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Category: Harvard Classics

Harvard Classics

May 23 – Bridge of Sighs, Thomas Hood

The Bridge of Sighs

Thomas Hood (1798–1845)

ONE more Unfortunate
Weary of breath
Rashly importunate,
Gone to her death!

Take her up tenderly,
Lift her with care;
Fashion’d so slenderly,
Young, and so fair!

Look at her garments
Clinging like cerements;
Whilst the wave constantly
Drips from her clothing;
Take her up instantly,
Loving, not loathing.

Touch her not scornfully;
Think of her mournfully,
Gently and humanly;
Not of the stains of her—
All that remains of her
Now is pure womanly.

Make no deep scrutiny
Into her mutiny
Rash and undutiful:
Past all dishonour,
Death has left on her
Only the beautiful.

Still, for all slips of hers,
One of Eve’s family—
Wipe those poor lips of hers
Oozing so clammily.

Loop up her tresses
Escaped from the comb,
Her fair auburn tresses;
Whilst wonderment guesses
Where was her home?

Who was her father?
Who was her mother?
Had she a sister?
Had she a brother?
Or was there a dearer one
Still, and a nearer one
Yet, than all other?

Alas! for the rarity
Of Christian charity
Under the sun! 45
O! it was pitiful!
Near a whole city full,
Home she had none.

Sisterly, brotherly,
Fatherly, motherly
Feelings had changed:
Love, by harsh evidence,
Thrown from its eminence;
Even God’s providence
Seeming estranged.

Where the lamps quiver
So far in the river,
With many a light
From window and casement,
From garret to basement,
She stood, with amazement,
Houseless by night.

The bleak wind of March
Made her tremble and shiver;
But not the dark arch,
Or the black flowing river:

Mad from life’s history,
Glad to death’s mystery
Swift to be hurl’d—
Anywhere, anywhere
Out of the world!

In she plunged boldly,
No matter how coldly
The rough river ran,
Over the brink of it,—
Picture it, think of it,
Dissolute Man!
Lave in it, drink of it,
Then, if you can!

Take her up tenderly,
Lift her with care;
Fashion’d so slenderly,
Young, and so fair!

Ere her limbs frigidly
Stiffen too rigidly,
Decently, kindly,
Smooth and compose them;
And her eyes, close them,
Staring so blindly!

Dreadfully staring
Thro’ muddy impurity,
As when with the daring
Last look of despairing
Fix’d on futurity.

Perishing gloomily,
Spurr’d by contumely,
Cold inhumanity,
Burning insanity,
Into her rest.
—Cross her hands humbly
As if praying dumbly,
Over her breast!

Owning her weakness,
Her evil behaviour,
And leaving, with meekness,
Her sins to her Saviour.

