walls receives after the battle a crown of grass, as a token of honour, and at the presentation the women and boys applaud loudly; that one who affords aid to an ally gets a civic crown of oak-leaves; he who kills a tyrant dedicates his arms in the temple and receives from Hoh the cognomen of his deed, and other warriors obtain other kinds of crowns. Every horse-soldier carries a spear and two strongly tempered pistols, narrow at the mouth, hanging from his saddle. And to get the barrels of their pistols narrow they pierce the metal which they intend to convert into arms. Further, every cavalry soldier has a sword and a dagger. But the rest, who form the light-armed troops, carry a metal cudgel. For if the foe cannot pierce their metal for pistols and cannot make swords, they attack him with clubs, shatter and overthrow him. Two chains of six spans length hang from the club, and at the end of these are iron balls, and when these aimed at the enemy they surround his neck and drag him to the ground; and in order that they may be able to use the club more easily, they do not hold the reins with their hands, but use them by means of the feet. If perchance the reins are interchanged above the trappings of the saddle, the ends are fastened to the stirrups with buckles and not to the feet. And the stirrups have an arrangement for swift movement of the bridle, so that they draw in or let out the rein with marvellous celerity. With the right foot they turn the horse to the left and with the left to the right. This secret, moreover, is not known to the Tartars. For, although they govern the reins with their feet, they are ignorant nevertheless of turning them and drawing them in and letting them out by means of the block of the stirrups. The light-armed cavalry with them are the first to engage in battle, then the men forming the phalanx with their spears, then the archers for whose services a great price is paid, and who are accustomed to fight in lines crossing one another as the threads of cloth, some rushing forward in their turn and others receding. They have a band of lancers strengthening the line of battle, but they make trial of the swords only at the end.

After the battle they celebrate the military triumphs after the manner of the Romans, and even in a more magnificent way. Prayers by the way of thank-offerings are made to God, and then the general presents himself in the temple, and the deeds, good and bad, are related by the poet or historian, who according to custom was with the expedition. And the greatest chief, Hoh, crowns the general with laurel and distributes little gifts and honours to all the valorous soldiers, who are for some days free from public duties. But this exemption from work is by no means pleasing to them, since they know not what it is to be at leisure, and so they help their companions. On the other hand, they who have been conquered through their own fault, or have lost the victory, are blamed; and they who were the first to take to flight are in no way worthy to escape death, unless when the whole army asks their lives, and each one takes upon himself a part of their punishment. But this indulgence is rarely granted, except when there are good reasons favouring it. But he who did not bear help to an ally or friend is beaten with rods. That one who did not obey orders is given to the beasts, in an enclosure, to be devoured, and a staff is put in his hand, and if he should conquer the lions and the bears that are there, which is almost impossible, he is received into favour again. The conquered states or those willingly delivered up to them, forthwith have all things in common, and receive a garrison and magistrates from the City of the Sun, and by degrees they are accustomed to the ways of the city, the mistress of all, to which they even send their sons to be taught without contributing anything for expense.

It would be too great trouble to tell you about the spies and their master, and about the guards and laws and ceremonies, both within and without the state, which you can of yourself imagine. Since from childhood they are chosen according to their inclination and the star under which they were born, therefore each one working according to his natural propensity does his duty well and pleasantly, because naturally. The same things I may say concerning strategy and the other functions.

There are guards in the city by day and by night, and they are placed at the four gates, and outside the walls of the seventh ring, above the breastworks and towers and inside mounds. These places are guarded in the day by women, in the night by men. And lest the guard should become weary of watching, and in case of a surprise, they change them every three hours, as is the custom with our soldiers. At sunset, when the drum and symphonia sound, the armed guards are distributed. Cavalry and infantry make use of hunting as the symbol of war, and practise games and hold festivities in the plains. Then the music strikes up, and freely they pardon the offences and faults of the enemy, and after the victories they are kind to them, if it has been decreed that they should destroy the walls of the enemy's city and take their lives. All these things are done on the same day as the victory, and afterwards they never cease to load the conquered with favours, for they say that there ought to be no fighting, except when the conquerors give up the conquered, not when they kill them. If there is a dispute among them concerning injury or any other matter (for they themselves scarcely ever contend except in matters of honour), the chief and his magistrates chastise the accused one secretly, if he has done harm in deeds after he has been first angry. If they wait until the time of the battle for the verbal decision, they must give vent to their anger against the enemy, and he who in battle shows the most daring deeds is considered to have defended the better and truer cause in the struggle, and the other yields, and they are punished justly. Nevertheless, they are not allowed to come to single combat, since right is maintained by the tribunal, and because the unjust cause is often apparent when the more just succumbs, and he who professes to be the better man shows this in public fight.

G.M. This is worth while, so that factions should not be cherished for the harm of the fatherland, and so that civil wars might not occur, for by means of these a tyrant often arises, as the examples of Rome and Athens show. Now, I pray you, tell me of their works and matter connected therewith.

Capt. I believe that you have already heard about their military affairs and about their agricultural and pastoral life, and in what way these are common to them, and how they honour with the first grade of nobility whoever is considered, to have a knowledge of these. They who are skilful in more arts than these they consider still nobler, and they set that one apart for teaching the art in which he is most skilful. The occupations which require the most labour, such as working in metals and building, are the most praiseworthy amongst them. No one declines to go to these occupations, for the reason that from the beginning their propensities are well known, and among them, on account of the distribution of labour, no one does work harmful to him, but only that which is necessary for him. The occupations entailing less labour belong to the women. All of them are expected to know how to swim, and for this reason ponds are dug outside the walls of the city and within them near to the fountains.