  More returned to England at the end of October, but not before writing his lengthy epistle to the Louvain theologian Martin Dorp.  Ostensibly a defence of Erasmus and his philological approach to the biblical text, this offers an important statement of humanist ideals, highly critical of the artificial linguistic universe generated by scholastic dialectic and insistent on the priority of Greek, “since it is from Greek that the rest of mankind has received every variety of knowledge”. Evidently the months More spent in the Netherlands had been stimulating and productive: he had established his credentials among the Northern humanists and, as he departed for England, he took with him the draft description of Utopia. Yet, as his prefatory letter to Gillis indicates, he had little leisure in which to continue with it: while heavily engaged with city commitments he was also drawn into court business—as Andrea Ammonio reported: “None bids my lord of York [Wolsey] good morrow earlier than he” (CWE 3: Ep. 389, p.239). This makes it all the more significant that the opening book of Utopia is concerned with issues of political practice within the identifiable world of Europe. The whole framework which encloses Raphael's account of the extraordinary island, the conversation of friends in an Antwerp garden, is focused on the tension between the received order and political idealism. Should one stand aloof like Raphael, rejecting the city of one's birth, or try to modify it in light of the ideal as More's fictional-self attempts to argue? In the late summer of 1516 Erasmus visited London, and this may well have prompted More to complete the book; in any case, More sent the final text to him in the autumn, and it was printed at Louvain in December, with minor additions by Erasmus and Gillis.