Harvard Classics

January 1, 2022 – Franklin’s Advice for the New Year

Benjamin Franklin. (1706–1790).  His Autobiography.
The Harvard Classics.  1909–14.
Letter from Mr. Abel James, with Notes of my Life (received in Paris).
“MY DEAR AND HONORED FRIEND: I have often been desirous of writing to thee, but could not be reconciled to the thought that the letter might fall into the hands of the British, lest some printer or busy-body should publish some part of the contents, and give our friend pain, and myself censure.
“Some time since there fell into my hands, to my great joy, about twenty-three sheets in thy own handwriting, containing an account of the parentage and life of thyself, directed to thy son, ending in the year 1730, with which there were notes, likewise in thy writing; a copy of which I inclose, in hopes it may be a means, if thou continued it up to a later period, that the first and latter part may be put together; and if it is not yet continued, I hope thee will not delay it. Life is uncertain, as the preacher tells us; and what will the world say if kind, humane, and benevolent Ben. Franklin should leave his friends and the world deprived of so pleasing and profitable a work; a work which would be useful and entertaining not only to a few, but to millions? The influence writings under that class have on the minds of youth is very great, and has nowhere appeared to me so plain, as in our public friend’s journals. It almost insensibly leads the youth into the resolution of endeavoring to become as good and eminent as the journalist. Should thine, for instance, when published (and I think it could not fail of it), lead the youth to equal the industry and temperance of thy early youth, what a blessing with that class would such a work be! I know of no character living, nor many of them put together, who has so much in his power as thyself to promote a greater spirit of industry and early attention to business, frugality, and temperance with the American youth. Not that I think the work would have no other merit and use in the world, far from it; but the first is of such vast importance that I know nothing that can equal it.”  152
The foregoing letter and the minutes accompanying it being shown to a friend, I received from him the following:
Letter from Mr. Benjamin Vaughan.
“PARIS, January 31, 1783.
“MY DEAREST SIR: When I had read over your sheets of minutes of the principal incidents of your life, recovered for you by your Quaker acquaintance, I told you I would send you a letter expressing my reasons why I thought it would be useful to complete and publish it as he desired. Various concerns have for some time past prevented this letter being written, and I do not know whether it was worth any expectation; happening to be at leisure, however, at present, I shall by writing, at least interest and instruct myself; but as the terms I am inclined to use may tend to offend a person of your manners, I shall only tell you how I would address any other person, who was as good and as great as yourself, but less diffident. I would say to him, Sir, I solicit the history of your life from the following motives: Your history is so remarkable, that if you do not give it, somebody else will certainly give it; and perhaps so as nearly to do as much harm, as your own management of the thing might do good. It will moreover present a table of the internal circumstances of your country, which will very much tend to invite to it settlers of virtuous and manly minds. And considering the eagerness with which such information is sought by them, and the extent of your reputation, I do not know of a more efficacious advertisement than your biography would give. All that has happened to you is also connected with the detail of the manners and situation of a rising people; and in this respect I do not think that the writings of Cæsar and Tacitus can be more interesting to a true judge of human nature and society. But these, sir, are small reasons, in my opinion, compared with the chance which your life will give for the forming of future great men; and in conjunction with your Art of Virtue (which you design to publish) of improving the features of private character, and consequently of aiding all happiness, both public and domestic. The two works I allude to, sir, will in particular give a noble rule and example of self-education. School and other education constantly proceed upon false principles, and show a clumsy apparatus pointed at a false mark; but your apparatus is simple, and the mark a true one; and while parents and young persons are left destitute of other just means of estimating and becoming prepared for a reasonable course in life, your discovery that the thing is in many a man’s private power, will be invaluable! Influence upon the private character, late in life, is not only an influence late in life, but a weak influence. It is in youth that we plant our chief habits and prejudices; it is in youth that we take our party as to profession, pursuits and matrimony. In youth, therefore, the turn is given; in youth the education even of the next generation is given; in youth the private and public character is determined; and the term of life extending but from youth to age, life ought to begin well from youth, and more especially before we take our party as to our principal objects. But your biography will not merely teach self-education, but the education of a wise man; and the wisest man will receive lights and improve his progress, by seeing detailed the conduct of another wise man. And why are weaker men to be deprived of such helps, when we see our race has been blundering on in the dark, almost without a guide in this particular, from the farthest trace of time? Show then, sir, how much is to be done, both to sons and fathers; and invite all wise men to become like yourself, and other men to become wise. When we see how cruel statesmen and warriors can be to the human race, and how absurd distinguished men can be to their acquaintance, it will be instructive to observe the instances multiply of pacific, acquiescing manners; and to find how compatible it is to be great and domestic, enviable and yet good-humored.
“The little private incidents which you will also have to relate, will have considerable use, as we want, above all things, rules of prudence in ordinary affairs; and it will be curious to see how you have acted in these. It will be so far a sort of key to life, and explain many things that all men ought to have once explained to them, to give them a chance of becoming wise by foresight. The nearest thing to having experience of one’s own, is to have other people’s affairs brought before us in a shape that is interesting; this is sure to happen from your pen; our affairs and management will have an air of simplicity or importance that will not fail to strike; and I am convinced you have conducted them with as much originality as if you had been conducting discussions in politics or philosophy; and what more worthy of experiments and system (its importance and its errors considered) than human life?  154
“Some men have been virtuous blindly, others have speculated fantastically, and others have been shrewd to bad purposes; but you, sir, I am sure, will give under your hand, nothing but what is at the same moment, wise, practical and good. Your account of yourself (for I suppose the parallel I am drawing for Dr. Franklin, will hold not only in point of character, but of private history) will show that you are ashamed of no origin; a thing the more important, as you prove how little necessary all origin is to happiness, virtue, or greatness. As no end likewise happens without a means, so we shall find, sir, that even you yourself framed a plan by which you became considerable; but at the same time we may see that though the event is flattering, the means are as simple as wisdom could make them; that is, depending upon nature, virtue, thought and habit. Another thing demonstrated will be the propriety of every man’s waiting for his time for appearing upon the stage of the world. Our sensations being very much fixed to the moment, we are apt to forget that more moments are to follow the first, and consequently that man should arrange his conduct so as to suit the whole of a life. Your attribution appears to have been applied to your life, and the passing moments of it have been enlivened with content and enjoyment, instead of being tormented with foolish impatience or regrets. Such a conduct is easy for those who make virtue and themselves in countenance by examples of other truly great men, of whom patience is so often the characteristic. Your Quaker correspondent, sir (for here again I will suppose the subject of my letter resembling Dr. Franklin), praised your frugality, diligence and temperance, which he considered as a pattern for all youth; but it is singular that he should have forgotten your modesty and your disinterestedness, without which you never could have waited for your advancement, or found your situation in the mean time comfortable; which is a strong lesson to show the poverty of glory and the importance of regulating our minds. If this correspondent had known the nature of your reputation as well as I do, he would have said, Your former writings and measures would secure attention to your Biography, and Art of Virtue; and your Biography and Art of Virtue, in return, would secure attention to them. This is an advantage attendant upon a various character, and which brings all that belongs to it into greater play; and it is the more useful, as perhaps more persons are at a loss for the means of improving their minds and characters, than they are for the time or the inclination to do it. But there is one concluding reflection, sir, that will shew the use of your life as a mere piece of biography. This style of writing seems a little gone out of vogue, and yet it is a very useful one; and your specimen of it may be particularly serviceable, as it will make a subject of comparison with the lives of various public cutthroats and intriguers, and with absurd monastic self-tormentors or vain literary triflers. If it encourages more writings of the same kind with your own, and induces more men to spend lives fit to be written, it will be worth all Plutarch’s Lives put together. But being tired of figuring to myself a character of which every feature suits only one man in the world, without giving him the praise of it, I shall end my letter, my dear Dr. Franklin, with a personal application to your proper self. I am earnestly desirous, then, my dear sir, that you should let the world into the traits of your genuine character, as civil broils may otherwise tend to disguise or traduce it. Considering your great age, the caution of your character, and your peculiar style of thinking, it is not likely that any one besides yourself can be sufficiently master of the facts of your life, or the intentions of your mind. Besides all this, the immense revolution of the present period, will necessarily turn our attention towards the author of it, and when virtuous principles have been pretended in it, it will be highly important to shew that such have really influenced; and, as your own character will be the principal one to receive a scrutiny, it is proper (even for its effects upon your vast and rising country, as well as upon England and upon Europe) that it should stand respectable and eternal. For the furtherance of human happiness, I have always maintained that it is necessary to prove that man is not even at present a vicious and detestable animal; and still more to prove that good management may greatly amend him; and it is for much the same reason, that I am anxious to see the opinion established, that there are fair characters existing among the individuals of the race; for the moment that all men, without exception, shall be conceived abandoned, good people will cease efforts deemed to be hopeless, and perhaps think of taking their share in the scramble of life, or at least of making it comfortable principally for themselves. Take then, my dear sir, this work most speedily into hand: shew yourself good as you are good; temperate as you are temperate; and above all things, prove yourself as one, who from your infancy have loved justice, liberty and concord, in a way that has made it natural and consistent for you to have acted, as we have seen you act in the last seventeen years of your life. Let Englishmen be made not only to respect, but even to love you. When they think well of individuals in your native country, they will go nearer to thinking well of your country; and when your countrymen see themselves well thought of by Englishmen, they will go nearer to thinking well of England. Extend your views even further; do not stop at those who speak the English tongue, but after having settled so many points in nature and politics, think of bettering the whole race of men. As I have not read any part of the life in question, but know only the character that lived it, I write somewhat at hazard. I am sure, however, that the life and the treatise I allude to (on the Art of Virtue) will necessarily fulfil the chief of my expectations; and still more so if you take up the measure of suiting these performances to the several views above stated. Should they even prove unsuccessful in all that a sanguine admirer of yours hopes from them, you will at least have framed pieces to interest the human mind; and whoever gives a feeling of pleasure that is innocent to man, has added so much to the fair side of a life otherwise too much darkened by anxiety and too much injured by pain. In the hope, therefore, that you will listen to the prayer addressed to you in this letter, I beg to subscribe myself, my dearest sir, etc., etc.,
“Signed,  BENJ. VAUGHAN.”
Continuation of the Account of my Life, begun at Passy, near Paris, 1784.
It is some time since I receiv’d the above letters, but I have been too busy till now to think of complying with the request they contain. It might, too, be much better done if I were at home among my papers, which would aid my memory, and help to ascertain dates; but my return being uncertain, and having just now a little leisure, I will endeavor to recollect and write what I can; if I live to get home, it may there be corrected and improv’d.
Not having any copy here of what is already written, I know not whether an account is given of the means I used to establish the Philadelphia public library, which, from a small beginning, is now become so considerable, though I remember to have come down to near the time of that transaction (1730). I will therefore begin here with an account of it, which may be struck out if found to have been already given.  157
At the time I establish’d myself in Pennsylvania, there was not a good bookseller’s shop in any of the colonies to the southward of Boston. In New York and Philad’a the printers were indeed stationers; they sold only paper, etc., almanacs, ballads, and a few common school-books. Those who lov’d reading were oblig’d to send for their books from England; the members of the Junto had each a few. We had left the alehouse, where we first met, and hired a room to hold our club in. I propos’d that we should all of us bring our books to that room, where they would not only be ready to consult in our conferences, but become a common benefit, each of us being at liberty to borrow such as he wish’d to read at home. This was accordingly done, and for some time contented us.  158
Finding the advantage of this little collection, I propos’d to render the benefit from books more common, by commencing a public subscription library. I drew a sketch of the plan and rules that would be necessary, and got a skilful conveyancer, Mr. Charles Brockden, to put the whole in form of articles of agreement to be subscribed, by which each subscriber engag’d to pay a certain sum down for the first purchase of books, and an annual contribution for increasing them. So few were the readers at that time in Philadelphia, and the majority of us so poor, that I was not able, with great industry, to find more than fifty persons, mostly young tradesmen, willing to pay down for this purpose forty shillings each, and ten shillings per annum. On this little fund we began. The books were imported; the library was opened one day in the week for lending to the subscribers, on their promissory notes to pay double the value if not duly returned. The institution soon manifested its utility, was imitated by other towns, and in other provinces. The libraries were augmented by donations; reading became fashionable; and our people, having no publick amusements to divert their attention from study, became better acquainted with books, and in a few years were observ’d by strangers to be better instructed and more intelligent than people of the same rank generally are in other countries.  159
