Sir Thomas More & Phylax Kallipolis
June 25, 2020 | LINKS TO PHYLAX KALLIPOLIS
Who was Sir Thomas More
The tale of Sir Thomas More, an emblem of the English Renaissance, is steeped in layers of philosophy, literature, and a profound humanistic vision. Born in the vibrant city of London in 1478, his life's arc would reach its zenith and conclude in 1535. As a lawyer, social philosopher, statesman, and author, he was a man of many parts, each aspect reflecting the era's burgeoning spirit of intellectual curiosity.
Perhaps More's most enduring contribution is his 1516 treatise, "Utopia", a literary jewel that draws us into an intricately constructed, autonomous community flourishing on an isolated island. Within this imagined society, shared cultural values and a unified way of life became the harmonious fabric weaving the community together. In "Utopia", More's visionary outlook on societal structures and governance unfurls, showcasing an intellect that was light-years ahead of his contemporaries.
But it was not only his intellect that distinguished More; it was also his unyielding fortitude in upholding his principles, even when faced with the stark consequence of his own demise. His execution emerged as a striking testament to his unwavering moral integrity, elevating him to the status of a martyr.
Over the centuries, More's character has been burnished by the relentless passage of time. He continues to stand tall, a beacon of conscience and integrity. His name resonates in the annals of history, embodying the timeless virtues of ethical steadfastness and intellectual courage. His life serves as a powerful reminder of the indomitable spirit of humanity, and the unyielding pursuit of truth, even in the face of profound adversity.
In the pages of Sir Thomas More's "Utopia", we find a catalogue of revolutionary ideas that have resonated throughout the centuries
In the pages of Sir Thomas More's "Utopia", we find a catalogue of revolutionary ideas that have resonated throughout the centuries.
Leadership in Utopia is not a birthright, nor is it purchased with wealth. It is earned through virtue, wisdom, and dedication to service. Leaders are selected for their moral rectitude and practical wisdom. They don the mantle of public servants, not lords, ensuring the best interests of society guide their rule. This ideal stood as a mirror to the hereditary monarchies of More's time, where lineage, not merit, determined leadership.
Work and leisure in Utopia are thoughtfully balanced. More envisioned a society where everyone labored, but only for six hours each day. Such universal participation reduced the work hours for all. The fruits of this labor were hours generously spent on education and leisure, a far cry from the work-dominated lives of More's contemporaries.
Utopia also bears the stamp of religious tolerance, a concept far ahead of its time. While a certain uniformity in religious practices existed, Utopians enjoyed the freedom to follow their own faith, as long as their beliefs promoted moral behavior and social order.
War, seen as a blight on humanity, was treated as a detested last resort in Utopia. In contrast to the aggressive military policies favored by the 16th-century European powers, Utopians leaned towards diplomatic resolutions for their disputes.
Finally, More's Utopia advocated for universal education, an idea as transformative as it was radical in an era when learning was a privilege reserved for the male elite. In Utopia, this privilege was extended to all citizens, men and women alike, fostering an enlightened, egalitarian society.
These ideas, nurtured in the fertile mind of More, were beacons of progress, illuminating a path towards a fairer, more humane society.
Analysis
In the literary tapestry of Thomas More's "Utopia," an intriguing figure emerges, the Antwerp city clerk and humanist scholar Pieter Gillis, known also as Petrus Giles. As a bridge between More and the renowned scholar Erasmus, Gillis personifies the intellectual camaraderie of the era. In addition to this real-world role, Gillis also finds his persona etched within the confines of "Utopia," serving as a dialogue partner to the enigmatic Raphael Hythloday.
Uncovered in the correspondence between one Raphael Gnosidotis and Petrus Ægidius (Pieter Gillis' Latinized name), we find some intriguing linguistic links:
- Passage 1:
“Guardians exemplify a life of service in their conduct. Firstly, none of them possess personal property beyond what is absolutely necessary. They eschew private dwellings and exclusive stores, allowing entry to all who seek it. Their provisions are restrained, meeting only the requirements of disciplined warriors, men of self-control and courage. They willingly accept a fixed compensation from Kalos Polites Kallipolis, adequate for their yearly needs and naught more.
However, we must also recognize that there may arise occasions when the Guardians, along with the Auxiliary, must assume the trappings of wealth to effectively navigate and harmonize with the affluent leaders they endeavor to guide. At times, they may adopt outward symbols of affluence, with a purpose of avoiding suspicion or standing out conspicuously amongst those they aspire to influence. Such tactics are strategic in nature, driven by the greater aim of steering the State towards harmony and justice.
Gold and silver, still perceived as divine gifts from the celestial realms, reside within Phylax Kallipolis. Thus, the Guardians have no inherent need for the base alloy that circulates among humankind.”
- Passage 2:
“Phylax Kallipolis, yclept the instrument of divine intervention and providential compulsion, shall steere cities, States, and individuals in their quest for perfection. Alas, this lofty endeavor shall not come to fruition until the meagre cohort of Guardians, whom the nobility, kings, and their flatterers shall strive to brand as traitors and madmen, assume the mantle of governance over the State. Furthermore, it is of paramount importance that an equal exigency be imposed upon the State, compelling it to heed their sagacity and abide by their counsel. Alternatively, perfection may also be achieved should kings, or in their absence, the progeny of kings or princes, be bestowed with sagacious guidance and a divine ardor for authentic philosophy.
I find no cause to declare either or both of these possibilities as beyond reach; were they so, we would indeed be deserving of mockery as mere dreamers and visionaries, rather than the well-laid cobblestones upon the road to a more impeccable world for humankind.”
- Passage 3:
“For what justice is there in this: that a nobleman, a goldsmith, a banker, or any other man, who either does nothing at all, or, at best, is employed in things that are of no use to the public, should live in great luxury and splendour upon what is so ill acquired, and a mean man, a carter, a smith, or a plowman, who works harder even than the beasts themselves, and is employed in labours so necessary, that no commonwealth could hold out a year without them, can only earn so poor a livelihood and must lead so miserable a life, that the condition of the beasts is much better than theirs?”
First observation is that Raphael Gnosidotis last name “Gnosidotis” translates in Greek to "Dispenser of Knowledge". In the Utopia, Raphael Hythloday is a fictional character who serves as the narrator of the travelogue-like sections of the book. He is depicted as a well-traveled and learned philosopher who shares his experiences and observations with More and his companion, Peter Giles. He describes the customs, laws, and social structures of Utopia, painting a vivid picture of a utopian society characterized by communal living, equality, and rational governance. Hythloday expresses admiration for the Utopian way of life and advocates for its principles, offering a critique of the corrupt and flawed societies of his time. “Hythloday” translates to "dispenser of nonsense".
The thread of influence becomes even more intriguing where passage 3 above essentially mirrors one in "Utopia," suggesting that More's renowned work may have been directly shaped by Gnosidotis, via Giles. Even more compelling, the preceding two passages above not only resonate with the ethos of Phylax Kallipolis but states its name.
From these observations, we advance the proposition that Sir Thomas More was not merely a detached observer of Phylax Kallipolis, but an active participant. More likely held the title of Guardian or Auxiliary. Or, at the very least, he was a Philos, Didaskalos, or Kalos Politie, his intellect and work guided by the principles of Phylax Kallipolis.
The correspondence between Raphael Gnosidotis and Pieter Gillis presents a fascinating intersection of thought. It is highly plausible that Gillis held the role of a Philos, Didaskalos, or Kalos Politie, while Raphael, a potential pseudonym, served as an Auxiliary.