Circle of Fine Arts has had the good sense to reissue the perhaps the only utopia written in Spain in the eighteenth century, some say the end of the century, Anonymous Description Sinapi, a peninsula on the southern land , Circulo de Bellas Artes, Madrid, 2011, 126 pp. Written, not published, then see the light of the text had to wait until the seventies of last century, published a Canadian scholar, Stelio Cro, English (1975) and professor of English history, Miguel Avilés (1976) in which it is based edition that also comes adorned with an excellent foreword by Pedro Galera Andreu I draw the previous data. In the prologue he inserted Sinapi utopian tradition in Western and addresses issues of authorship and date of the work.
The manuscript was found among the papers of Campomanes and is not unreasonable to attribute authorship. But there is nothing true. As to date, the discrepancy is large. Cro think that was written in 1682 for good reasons but also for such reasons proposes Avilés (and prologue) a date of mid-century. I have no jurisdiction in the matter but the question that intrigues me is, out in the seventeenth or eighteenth, why not published? Perhaps for fear of the Inquisition? But the work draws practically a Catholic theocracy, and even speaks of a form of inquisition.
As for the author or may not be Campomanes but, of course, is a pro-French. Some expressions such as "laziness" should be recent imports from French or Italian perhaps. The only philosopher mentioned is Mr. Descartes, well written, whose direction is entrusted with the education in Sinapi. How pity Cartesianism with the dominant position of Catholicism is something not even mentioned. Afrancesado addition, the author is well versed in law. The chapter on justice in Sinapi is a technical precision that only a seasoned legal expert achieved. In fact the whole letter was read not as a fictional utopia in the sense that it has from the Moro, but as a draft statute for an ideal community. Because
Sinapi is organized in a hierarchical and rational patriarchal along an axis (the chiefs are called "parents") which, however, the last word is always the Church. The clergy is everywhere, from education to political office. So much for practice. As for the theory of three types of cultivated sinapienses sciences, from smallest to largest are: the natural, moral and divine. That is, I doubt that Sinapi is a utopia but, of course, the author is English and French-style, an unstable mix. More data to identify the Hispanic (or contrahispanidad) of Sinapi besides the fact that the author expressly stated in the last line of the play, which is Sinapi the most perfect antithesis of our Hispanic . Here the question might arise whether it is not very typical of the genus utopian ideal community use to criticize their own. It is, but the criticism is so blurred and the remedies are so absurd that the purpose subtlety disappears sobering.
no utopias in Spain as in France and England, and travel novels because what then write and read were all travel, exploration and, so to speak, "real utopias." Letters From the List of Hernan Cortes to the works of Padre Las Casas, through the diaries of Columbus, history of Bernal Diaz del Castillo, the adventures of Alvar Nunez Cabeza de Vaca or comments Inca Garcilaso de la Vega, all stories are wonderful, unexpected news of new people and unusual behavior in search of El Dorado. In Spain there are no utopias because the whole country was running a. If, moreover, the squandering or not is a matter for another debate. 
Even in the eighteenth must travel in pursuit of the noble savage because lack the philosophical spirit of the Enlightenment and its belief in natural law. Sinapi, as Spain, lives with her back to America but also Europe, absorbed, to Ortega mode. Utopia is
English course so tough. Written in a Castilian gorgeous, pure (except some Gallicism), the elegance of form contrasts with the brutality of some aspects. For example, no slaves Sinapi public and private, in perpetuity and temporary, perfectly regulated. No death penalty but perpetual exile and slavery. The hobby rule is the essential feature of the text. They are regulated to the parties and within them done. The sinapienses, the text says, are happy. But I can not believe that someone who longs to live in an environment in which to regulate the hours you sleep, always rational, efficient, economical. Moreover, if we have to find a junction to Sinapi may be found in the dystopias of the twentieth century. That would be worthwhile.
The tribute paid to Moro and Campanella is that Sinapi is a communist utopia in which there is no private property or money. I have the suspicion that this tendency of utopian to abolish money is proof that want to take things easy because if the money is removed, we must start planning how all the while that when there is money, things work alone (although not always with fair results) and utopians are out of work. Sinapi
is happy because, in addition to no money and everyone works the same, from the prince to the last pawn, has also abolished the nobility. I do not know how this fit into the putative authorship of Campomanes, who was earl earl clear that it was royal appointment and everything depends on when the text scriber, whether before or after the appointment.
English Utopia. Nor are we so different: we believe we can find happiness in the antipodes.
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