When we were about to sign the above-mentioned articles, which were to be binding upon us, our heirs, etc., for fifty years, Mr. Brockden, the scrivener, said to us, “You are young men, but it is scarcely probable that any of you will live to see the expiration of the term fix’d in the instrument.” A number of us, however, are yet living; but the instrument was after a few years rendered null by a charter that incorporated and gave perpetuity to the company.  160
The objections and reluctances I met with in soliciting the subscriptions, made me soon feel the impropriety of presenting one’s self as the proposer of any useful project, that might be suppos’d to raise one’s reputation in the smallest degree above that of one’s neighbors, when one has need of their assistance to accomplish that project. I therefore put myself as much as I could out of sight, and stated it as a scheme of a number of friends, who had requested me to go about and propose it to such as they thought lovers of reading. In this way my affair went on more smoothly, and I ever after practis’d it on such occasions; and, from my frequent successes, can heartily recommend it. The present little sacrifice of your vanity will afterwards be amply repaid. If it remains a while uncertain to whom the merit belongs, some one more vain than yourself will be encouraged to claim it, and then even envy will be disposed to do you justice by plucking those assumed feathers, and restoring them to their right owner.  161
This library afforded me the means of improvement by constant study, for which I set apart an hour or two each day, and thus repair’d in some degree the loss of the learned education my father once intended for me. Reading was the only amusement I allow’d myself. I spent no time in taverns, games, or frolicks of any kind; and my industry in my business continu’d as indefatigable as it was necessary. I was indebted for my printing-house; I had a young family coming on to be educated, and I had to contend with for business two printers, who were established in the place before me. My circumstances, however, grew daily easier. My original habits of frugality continuing, and my father having, among his instructions to me when a boy, frequently repeated a proverb of Solomon, “Seest thou a man diligent in his calling, he shall stand before kings, he shall not stand before mean men,” I from thence considered industry as a means of obtaining wealth and distinction, which encourag’d me, tho’ I did not think that I should ever literally stand before kings, which, however, has since happened; for I have stood before five, and even had the honor of sitting down with one, the King of Denmark, to dinner.  162
We have an English proverb that says, “He that would thrive, must ask his wife.” It was lucky for me that I had one as much dispos’d to industry and frugality as myself. She assisted me cheerfully in my business, folding and stitching pamphlets, tending shop, purchasing old linen rags for the papermakers, etc., etc. We kept no idle servants, our table was plain and simple, our furniture of the cheapest. For instance, my breakfast was a long time bread and milk (no tea), and I ate it out of a twopenny earthen porringer, with a pewter spoon. But mark how luxury will enter families, and make a progress, in spite of principle: being call’d one morning to breakfast, I found it in a China bowl, with a spoon of silver! They had been bought for me without my knowledge by my wife, and had cost her the enormous sum of three-and-twenty shillings, for which she had no other excuse or apology to make, but that she thought her husband deserv’d a silver spoon and China bowl as well as any of his neighbors. This was the first appearance of plate and China in our house, which afterward, in a course of years, as our wealth increas’d, augmented gradually to several hundred pounds in value.  163
I had been religiously educated as a Presbyterian; and tho’ some of the dogmas of that persuasion, such as the eternal decrees of God, election, reprobation, etc., appeared to me unintelligible, others doubtful, and I early absented myself from the public assemblies of the sect, Sunday being my studying day, I never was without some religious principles. I never doubted, for instance, the existence of the Deity; that he made the world, and govern’d it by his Providence; that the most acceptable service of God was the doing good to man; that our souls are immortal; and that all crime will be punished, and virtue rewarded, either here or hereafter. These I esteem’d the essentials of every religion; and, being to be found in all the religions we had in our country, I respected them all, tho’ with different degrees of respect, as I found them more or less mix’d with other articles, which, without any tendency to inspire, promote, or confirm morality, serv’d principally to divide us, and make us unfriendly to one another. This respect to all, with an opinion that the worst had some good effects, induc’d me to avoid all discourse that might tend to lessen the good opinion another might have of his own religion; and as our province increas’d in people, and new places of worship were continually wanted, and generally erected by voluntary contributions, my mite for such purpose, whatever might be the sect, was never refused.  164
Tho’ I seldom attended any public worship, I had still an opinion of its propriety, and of its utility when rightly conducted, and I regularly paid my annual subscription for the support of the only Presbyterian minister or meeting we had in Philadelphia. He us’d to visit me sometimes as a friend, and admonish me to attend his administrations, and I was now and then prevail’d on to do so, once for five Sundays successively. Had he been in my opinion a good preacher, perhaps I might have continued, notwithstanding the occasion I had for the Sunday’s leisure in my course of study; but his discourses were chiefly either polemic arguments, or explications of the peculiar doctrines of our sect, and were all to me very dry, uninteresting, and unedifying, since not a single moral principle was inculcated or enforc’d, their aim seeming to be rather to make us Presbyterians than good citizens.  165
At length he took for his text that verse of the fourth chapter of Philippians, “Finally, brethren, whatsoever things are true, honest, just, pure, lovely, or of good report, if there be any virtue, or any praise, think on these things.” And I imagin’d, in a sermon on such a text, we could not miss of having some morality. But he confin’d himself to five points only, as meant by the apostle, viz.: 1. Keeping holy the Sabbath day. 2. Being diligent in reading the holy Scriptures. 3. Attending duly the publick worship. 4. Partaking of the Sacrament. 5. Paying a due respect to God’s ministers. These might be all good things; but, as they were not the kind of good things that I expected from that text, I despaired of ever meeting with them from any other, was disgusted, and attended his preaching no more. I had some years before compos’d a little Liturgy, or form of prayer, for my own private use (viz., in 1728), entitled, Articles of Belief and Acts of Religion. I return’d to the use of this, and went no more to the public assemblies. My conduct might be blameable, but I leave it, without attempting further to excuse it; my present purpose being to relate facts, and not to make apologies for them.  166
It was about this time I conceiv’d the bold and arduous project of arriving at moral perfection. I wish’d to live without committing any fault at any time; I would conquer all that either natural inclination, custom, or company might lead me into. As I knew, or thought I knew, what was right and wrong, I did not see why I might not always do the one and avoid the other. But I soon found I had undertaken a task of more difficulty than I had imagined. While my care was employ’d in guarding against one fault, I was often surprised by another; habit took the advantage of inattention; inclination was sometimes too strong for reason. I concluded, at length, that the mere speculative conviction that it was our interest to be completely virtuous, was not sufficient to prevent our slipping; and that the contrary habits must be broken, and good ones acquired and established, before we can have any dependence on a steady, uniform rectitude of conduct. For this purpose I therefore contrived the following method.  167
In the various enumerations of the moral virtues I had met with in my reading, I found the catalogue more or less numerous, as different writers included more or fewer ideas under the same name. Temperance, for example, was by some confined to eating and drinking, while by others it was extended to mean the moderating every other pleasure, appetite, inclination, or passion, bodily or mental, even to our avarice and ambition. I propos’d to myself, for the sake of clearness, to use rather more names, with fewer ideas annex’d to each, than a few names with more ideas; and I included under thirteen names of virtues all that at that time occurr’d to me as necessary or desirable, and annexed to each a short precept, which fully express’d the extent I gave to its meaning.  168
These names of virtues, with their precepts, were:
1. TEMPERANCE. Eat not to dullness; drink not to elevation.  
2. SILENCE. Speak not but what may benefit others or yourself; avoid trifling conversation.  
3. ORDER. Let all your things have their places; let each part of your business have its time.  
4. RESOLUTION. Resolve to perform what you ought; perform without fail what you resolve.  
5. FRUGALITY. Make no expense but to do good to others or yourself; i. e., waste nothing.  
6. INDUSTRY. Lose no time; be always employ’d in something useful; cut off all unnecessary actions.  
7. SINCERITY. Use no hurtful deceit; think innocently and justly, and, if you speak, speak accordingly.  
8. JUSTICE. Wrong none by doing injuries, or omitting the benefits that are your duty.  
9. MODERATION. Avoid extreams; forbear resenting injuries so much as you think they deserve.  
10. CLEANLINESS. Tolerate no uncleanliness in body, cloaths, or habitation.  
11. TRANQUILLITY. Be not disturbed at trifles, or at accidents common or unavoidable.  
12. CHASTITY. Rarely use venery but for health or offspring, never to dulness, weakness, or the injury of your own or another’s peace or reputation.  
13. HUMILITY. Imitate Jesus and Socrates.
My intention being to acquire the habitude of all these virtues, I judg’d it would be well not to distract my attention by attempting the whole at once, but to fix it on one of them at a time; and, when I should be master of that, then to proceed to another, and so on, till I should have gone thro’ the thirteen; and, as the previous acquisition of some might facilitate the acquisition of certain others, I arrang’d them with that view, as they stand above. Temperance first, as it tends to procure that coolness and clearness of head, which is so necessary where constant vigilance was to be kept up, and guard maintained against the unremitting attraction of ancient habits, and the force of perpetual temptations. This being acquir’d and establish’d, Silence would be more easy; and my desire being to gain knowledge at the same time that I improv’d in virtue, and considering that in conversation it was obtain’d rather by the use of the ears than of the tongue, and therefore wishing to break a habit I was getting into of prattling, punning, and joking, which only made me acceptable to trifling company, I gave Silence the second place. This and the next, Order, I expected would allow me more time for attending to my project and my studies. Resolution, once become habitual, would keep me firm in my endeavors to obtain all the subsequent virtues; Frugality and Industry freeing me from my remaining debt, and producing affluence and independence, would make more easy the practice of Sincerity and Justice, etc., etc. Conceiving then, that, agreeably to the advice of Pythagoras in his Golden Verses, daily examination would be necessary, I contrived the following method for conducting that examination.  170
I made a little book, in which I allotted a page for each of the virtues. I rul’d each page with red ink, so as to have seven columns, one for each day of the week, marking each column with a letter for the day. I cross’d these columns with thirteen red lines, marking the beginning of each line with the first letter of one of the virtues, on which line, and in its proper column, I might mark, by a little black spot, every fault I found upon examination to have been committed respecting that virtue upon that day.  171
I determined to give a week’s strict attention to each of the virtues successively. Thus, in the first week, my great guard was to avoid every the least offence against Temperance, leaving the other virtues to their ordinary chance, only marking every evening the faults of the day. Thus, if in the first week I could keep my first line, marked T, clear of spots, I suppos’d the habit of that virtue so much strengthen’d, and its opposite weaken’d, that I might venture extending my attention to include the next, and for the following week keep both lines clear of spots. Proceeding thus to the last, I could go thro’ a course compleat in thirteen weeks, and four courses in a year. And like him who, having a garden to weed, does not attempt to eradicate all the bad herbs at once, which would exceed his reach and his strength, but works on one of the beds at a time, and, having accomplish’d the first, proceeds to a second, so I should have, I hoped, the encouraging pleasure of seeing on my pages the progress I made in virtue, by clearing successively my lines of their spots, till in the end, by a number of courses, I should he happy in viewing a clean book, after a thirteen weeks’ daily examination.  172
This my little book had for its motto these lines from Addison’s Cato: “Here will I hold. If there’s a power above us (And that there is, all nature cries aloud Thro’ all her works), He must delight in virtue; And that which he delights in must be happy.”  173
Another from Cicero, “O vitæ Philosophia dux! O virtutum indagatrix expultrixque vitiorum! Unus dies, bene et ex præceptis tuis actus, peccanti immortalitati est anteponendus.”  174
Another from the Proverbs of Solomon, speaking of wisdom or virtue: “Length of days is in her right hand, and in her left hand riches and honour. Her ways are ways of pleasantness, and all her paths are peace.” iii. 16, 17.  175
And conceiving God to be the fountain of wisdom, I thought it right and necessary to solicit his assistance for obtaining it; to this end I formed the following little prayer, which was prefix’d to my tables of examination, for daily use. “O powerful Goodness! bountiful Father! merciful Guide! Increase in me that wisdom which discovers my truest interest. Strengthen my resolutions to perform what that wisdom dictates. Accept my kind offices to thy other children as the only return in my power for thy continual favors to me.”  176
I used also sometimes a little prayer which I took from Thomson’s Poems, viz.: “Father of light and life, thou Good Supreme!O teach me what is good; teach me Thyself!Save me from folly, vanity, and vice,From every low pursuit; and fill my soulWith knowledge, conscious peace, and virtue pure;Sacred, substantial, never-fading bliss!”  177
The precept of Order requiring that every part of my business should have its allotted time, one page in my little book contain’d the following scheme of employment for the twenty-four hours of a natural day:

