In this passage More discusses the eagerness of Utopians to learn the greek language and to read ancient Greek works. This interest in the Greeks directly ties back Humanist beliefs and studies in this time which center around the studying of ancient text. Thus, by highlighting the Utopians great interest in these text as well as their amazing intellects, More is validating the importance of ancient work. Essentially he trying to show how important these work are by explain how prized they were by these amazing intellects who had no previous connection/ exposure to these ancient works With this elevation of humanism in mind the rest of this section can be read with More’s own education in mind allowing for the uncovering of more humanist methods.

In this passage More revels that in Utopian society it is possible, through rare, for women to become priest. While it is possible for women to become priest they may only do so if they are wise and the widows of former priest. This means that a woman can only achieve the prestigious role of being a priest through man making her reliant on the marriage and the loss of a husband. This highlights that while More likes to present Utopia as a place of great equality, it does still have rigid gender-norms and practices. Thus bring into question what other restrictions are place on women and what other aspect of this society is More miss-presenting.

“Dignity” - The term dignity stems from the terms “Dignitary” and “dignete”. The word dignitary refers to “A person holding a high office or position” and the word dignete was used in reference to “An honourable office, rank, or title; a high official or titular position”. Similarly to its root words the term dignity was also used in regards to rank or position being used refer to an “Honourable or high estate, position, or estimation”. Overtime this term evolved from primarily representing the prestigious and “Honourable” positions a person held to the “estimation” the honorableness and worthiness of a person. Therefore, in this reference the term “dignity” is being used to signify that More is discussing how a the rank prince is signified by a sheaf of corn and not elaborate jewels. This idea of rank or “dignity” being illustrated through the humble means of a sheaf of corn rather than elaborate jewels could be a meant to question what is valuable or honorable in this society of clearly a dignity of a high statues shun traditional showing of wealth. Additionally, the ambiguous meaning of the word “dignity” in this time leaves into question the character of this prince. Is he honorable? What does honor even mean in this society? It is quite possible that the price is a man of honor as he reached this honorable position; however, it is unclear how one gains the title of prince is this society.

Cornelius Graphey was a flemish man who lived from 1482-1558. In addition to serving as the secretary of the city Antwerp, Graphey was also an academic and publisher/printer. In 1522 Graphey was arrested on charges of heresy after he released a work on Martin Luther , but later released after he recanted his actions. In addition to haven written on Luther, Graphey was also noted as being friends with Erasmus.

The concept of Cornelius having been an academic who knew Erasmus, wrote on Luther and was once arrested on counts of hearsay, strongly suggest that he was in favor of some degree of religious reformation. The idea of Cornelius as being a reformer changes the context “To the Reader” in which he discusses godly living and love, bring in to question what he believed these idea to be and encouraging readers to seek out these concepts in Utopia.

In this context the term “Plato’s city” is made in reference of Plato’s work the Republic n which he lays out his idea for the perfect society. Thomas More was writing in a time in which ancient works had risen sharply in prestige, with humanist considering them to be an integral part of ones education. As such Plato’s The Republic was a highly studied ancient text, therefore Thomas More would have included this reference under the assumption that readers would have recognized what work he was referencing. The assumed recognition of the reference to Plato’s Republic would have invited readers to directly to compare this ideal society to Thomas Moore’s own proposed Utopia. Thus, readers would have been invited to compare the structure of Plato’s society in which people were assigned social classes of Gold, silver, Iron and bronze to determine what role in society they would play to the Utopia society structure in which citizens were seen as being more equal to one another and rotated through societal roles.