Utopian Women

The women living during the Early Modern period experienced a rather hostile environment, as they were considered man’s unreliable counterpart. Writers of this era often reflected these views throughout their works. Pierre Beaumarchais’ Marriage of Figaro depicted the characters Suzanne and Countess of Almaviva in a similar light. However, Thomas More’s Utopia and Tomasso Campanella’s The City of the Sun strayed from this historical perception of women. The fictitious works of Beaumarchais, Campanella, and More propose alternative political and social reforms embodied within the society of the narrative. After taking into account the role of women in the societies of Utopia and City of the Sun, as well as their ideas about love and family,

Suzanne and the Countess of Almaviva would enjoy the freedoms found in More’s Utopia, but Campanella’s City of the Sun would offer the two women greater opportunities.
The origin of Suzanne and Countess of Almaviva, The Marriage of Figaro, coveys the standard European belief that women were subordinate to men, especially those of higher social standing. The idea of blue-blood favoritism can be seen in the interactions between Suzanne, the Countess and Count, and Figaro. These characters also symbolize how different groups within European society treated one another. The story revolves around the married Count’s perusal of Suzanne, who was engaged to his servant Figaro. The Count’s position of power gave him control over Suzanne, as well as others, who in turn had to be cautious in her declines of his advances. His attempts to “get [Suzanne] alone for a few minutes to exact an ancient droit de seigneur” are another sign of aristocratic privilege in European society reflected in the work (Beaumarchais 108). The “droit de seigneur” translates to the legal right of a lord or nobleman to sleep with a married or engaged woman. This concept exemplifies an unequal social hierarchy that favored men at the price of women’s rights and freedoms.
Had Suzanne and the Countess been placed in Thomas More’s Utopia, they would flourish given the freedoms found within the social structure. Women are allowed to work and vote, implying that they are more involved than their European counterparts, whose contribution to society revolved around their marriage, reproduction, and caring for the husband and children. Raphael explains “The women of priests are the most extraordinary women of the whole country, sometimes the women themselves are made priests”, which is a significant difference from European society and the world of Suzanne and the Countess, as those societies would have never left a highly regarded position left to women.
Suzanne and the Countess of Almaviva would appreciate the value the Utopians place on marriage.

While marital unions in More’s Utopia are not forcefully arranged by class or social standing as many in the Early Modern period, they were not based on feelings or true love or passion either. They stressed the concept that choice and great consideration were important in matters concerning marriage. “All men are not so wise as to choose a woman for only her good qualities” (More 58). This caution is seen in their tradition of the bride and groom presenting their naked bodies to one another before the wedding. This idea ensured that both spouses knew exactly what they were getting into. Utopians were especially mindful of choosing their spouse because divorce was unusual and had to be approved by the state. The deliberation shown by couples within Utopia would provide Suzanne and the Countess say in their marriage, similar to this aspect of life in their original work. The Barber of Seville and Marriage of Figaro allows the women to have an opinion on their marriage, as the Rosaline (the Countess) consents to her marriage with the Count and Figaro and Suzanne are both willing parties in their own

marriage.
The Utopians stand on adultery would present greater opportunities to the two women. Raphael informs More, “They punish severely those that defile the marriage bed” (More 59). The first offense results in slavery for each, the second offense is a death sentence. Women whose husbands were unfaithful were allowed to divorce and remarry. This is a key significant difference in Utopia that would help the women fare well. The shame, severe consequences, and dishonor brought on by being unfaithful would prevent the philandering of The Countess’ husband and Suzanne’s. This would completely alter the life of the Countess in particular, as the Count would no longer hold the belief that natural order of life involves the woman’s job of keeping her man faithful, satisfied, and entertained. This would be yet another way in which the women would thrive in More’s Utopia.
A detrimental aspect of Suzanne and the Countess in Utopia would be the structure of families and patriarchal relationships. While women had choice in becoming married in Utopia, once they were wed, a strict submissive relationship was cemented. As in European societies of that period, “Husbands have the power to correct their wives” (More 59). Women were given little freedom and independence in their married life. This statement from St. Thomas Aquinas reflected the beliefs of many people, that “Man has more reason and logic, therefore men should have authority”. This gives the message that women were not considered wise or educated enough to have a say in their own marriage or other affairs, which left all the power and decisions up to men.
Similar patriarchal ideas reflected onto the family as a whole, as well as the ideas of government.

On “Their manner of living in society: the oldest man of every family is its governor; wives serve their husbands” (More 39). The family could be described as a “little commonwealth”. The ruler or father tie together the family or kingdom. A ruler does for his subjects as a father does for his children- provides safety, shelter, economic stability, and disciplines. The subjects- mother and children- were expected to show loyalty, love, and respect. An abnormal family structure would be one in which a powerful woman had influence over her hen-pecked and feeble husband. These attitudes reflected the aversion to a dominant woman, which would be a shortcoming to Suzanne and The Countess. Their trick on the Count would be frowned upon in Utopia because it suggests that the women are trying to defy gender roles and the patriarchal society that gave men all the

power.
Suzanne and the Countess would be restricted by this idea that women were naturally weaker compared to males, especially in the aspect of work. While every Utopian is required to work, Raphael claims, “Women, for the most part, deal in wool and flax, which suit best with their weakness” (More 34). On the other hand, men were assigned the more crude and strenuous physical labor. While labor division was not uncommon throughout history, this classification of females as the weaker sex was damaging to society’s perception of them. As mentioned earlier, women were allowed to become priests, but in religious festivals, “Both wives and children fall on their knees before their husbands” (More 87). This practice of prostration reflects that the idea that men are more religiously pure than women. This presents another obstacle to the two women, who would then be looked down upon by men. These gender roles are also present in the emphasis on women playing the role of mother and caretaker. The Utopians asserted that “No family may have less than ten persons in it” (More 38). This regulation implies that their society placed a high value on reproduction and fulfilling their obligation of creating a family. These limitations within their work combined with the women’s proper role of being a mother would be very oppressive for both Suzanne and the Countess. It would leave them with little chance for opportunity to do anything other than care-taking or simple tasks. This would change little for Suzanne, as she was used to waiting on and attending to the Countess. These ideas about gender roles are not far from those held by Europeans in Early Modern period.