(5–7) Question. What good shall I do this day?
Rise, wash, and address Powerful Goodness! Contrive day’s business, and take the resolution of the day; prosecute the present study, and breakfast. 
(8–11) Work. 

(12–1) Read, or overlook my accounts, and dine. 
(2–5) Work. 

(6–9) Question. What good have I done to-day? Put things in their places. Supper. Music or diversion, or conversation. Examination of the day. 

(10–4) Sleep.
I enter’d upon the execution of this plan for self-examination, and continu’d it with occasional intermissions for some time. I was surpris’d to find myself so much fuller of faults than I had imagined; but I had the satisfaction of seeing them diminish. To avoid the trouble of renewing now and then my little book, which, by scraping out the marks on the paper of old faults to make room for new ones in a new course, became full of holes, I transferr’d my tables and precepts to the ivory leaves of a memorandum book, on which the lines were drawn with red ink, that made a durable stain, and on those lines I mark’d my faults with a black-lead pencil, which marks I could easily wipe out with a wet sponge. After a while I went thro’ one course only in a year, and afterward only one in several years, till at length I omitted them entirely, being employ’d in voyages and business abroad, with a multiplicity of affairs that interfered; but I always carried my little book with me.  179
My scheme of ORDER gave me the most trouble; and I found that, tho’ it might be practicable where a man’s business was such as to leave him the disposition of his time, that of a journeyman printer, for instance, it was not possible to be exactly observed by a master, who must mix with the world, and often receive people of business at their own hours. Order, too, with regard to places for things, papers, etc., I found extreamly difficult to acquire. I had not been early accustomed to it, and, having an exceeding good memory, I was not so sensible of the inconvenience attending want of method. This article, therefore, cost me so much painful attention, and my faults in it vexed me so much, and I made so little progress in amendment, and had such frequent relapses, that I was almost ready to give up the attempt, and content myself with a faulty character in that respect, like the man who, in buying an ax of a smith, my neighbour, desired to have the whole of its surface as bright as the edge. The smith consented to grind it bright for him if he would turn the wheel; he turn’d, while the smith press’d the broad face of the ax hard and heavily on the stone, which made the turning of it very fatiguing. The man came every now and then from the wheel to see how the work went on, and at length would take his ax as it was, without farther grinding. “No,” said the smith, “turn on, turn on; we shall have it bright by-and-by; as yet, it is only speckled.” “Yes,” said the man, “but I think I like a speckled ax best.” And I believe this may have been the case with many, who, having, for want of some such means as I employ’d, found the difficulty of obtaining good and breaking bad habits in other points of vice and virtue, have given up the struggle, and concluded that “a speckled ax was best”; for something, that pretended to be reason, was every now and then suggesting to me that such extream nicety as I exacted of myself might be a kind of foppery in morals, which, if it were known, would make me ridiculous; that a perfect character might be attended with the inconvenience of being envied and hated; and that a benevolent man should allow a few faults in himself, to keep his friends in countenance.  180
In truth, I found myself incorrigible with respect to Order; and now I am grown old, and my memory bad, I feel very sensibly the want of it. But, on the whole, tho’ I never arrived at the perfection I had been so ambitious of obtaining, but fell far short of it, yet I was, by the endeavour, a better and a happier man than I otherwise should have been if I had not attempted it; as those who aim at perfect writing by imitating the engraved copies, tho’ they never reach the wish’d-for excellence of those copies, their hand is mended by the endeavor, and is tolerable while it continues fair and legible.  181
It may be well my posterity should be informed that to this little artifice, with the blessing of God, their ancestor ow’d the constant felicity of his life, down to his 79th year, in which this is written. What reverses may attend the remainder is in the hand of Providence; but, if they arrive, the reflection on past happiness enjoy’d ought to help his bearing them with more resignation. To Temperance he ascribes his long-continued health, and what is still left to him of a good constitution; to Industry and Frugality, the early easiness of his circumstances and acquisition of his fortune, with all that knowledge that enabled him to be a useful citizen, and obtained for him some degree of reputation among the learned; to Sincerity and Justice, the confidence of his country, and the honorable employs it conferred upon him; and to the joint influence of the whole mass of the virtues, even in the imperfect state he was able to acquire them, all that evenness of temper, and that cheerfulness in conversation, which makes his company still sought for, and agreeable even to his younger acquaintance. I hope, therefore, that some of my descendants may follow the example and reap the benefit.  182
It will be remark’d that, tho’ my scheme was not wholly without religion, there was in it no mark of any of the distinguishing tenets of any particular sect. I had purposely avoided them; for, being fully persuaded of the utility and excellency of my method, and that it might be serviceable to people in all religions, and intending some time or other to publish it, I would not have any thing in it that should prejudice any one, of any sect, against it. I purposed writing a little comment on each virtue, in which I would have shown the advantages of possessing it, and the mischiefs attending its opposite vice; and I should have called my book THE ART OF VIRTUE, 1 because it would have shown the means and manner of obtaining virtue, which would have distinguished it from the mere exhortation to be good, that does not instruct and indicate the means, but is like the apostle’s man of verbal charity, who only without showing to the naked and hungry how or where they might get clothes or victuals, exhorted them to be fed and clothed.—James ii. 15, 16.  183
But it so happened that my intention of writing and publishing this comment was never fulfilled. I did, indeed, from time to time, put down short hints of the sentiments, reasonings, etc., to be made use of in it, some of which I have still by me; but the necessary close attention to private business in the earlier part of thy life, and public business since, have occasioned my postponing it; for, it being connected in my mind with a great and extensive project, that required the whole man to execute, and which an unforeseen succession of employs prevented my attending to, it has hitherto remain’d unfinish’d.  184
In this piece it was my design to explain and enforce this doctrine, that vicious actions are not hurtful because they are forbidden, but forbidden because they are hurtful, the nature of man alone considered; that it was, therefore, every one’s interest to be virtuous who wish’d to be happy even in this world; and I should, from this circumstance (there being always in the world a number of rich merchants, nobility, states, and princes, who have need of honest instruments for the management of their affairs, and such being so rare), have endeavored to convince young persons that no qualities were so likely to make a poor man’s fortune as those of probity and integrity.  185
My list of virtues contain’d at first but twelve; but a Quaker friend having kindly informed me that I was generally thought proud; that my pride show’d itself frequently in conversation; that I was not content with being in the right when discussing any point, but was overbearing, and rather insolent, of which he convinc’d me by mentioning several instances; I determined endeavouring to cure myself, if I could, of this vice or folly among the rest, and I added Humility to my list, giving an extensive meaning to the word.  186
I cannot boast of much success in acquiring the reality of this virtue, but I had a good deal with regard to the appearance of it. I made it a rule to forbear all direct contradiction to the sentiments of others, and all positive assertion of my own. I even forbid myself, agreeably to the old laws of our Junto, the use of every word or expression in the language that imported a fix’d opinion, such as certainly, undoubtedly, etc., and I adopted, instead of them, I conceive, I apprehend, or I imagine a thing to be so or so; or it so appears to me at present. When another asserted something that I thought an error, I deny’d myself the pleasure of contradicting him abruptly, and of showing immediately some absurdity in his proposition; and in answering I began by observing that in certain cases or circumstances his opinion would be right, but in the present case there appear’d or seem’d to me some difference, etc. I soon found the advantage of this change in my manner; the conversations I engag’d in went on more pleasantly. The modest way in which I propos’d my opinions procur’d them a readier reception and less contradiction; I had less mortification when I was found to be in the wrong, and I more easily prevail’d with others to give up their mistakes and join with me when I happened to be in the right.  187
And this mode, which I at first put on with some violence to natural inclination, became at length so easy, and so habitual to me, that perhaps for these fifty years past no one has ever heard a dogmatical expression escape me. And to this habit (after my character of integrity) I think it principally owing that I had early so much weight with my fellow-citizens when I proposed new institutions, or alterations in the old, and so much influence in public councils when I became a member; for I was but a bad speaker, never eloquent, subject to much hesitation in my choice of words, hardly correct in language, and yet I generally carried my points.  188
In reality, there is, perhaps, no one of our natural passions so hard to subdue as pride. Disguise it, struggle with it, beat it down, stifle it, mortify it as much as one pleases, it is still alive, and will every now and then peep out and show itself; you will see it, perhaps, often in this history; for, even if I could conceive that I had compleatly overcome it, I should probably be proud of my humility.  189
  [Thus far written at Passy, 1784.]  190
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Pascal’s Fundamentals of Religion

Interesting thoughts by Blaise Pascal  

The Christian religion then teaches men these two truths; that there is a God whom men can know, and that there is a corruption in their nature which renders them unworthy of Him. It is equally important to men to know both these points; and it is equally dangerous for man to know God without knowing his own wretchedness, and to know his own wretchedness without knowing the Redeemer who can free him from it. The knowledge of only one of these points gives rise either to the pride of philosophers, who have known God, and not their own wretchedness, or to the despair of atheists, who know their own wretchedness, but not the Redeemer.

For it is not true that all reveals God, and it is not true that all conceals God. But it is at the same time true that He hides Himself from those who tempt Him, and that He reveals Himself to those who seek Him, because men are both unworthy and capable of God; unworthy by their corruption, capable by their original nature.

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the first step towards victory undoubtedly is to gain courage


Themistocles was an Ancient Greek politician and general. He was the leader of the democratic party in Athens and participated in the Battle of Marathon and the Naval Battle of Artemision.

It is believed that he was born around 527 BC. Little is known about his childhood years; he may have been disobedient, which led to him being disavowed by his father. However, Plutarch mentions that he does not believe it to be true. On the year he was born, the tyrant of Athens Peisistratus died and was succeeded by his sons, Ipparchus and Ippias. The former was murdered a few years later, so Ippias became paranoid and increased his dependence on non – Athenians to remain in power. Kleisthenes eventually overthrew Ippias and established democracy.

Themistocles’ reputation among common people was vital in his election as an archon in 493 BC. During this time, he aimed at making Athens a naval power, so he asked that a new port be created in Piraeus that would replace the one in Faliron. His political opponent was Aristeides, who managed to gain the support of the Athenian aristocracy. When a new source of silver was found in 483 BC, Aristeides was of the opinion of giving one tenth of the revenue to the gods and distributing the rest to the citizens; this was the usual practice in similar cases. However, Themistocles managed to convince the people to use the money in order to build 200 triremes, an extremely high number for the time, and ostracize Aristeides.

In 481 BC, thirty city states of Greece formed an alliance against the imminent Persian attack, including Sparta and Athens. The Spartans took the command of the army; the Athenians wanted to take the command of the fleet, but were opposed by the Corinthians and the Aegineans. In the end, Evryviades became the typical commander of the fleet, but it was evident that the true leader would be Themistocles. In 480 BC, the Spartan army marched to Thermopylae and the fleet sailed to Artemision. Although Evryviades tried to avoid the naval battle, it eventually took place and the Greeks won, having suffered significant losses. Combined with the loss of the battle in Thermopylae, the only choice for the fleet was to retreat.

After Thermopylae, many Greek states started surrendering to the Persians, but Themistocles was not disheartened. He convinced the Athenians to sail to Salamina, where the famous naval battle occurred. The Greek triremes crushed the Persian fleet, with strategic and tactical choices by Themistocles, and repelled the Persians.

Battle of Salamis by Wilhelm von Kaulbach

Battle of Salamis
In the aftermath of Thermopylae, Boeotia fell to the Persians, who then began to advance on Athens. The Peloponnesian Allies prepared to now defend the Isthmus of Corinth, thus abandoning Athens to the Persians. From Artemisium, the Allied fleet sailed to the island of Salamis, where the Athenian ships helped with the final evacuation of Athens. The Peloponnesian contingents wanted to sail to the coast of the Isthmus to concentrate forces with the army. However, Themistocles tried to convince them to remain in the Straits of Salamis, invoking the lessons of Artemisium; “battle in close conditions works to our advantage”. After threatening to sail with the whole Athenian people into exile in Sicily, he eventually persuaded the other Allies, whose security after all relied on the Athenian navy, to accept his plan. Therefore, even after Athens had fallen to the Persians, and the Persian navy had arrived off the coast of Salamis, the Allied navy remained in the Straits. Themistocles appears to have been aiming to fight a battle that would cripple the Persian navy, and thus guarantee the security of the Peloponnesus.

To bring about this battle, Themistocles used a cunning mix of subterfuge and misinformation, psychologically exploiting Xerxes’s desire to finish the invasion. Xerxes’s actions indicate that he was keen to finish the conquest of Greece in 480 BC, and to do this, he needed a decisive victory over the Allied fleet. Themistocles sent a servant, Sicinnus, to Xerxes, with a message proclaiming that Themistocles was “on king’s side and prefers that your affairs prevail, not the Hellenes”. Themistocles claimed that the Allied commanders were infighting, that the Peloponnesians were planning to evacuate that very night, and that to gain victory all the Persians needed to do was to block the straits.[52] In performing this subterfuge, Themistocles seems to have been trying to lure the Persian fleet into the Straits. The message also had a secondary purpose, namely that in the event of an Allied defeat, the Athenians would probably receive some degree of mercy from Xerxes (having indicated their readiness to submit). At any rate, this was exactly the kind of news that Xerxes wanted to hear. Xerxes evidently took the bait, and the Persian fleet was sent out to effect the block. Perhaps overconfident and expecting no resistance, the Persian navy sailed into the Straits, only to find that, far from disintegrating, the Allied navy was ready for battle.

According to Herodotus, after the Persian navy began its maneuvers, Aristides arrived at the Allied camp from Aegina. Aristides had been recalled from exile along with the other ostracized Athenians on the order of Themistocles, so that Athens might be united against the Persians. Aristides told Themistocles that the Persian fleet had encircled the Allies, which greatly pleased Themistocles, as he now knew that the Persians had walked into his trap. The Allied commanders seem to have taken this news rather uncomplainingly, and Holland therefore suggests that they were party to Themistocles’s ruse all along. Either way, the Allies prepared for battle, and Themistocles delivered a speech to the marines before they embarked on the ships. In the ensuing battle, the cramped conditions in the Straits hindered the much larger Persian navy, which became disarrayed, and the Allies took advantage to win a famous victory.

Salamis was the turning point in the second Persian invasion, and indeed the Greco-Persian Wars in general. While the battle did not end the Persian invasion, it effectively ensured that all Greece would not be conquered, and allowed the Allies to go on the offensive in 479 BC. A number of historians believe that Salamis is one of the most significant battles in human history. Since Themistocles’ long-standing advocacy of Athenian naval power enabled the Allied fleet to fight, and his stratagem brought about the Battle of Salamis, it is probably not an exaggeration to say, as Plutarch does, that Themistocles, “…is thought to have been the man most instrumental in achieving the salvation of Hellas.”

Returning to Athens, he continued increasing the naval power of Athens and his policies eventually led to the Delos Alliance, with the aim to liberate the Ionic cities from the Persians. Nevertheless, the aristocracy started gaining more political power and Themistocles was set aside. He was accused of a series of mistakes and was finally ostracized in 471 BC to Argos. After a series of events, he found himself at the court of the Persian King, Artaxerxes, who accepted him with joy. A few years later, when the king asked him to provide advice for the Egyptian revolution, Themistocles chose to commit suicide rather than undermine the Greek interests or be ungrateful to the Persian king.

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July 6 – Sir Thomas More: Utopia

The Origin of “Utopia”
When Europe was suffering from evil rulers, heavy taxes, and despair, Sir Thomas More dreamed of a happy land where an intelligently managed state perfected happiness.
(Sir Thomas More executed, July 6, 1535.)
Read from More‘s UTOPIA Vol. 36, pp. 135142

Book 1: Dialogue of Counsel

The work begins with written correspondence between Thomas More and several people he had met in Europe: Peter Gilles, town clerk of Antwerp, and Hieronymus van Busleyden, counselor to Charles V. More chose these letters, which are communications between actual people, to further the plausibility of his fictional land. In the same spirit, these letters also include a specimen of the Utopian alphabet and its poetry. The letters also explain the lack of widespread travel to Utopia; during the first mention of the land, someone had coughed during announcement of the exact longitude and latitude. The first book tells of the traveller Raphael Hythlodaeus, to whom More is introduced in Antwerp, and it also explores the subject of how best to counsel a prince, a popular topic at the time.

The first discussions with Raphael allow him to discuss some of the modern ills affecting Europe such as the tendency of kings to start wars and the subsequent loss of money on fruitless endeavours. He also criticises the use of execution to punish theft, saying thieves might as well murder whom they rob, to remove witnesses, if the punishment is going to be the same. He lays most of the problems of theft on the practice of enclosure—the enclosing of common land—and the subsequent poverty and starvation of people who are denied access to land because of sheep farming.

More tries to convince Raphael that he could find a good job in a royal court, advising monarchs, but Raphael says that his views are too radical and would not be listened to. Raphael sees himself in the tradition of Plato: he knows that for good governance, kings must act philosophically. He, however, points out that:

“Plato doubtless did well foresee, unless kings themselves would apply their minds to the study of philosophy, that else they would never thoroughly allow the council of philosophers, being themselves before, even from their tender age, infected and corrupt with perverse and evil opinions.”

More seems to contemplate the duty of philosophers to work around and in real situations and, for the sake of political expediency, work within flawed systems to make them better, rather than hoping to start again from first principles.

“… for in courts they will not bear with a man’s holding his peace or conniving at what others do: a man must barefacedly approve of the worst counsels and consent to the blackest designs, so that he would pass for a spy, or, possibly, for a traitor, that did but coldly approve of such wicked practices”

Book 2: Discourse on Utopia

Utopia is placed in the New World and More links Raphael’s travels in with Amerigo Vespucci’s real life voyages of discovery. He suggests that Raphael is one of the 24 men Vespucci, in his Four Voyages of 1507, says he left for six months at Cabo Frio, Brazil. Raphael then travels farther and finds the island of Utopia, where he spends five years observing the customs of the natives.

According to More, the island of Utopia is
…two hundred miles across in the middle part, where it is widest, and nowhere much narrower than this except towards the two ends, where it gradually tapers. These ends, curved round as if completing a circle five hundred miles in circumference, make the island crescent-shaped, like a new moon.[9]

The island was originally a peninsula but a 15-mile wide channel was dug by the community’s founder King Utopos to separate it from the mainland. The island contains 54 cities. Each city is divided into four equal parts. The capital city, Amaurot, is located directly in the middle of the crescent island.

Each city has not more than 6000 households, each family consisting of between 10 and 16 adults. Thirty households are grouped together and elect a Syphograntus (whom More says is now called a phylarchus). Every ten Syphogranti have an elected Traniborus (more recently called a protophylarchus) ruling over them. The 200 Syphogranti of a city elect a Prince in a secret ballot. The Prince stays for life unless he is deposed or removed for suspicion of tyranny.

People are re-distributed around the households and towns to keep numbers even. If the island suffers from overpopulation, colonies are set up on the mainland. Alternatively, the natives of the mainland are invited to be part of these Utopian colonies, but if they dislike them and no longer wish to stay they may return. In the case of under-population the colonists are re-called.

There is no private property on Utopia, with goods being stored in warehouses and people requesting what they need. There are also no locks on the doors of the houses, and the houses are rotated between the citizens every ten years. Agriculture provides the most important occupation on the island. Every person is taught it and must live in the countryside, farming for two years at a time, with women doing the same work as men. Parallel to this, every citizen must learn at least one of the other essential trades: weaving (mainly done by the women), carpentry, metalsmithing and masonry. There is deliberate simplicity about these trades; for instance, all people wear the same types of simple clothes and there are no dressmakers making fine apparel. All able-bodied citizens must work; thus unemployment is eradicated, and the length of the working day can be minimized: the people only have to work six hours a day (although many willingly work for longer). More does allow scholars in his society to become the ruling officials or priests, people picked during their primary education for their ability to learn. All other citizens, however, are encouraged to apply themselves to learning in their leisure time.

Slavery is a feature of Utopian life and it is reported that every household has two slaves. The slaves are either from other countries (prisoners of war, people condemned to die, or poor people) or are the Utopian criminals. These criminals are weighed down with chains made out of gold. The gold is part of the community wealth of the country, and fettering criminals with it or using it for shameful things like chamber pots gives the citizens a healthy dislike of it. It also makes it difficult to steal as it is in plain view. The wealth, though, is of little importance and is only good for buying commodities from foreign nations or bribing these nations to fight each other. Slaves are periodically released for good behaviour. Jewels are worn by children, who finally give them up as they mature.

Other significant innovations of Utopia include: a welfare state with free hospitals, euthanasia permissible by the state, priests being allowed to marry, divorce permitted, premarital sex punished by a lifetime of enforced celibacy and adultery being punished by enslavement. Meals are taken in community dining halls and the job of feeding the population is given to a different household in turn. Although all are fed the same, Raphael explains that the old and the administrators are given the best of the food. Travel on the island is only permitted with an internal passport and any people found without a passport are, on a first occasion, returned in disgrace, but after a second offence they are placed in slavery. In addition, there are no lawyers and the law is made deliberately simple, as all should understand it and not leave people in any doubt of what is right and wrong.

There are several religions on the island: moon-worshipers, sun-worshipers, planet-worshipers, ancestor-worshipers and monotheists, but each is tolerant of the others. Only atheists are despised (but allowed) in Utopia, as they are seen as representing a danger to the state: since they do not believe in any punishment or reward after this life, they have no reason to share the communistic life of Utopia, and will break the laws for their own gain. They are not banished, but are encouraged to talk out their erroneous beliefs with the priests until they are convinced of their error. Raphael says that through his teachings Christianity was beginning to take hold in Utopia. The toleration of all other religious ideas is enshrined in a universal prayer all the Utopians recite.

…but, if they are mistaken, and if there is either a better government, or a religion more acceptable to God, they implore His goodness to let them know it.

Wives are subject to their husbands and husbands are subject to their wives although women are restricted to conducting household tasks for the most part. Only few widowed women become priests. While all are trained in military arts, women confess their sins to their husbands once a month. Gambling, hunting, makeup and astrology are all discouraged in Utopia. The role allocated to women in Utopia might, however, have been seen as being more liberal from a contemporary point of view.

Utopians do not like to engage in war. If they feel countries friendly to them have been wronged, they will send military aid, but they try to capture, rather than kill, enemies. They are upset if they achieve victory through bloodshed. The main purpose of war is to achieve that which, if they had achieved already, they would not have gone to war over.

Privacy is not regarded as freedom in Utopia; taverns, ale-houses and places for private gatherings are non-existent for the effect of keeping all men in full view, so that they are obliged to behave well.


The story is written from the perspective of More himself. This was common at the time, and More uses his own name and background to create the narrator. The book is written in two parts: “Book one: Dialogue of Council,” and “Book two: Discourse on Utopia.”

The first book is told from the perspective of More, the narrator, who is introduced by his friend Peter Giles to a fellow traveller named Raphael Hythloday, whose name translates as “expert of nonsense” in Greek. In an amical dialogue with More and Giles, Hythloday expresses strong criticism of then-modern practices in England and other Catholicism-dominated countries, such as the crime of theft being punishable by death, and the over-willingness of kings to start wars (Getty, 321).

Book two has Hythloday tell his interlocutors about Utopia, where he has lived for five years, with the aim of convincing them about its superior state of affairs. Utopia turns out to be a socialist state. Interpretations about this important part of the book vary. Gilbert notes that while some experts[who?] believe that More supports socialism, others believe that he shows how socialism is impractical. The former would argue that More used book two to show how socialism would work in practice. Individual cities are run by privately elected princes and families are made up of ten to sixteen adults living in a single household. It is unknown if More truly believed in socialism, or if he printed Utopia as a way to show that true socialism was impractical (Gilbert). More printed many writings involving socialism, some seemingly in defense of the practices, and others seemingly scathing satires against it. Some scholars believe that More uses this structure to show the perspective of something as an idea against something put into practice. Hythloday describes the city as perfect and ideal. He believes the society thrives and is perfect. As such, he is used to represent the more fanatic socialists and radical reformists of his day. When More arrives he describes the social and cultural norms put into practice, citing a city thriving and idealistic. While some believe this is More’s ideal society, some believe the book’s title, which translates to “Nowhere” from Greek, is a way to describe that the practices used in Utopia are impractical and could not be used in a modern world successfully (Gilbert). Either way, Utopia has become one of the most talked about works both in defense of socialism and against it.

One of the most troublesome questions about Utopia is Thomas More’s reason for writing it. Most scholars see it as a comment on or criticism of 16th-century Catholicism, for the evils of More’s day are laid out in Book I and in many ways apparently solved in Book II. Indeed, Utopia has many of the characteristics of satire, and there are many jokes and satirical asides such as how honest people are in Europe, but these are usually contrasted with the simple, uncomplicated society of the Utopians.

Yet, the puzzle is that some of the practices and institutions of the Utopians, such as the ease of divorce, euthanasia and both married priests and female priests, seem to be polar opposites of More’s beliefs and the teachings of the Catholic Church of which he was a devout member. Another often cited apparent contradiction is that of the religious tolerance of Utopia contrasted with his persecution of Protestants as Lord Chancellor. Similarly, the criticism of lawyers comes from a writer who, as Lord Chancellor, was arguably the most influential lawyer in England. It can be answered, however, that as a pagan society Utopians had the best ethics that could be reached through reason alone, or that More changed from his early life to his later when he was Lord Chancellor.

One highly influential interpretation of Utopia is that of intellectual historian Quentin Skinner. He has argued that More was taking part in the Renaissance humanist debate over true nobility, and that he was writing to prove the perfect commonwealth could not occur with private property. Crucially, Skinner sees Raphael Hythlodaeus as embodying the Platonic view that philosophers should not get involved in politics, while the character of More embodies the more pragmatic Ciceronian view. Thus the society Raphael proposes is the ideal More would want. But without communism, which he saw no possibility of occurring, it was wiser to take a more pragmatic view.

Quentin Skinner’s interpretation of Utopia is consistent with the speculation that Stephen Greenblatt made in The Swerve: How the World Became Modern. There, Greenblatt argued that More was under the Epicurean influence of Lucretius’s On the Nature of Things and the people that live in Utopia were an example of how pleasure has become their guiding principle of life.[14] Although Greenblatt acknowledged that More’s insistence on the existence of an afterlife and punishment for people holding contrary views were inconsistent with the essentially materialist view of Epicureanism, Greenblatt contended that it was the minimum conditions for what the pious More would have considered as necessary to live a happy life.

Another complication comes from the Greek meanings of the names of people and places in the work. Apart from Utopia, meaning “Noplace,” several other lands are mentioned: Achora meaning “Nolandia”, Polyleritae meaning “Muchnonsense”, Macarenses meaning “Happiland,” and the river Anydrus meaning “Nowater”. Raphael’s last name, Hythlodaeus means “dispenser of nonsense” surely implying that the whole of the Utopian text is ‘nonsense’. Additionally the Latin rendering of More’s name, Morus, is similar to the word for a fool in Greek (μωρός). It is unclear whether More is simply being ironic, an in-joke for those who know Greek, seeing as the place he is talking about does not actually exist or whether there is actually a sense of distancing of Hythlodaeus’ and the More’s (“Morus”) views in the text from his own.

The name Raphael, though, may have been chosen by More to remind his readers of the archangel Raphael who is mentioned in the Book of Tobit (3:17; 5:4, 16; 6:11, 14, 16, 18; also in chs. 7, 8, 9, 11, 12). In that book the angel guides Tobias and later cures his father of his blindness. While Hythlodaeus may suggest his words are not to be trusted, Raphael meaning (in Hebrew) “God has healed” suggests that Raphael may be opening the eyes of the reader to what is true. The suggestion that More may have agreed with the views of Raphael is given weight by the way he dressed; with “his cloak… hanging carelessly about him”; a style which Roger Ascham reports that More himself was wont to adopt. Furthermore, more recent criticism has questioned the reliability of both Gile’s annotations and the character of “More” in the text itself. Claims that the book only subverts Utopia and Hythlodaeus are possibly oversimplistic.

In Humans and Animals in Thomas More’s Utopia, Christopher Burlinson argues that More intended to produce a fictional space in which ethical concerns of humanity and bestial inhumanity could be explored. Burlinson regards the Utopian criticisms of finding pleasure in the spectacle of bloodshed as reflective of More’s own anxieties about the fragility of humanity and the ease in which humans fall to beast-like ways. According to Burlinson, More interprets this decadent expression of animal cruelty as a causal antecedent for the cruel intercourse present within the world of Utopia and More’s own. Burlinson does not argue that More explicitly equates animal and human subjectivities, but is interested in More’s treatment of human-animal relations as significant ethical concerns intertwined with religious ideas of salvation and the divine qualities of souls.

In Indian Givers: How the Indians of the Americas Transformed the World, Jack Weatherford asserts that native American societies played an inspirational role for More’s writing. For example, indigenous Americans, although referred to as “noble savages” in many circles, showed the possibility of living in social harmony [with nature] and prosperity without the rule a king…”. The early British and French settlers in the 1500 and 1600s were relatively shocked to see how the native Americans moved around so freely across the untamed land, not beholden by debt, “lack of magistrates, forced services, riches, poverty or inheritance”.

In Utopian Justifications: More’s Utopia, Settler Colonialism, and Contemporary Ecocritical Concerns, Susan Bruce juxtaposes Utopian justifications for the violent dispossession of idle peoples unwilling to surrender lands that are underutilized with Peter Kosminsky’s The Promise, a 2011 television drama centered around Zionist settler colonialism in modern-day Palestine. Bruce’s treatment of Utopian foreign policy, which mirrored European concerns in More’s day, situates More’s text as an articulation of settler colonialism. Bruce identifies an isomorphic relationship between Utopian settler logic and the account provided by The Promise’s Paul, who recalls his father’s criticism of Palestinians as undeserving, indolent, and animalistic occupants of the land. Bruce interprets the Utopian fixation with material surplus as foundational for exploitative gift economies which ensnare Utopia’s bordering neighbors into a subservient relationship of dependence, in which they remain in constant fear of being subsumed by the superficially generous Utopians.

Harvard Classics

July 5 – Thousand and One Nights: The Tailor

A Tailor Entertains a King
Here is another of those fanciful Oriental stories that proclaims the democracy of Eastern despotism. A tailor might talk with a king and receive either a death sentence or the office of Grand Vizier as a reward.
Read from THE THOUSAND AND ONE NIGHTS Vol. 16, pp. 149-162

One Thousand and One Nights is a collection of Middle Eastern folk tales compiled in Arabic during the Islamic Golden Age. It is often known in English as the Arabian Nights, from the first English-language edition, which rendered the title as The Arabian Nights’ Entertainment.

The main frame story concerns Shahryār (Persian: شهريار‎, from Middle Persian: šahr-dār, ‘holder of realm’), whom the narrator calls a “Sasanian king” ruling in “India and China.” Shahryār is shocked to learn that his brother’s wife is unfaithful. Discovering that his own wife’s infidelity has been even more flagrant, he has her killed. In his bitterness and grief, he decides that all women are the same. Shahryār begins to marry a succession of virgins only to execute each one the next morning, before she has a chance to dishonor him.

Eventually the Vizier (Wazir), whose duty it is to provide them, cannot find any more virgins. Scheherazade (Persian: شهْرزاد‎, Shahrazād, from Middle Persian: شهر‎, čehr, ‘lineage’ + ازاد‎, āzād, ‘noble’), the vizier’s daughter, offers herself as the next bride and her father reluctantly agrees. On the night of their marriage, Scheherazade begins to tell the king a tale, but does not end it. The king, curious about how the story ends, is thus forced to postpone her execution in order to hear the conclusion. The next night, as soon as she finishes the tale, she begins another one, and the king, eager to hear the conclusion of that tale as well, postpones her execution once again. This goes on for one thousand and one nights, hence the name.

The tailor tells this story to the king of China.

The day before meeting the hunchback, he attended an early morning banquet. One of the guests, a lame man, refused to enter when he recognized a barber in the group. The man blamed the barber for his lameness and other misfortunes that had caused him to leave his native Baghdad. Guests begged to hear the story.

In Baghdad the young man fell in love with a woman he saw in a window. His desire made him ill. An old woman noticed his distress and convinced the young woman, a judge’s daughter locked in her chamber, to let him visit. The young woman reluctantly allowed the young man to enter in secret on Friday before the noon prayer.

Friday came, and the man eagerly prepared for their meeting. First he summoned a barber to shave his head. Instead of cutting the man’s hair, the barber took out an astrolabe—an instrument used to calculate the positions of the stars and planets. He claimed the heavenly conditions were unlucky for meeting another person. The barber then bragged about his skills in medicine, scholarship, Muslim doctrine, and other fields. He praised his own discretion, saying his nickname was “the Silent One.” Impatient, the young man insisted the barber just cut his hair. But the barber kept bragging and only shaved a few hairs at a time. Certain the man was in danger, the barber wouldn’t let him leave.

At noon the man sneaked off to his meeting with the woman, unaware the barber was following him. When the barber heard a scream from inside the house, he mistakenly thought the man was being murdered and caused a commotion in the streets. The man was forced to escape in a chest. He broke his leg jumping from the chest, then ran away. The barber ran after him, claiming he had saved the man’s life. Certain the barber wouldn’t leave him alone otherwise, the man sold his goods and moved to a new country.

After hearing the story, the guests at the banquet asked the barber if it was true. The barber maintained his actions had saved the man’s life. He said he’s the wisest of his six brothers and would tell a story to prove his good character.

The lame man is one of several characters whose unrequited love, or separation from his beloved, renders him physically ill. Most of the love poems in The Arabian Nights combine love and sorrow. This love affair seems like it may lead to disaster; the reader already knows the lame man didn’t get a happy ending. What’s more, the judge’s daughter seems to have no interest in him.

However, the story takes an unusual turn and becomes an over-the-top comedy. It resembles a burlesque—a comic treatment of a serious subject—by sidelining the dramatic, earnest love story for the barber’s antics. The contrast between the barber’s incompetence and his pride, and between his constant chatter and his image of himself as “The Silent One,” provide humor. His misadventures were turned into an 1858 comic opera by German composer Peter Cornelius (1824–74) called The Barber of Baghdad.

In medieval times barbers were often multidisciplinary professionals. European barbers didn’t only cut hair. They also functioned as both surgeons and bloodletters. This barber, on the other hand, doesn’t do much professionally other than read the signs of the stars.

The comedy escalates with the time constraints—the haircut has to happen before noon. Days in medieval Islamic countries were structured around the five daily calls to prayer.

As the plot descends into comic chaos, the barber reveals the story’s central situational irony. He insists God sent him to save the lame man from the destruction the barber caused himself. Nevertheless, the lame man still attributes the chain of events to divine foresight, believing God planned to ruin his life in the city by sending the barber.

Harvard Classics

July 4 – Declaration of Independence

In Congress, July 4, 1776

The unanimous Declaration of the thirteen united States of America, When in the Course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature’s God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation.

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.–That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, –That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness. Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security.–Such has been the patient sufferance of these Colonies; and such is now the necessity which constrains them to alter their former Systems of Government. The history of the present King of Great Britain is a history of repeated injuries and usurpations, all having in direct object the establishment of an absolute Tyranny over these States. To prove this, let Facts be submitted to a candid world.

He has refused his Assent to Laws, the most wholesome and necessary for the public good.

He has forbidden his Governors to pass Laws of immediate and pressing importance, unless suspended in their operation till his Assent should be obtained; and when so suspended, he has utterly neglected to attend to them.

He has refused to pass other Laws for the accommodation of large districts of people, unless those people would relinquish the right of Representation in the Legislature, a right inestimable to them and formidable to tyrants only.

He has called together legislative bodies at places unusual, uncomfortable, and distant from the depository of their public Records, for the sole purpose of fatiguing them into compliance with his measures.

He has dissolved Representative Houses repeatedly, for opposing with manly firmness his invasions on the rights of the people.

He has refused for a long time, after such dissolutions, to cause others to be elected; whereby the Legislative powers, incapable of Annihilation, have returned to the People at large for their exercise; the State remaining in the mean time exposed to all the dangers of invasion from without, and convulsions within.

He has endeavoured to prevent the population of these States; for that purpose obstructing the Laws for Naturalization of Foreigners; refusing to pass others to encourage their migrations hither, and raising the conditions of new Appropriations of Lands.

He has obstructed the Administration of Justice, by refusing his Assent to Laws for establishing Judiciary powers.

He has made Judges dependent on his Will alone, for the tenure of their offices, and the amount and payment of their salaries.

He has erected a multitude of New Offices, and sent hither swarms of Officers to harrass our people, and eat out their substance.

He has kept among us, in times of peace, Standing Armies without the Consent of our legislatures.

He has affected to render the Military independent of and superior to the Civil power.

He has combined with others to subject us to a jurisdiction foreign to our constitution, and unacknowledged by our laws; giving his Assent to their Acts of pretended Legislation:

For Quartering large bodies of armed troops among us:

For protecting them, by a mock Trial, from punishment for any Murders which they should commit on the Inhabitants of these States:

For cutting off our Trade with all parts of the world:

For imposing Taxes on us without our Consent:

For depriving us in many cases, of the benefits of Trial by Jury:

For transporting us beyond Seas to be tried for pretended offences

For abolishing the free System of English Laws in a neighbouring Province, establishing therein an Arbitrary government, and enlarging its Boundaries so as to render it at once an example and fit instrument for introducing the same absolute rule into these Colonies:

For taking away our Charters, abolishing our most valuable Laws, and altering fundamentally the Forms of our Governments:

For suspending our own Legislatures, and declaring themselves invested with power to legislate for us in all cases whatsoever.

He has abdicated Government here, by declaring us out of his Protection and waging War against us.

He has plundered our seas, ravaged our Coasts, burnt our towns, and destroyed the lives of our people.

He is at this time transporting large Armies of foreign Mercenaries to compleat the works of death, desolation and tyranny, already begun with circumstances of Cruelty & perfidy scarcely paralleled in the most barbarous ages, and totally unworthy the Head of a civilized nation.

He has constrained our fellow Citizens taken Captive on the high Seas to bear Arms against their Country, to become the executioners of their friends and Brethren, or to fall themselves by their Hands.

He has excited domestic insurrections amongst us, and has endeavoured to bring on the inhabitants of our frontiers, the merciless Indian Savages, whose known rule of warfare, is an undistinguished destruction of all ages, sexes and conditions.

In every stage of these Oppressions We have Petitioned for Redress in the most humble terms: Our repeated Petitions have been answered only by repeated injury. A Prince whose character is thus marked by every act which may define a Tyrant, is unfit to be the ruler of a free people.

Nor have We been wanting in attentions to our Brittish brethren. We have warned them from time to time of attempts by their legislature to extend an unwarrantable jurisdiction over us. We have reminded them of the circumstances of our emigration and settlement here. We have appealed to their native justice and magnanimity, and we have conjured them by the ties of our common kindred to disavow these usurpations, which, would inevitably interrupt our connections and correspondence. They too have been deaf to the voice of justice and of consanguinity. We must, therefore, acquiesce in the necessity, which denounces our Separation, and hold them, as we hold the rest of mankind, Enemies in War, in Peace Friends.

We, therefore, the Representatives of the united States of America, in General Congress, Assembled, appealing to the Supreme Judge of the world for the rectitude of our intentions, do, in the Name, and by Authority of the good People of these Colonies, solemnly publish and declare, That these United Colonies are, and of Right ought to be Free and Independent States; that they are Absolved from all Allegiance to the British Crown, and that all political connection between them and the State of Great Britain, is and ought to be totally dissolved; and that as Free and Independent States, they have full Power to levy War, conclude Peace, contract Alliances, establish Commerce, and to do all other Acts and Things which Independent States may of right do. And for the support of this Declaration, with a firm reliance on the protection of divine Providence, we mutually pledge to each other our Lives, our Fortunes and our sacred Honor.


Button Gwinnett

Lyman Hall

George Walton

North Carolina

William Hooper

Joseph Hewes

John Penn

South Carolina

Edward Rutledge

Thomas Heyward, Jr.

Thomas Lynch, Jr.

Arthur Middleton


John Hancock

Samuel Adams

John Adams

Robert Treat Paine

Elbridge Gerry


Roger Sherman

Samuel Huntington

William Williams

Oliver Wolcott


Samuel Chase

William Paca

Thomas Stone

Charles Carroll of Carrollton


George Wythe

Richard Henry Lee

Thomas Jefferson

Benjamin Harrison

Thomas Nelson, Jr.

Francis Lightfoot Lee

Carter Braxton


Robert Morris

Benjamin Rush

Benjamin Franklin

John Morton

George Clymer

James Smith

George Taylor

James Wilson

George Ross


Caesar Rodney

George Read

Thomas McKean

New York

William Floyd

Philip Livingston

Francis Lewis

Lewis Morris

New Jersey

Richard Stockton

John Witherspoon

Francis Hopkinson

John Hart

Abraham Clark

New Hampshire

Josiah Bartlett

William Whipple

Matthew Thornton

Rhode Island

Stephen Hopkins

William Ellery

Harvard Classics

July 3 – Frank Aretas Haskell: The Battle of Gettysburg

3 Gettysburg by an Eyewitness
An officer in that momentous battle narrates every major action of both armies. Thus we see the swarming lines of Confederates advance – the hand-to-hand struggle.
(Battle of Gettysburg, July 1-3. 1863.)
Read from Haskell‘s BATTLE OF GETTYSBURG Vol. 43, pp. 326335 (end)

Frank Aretas Haskell – Franklin Aretas Haskell was a Union Army officer during the American Civil War who was killed during the Battle of Cold Harbor. Haskell wrote a famous account of the Battle of Gettysburg that was published posthumously.

Harvard Classics

July 2 – Plutarch: Caesar

2 “Julius” Becomes “July”
So that the date for certain festivals would not fall one year in midwinter and in the heat of summer another year, Cæsar reformed the calendar. July was named for him.
Read from Plutarch‘s CÆSAR Vol. 12, pp. 310315

Plutarch – Plutarch was a Greek Middle Platonist philosopher, historian, biographer, essayist, and priest at the Temple of Apollo. He is known primarily for his Parallel Lives, a series of biographies of illustrious Greeks and Romans, and Moralia, a collection of essays and speeches.

In the hope that the government of a single person would give them time (the citizens) to breather after so many civil wars and calamities, made him (Caesar) dictator for life.

Affections of the people to be the best and surest guard (against death) // promised consulships, provided feasts, public entertainment

Past honor a motivation to continue with ideas of greater action

Parthians – The Parthian Empire, also known as the Arsacid Empire, was a major Iranian political and cultural power in ancient Iran from 247 BC to 224 AD.

Hyrcania – a historical region composed of the land south-east of the Caspian Sea in modern-day Iran and Turkmenistan, bound in the south by the Alborz mountain range and the Kopet Dag in the east.

Pontus – a region on the southern coast of the Black Sea, located in modern-day eastern Black Sea Region of Turkey.

Calendar adjustment to account for the “irregularity of time” // Romans wanted to make revolutions of their months to fall within the course of their year

Intercalary month – Mercedonius // was the intercalary month of the Roman calendar. The resulting leap year was either 377 or 378 days long. It theoretically occurred every two (or occasionally three) years, but was sometimes avoided or employed by the Roman pontiffs for political reasons regardless of the state of the solar year. Mercedonius was eliminated by Julius Caesar when he introduced the Julian calendar in 46 BC.

JULY: This month used to be called Quintilis – the Roman word for “fifth” as it was the fifth month of the Roman year. It was later changed to July by the ruler of Roman world, Julius Caesar, after his family name (Julius).

Harvard Classics

July 1 – Charles Darwin: Origin of Species

1 Darwin Not First Evolutionist
While Darwin was working on his theory of evolution, another scientist independently arrived at the same conclusions. Darwin, then, was not the first to study evolution.
(Darwin publishes outline of “Origin of Species” July 1, 1858.)
Read from Darwin‘s ORIGIN OF SPECIES Vol. 11, pp. 517

Lamarck (Jean-Baptiste)Philosophie Zoologique
Hist. Nat. des Animaux sans Vertebres
Geoffroy Saint-HilaireLife
Patrick MatthewNaval Timber and Arboriculture
Robert ChambersVestiges of Creation
Richard OwenThe Nature of Limbs
Baden PowellPhilosophy of Creation

Prior belief species were immutable

Lamarck observed difficulty in distinguishing species and varieties // perfect gradation of forms in certain groups. Attributed to direct action of life conditions

Geoffroy – condition of life or “monde ambiant” // belief that species stopped evolving

Professor Grant (1826) Edinburgh Philosophical Journal vol. xiv. p. 283