Early Tudor Translators: Margaret Beaufort, Margaret More Roper and Mary Basset

Printed Writings 1500–1640: Series I, Part Two, Volume 4

Lee Cullen Khanna

• Publisher: Routledge
• Year: 2016
• ISBN:
  9781351942256
• Edition: 1
• Topic: Literature
• Subtopic: Literary Criticism for Comparative Literature
• Index: Literature

This volume presents the texts of three Englishwomen remarkable both for writing and publishing their work during the first half of the sixteenth century. They also proved themselves nimble survivors of political and religious turmoil, Beaufort suffering for her Lancastrian connections and Roper and Basset for their Catholic allegiance. Significantly, these women turned to translation and to religious texts for their writing and publishing. The choice of devotional treatises authored by men not only mitigated the threat of the female pen, but more important to these writers, enabled them to perform spiritual and material work. Translation was considered to be the fruit of faith, contributing to the writer's own salvation and that of others, notably other women. Margaret Beaufort - Countess of Richmond and Derby, and mother of Henry VII. Lady Margaret's translation of the fourth book of Thomas à Kempis' De imitatione Christi was the first in English. Published in 1504 with Books 1-3, translated by William Atkinson. We reprint Pynson's 1517 edition notable for the clarity of its texts and woodcuts. Her translation from a French version of the anonymous text Speculum aureum animae peccatricis was published by Pynson in about 1506. It was reprinted three times after her death, twice in 1522 and once in 1526. We reprint the 1526 edition held by the British Library. Margaret More Roper was the eldest child of Sir Thomas More and was said to have been an outstanding scholar and writer. Her only published work is the translation reproduced here - Erasmus: A devout treatise upon the Pater noster, published c.1526 by T. Berthelet Mary Roper Clarke Basset was the daughter of Margaret Roper. She was a lady-in-waiting to Queen Mary and an expert in Latin and Greek. Reprinted here is a copy of her translation of her grandfather's final Tower work Of the sorrowe... of Christ before hys taking from the 1557 edition of The English Workes of Sir Thomas More.

William Atkinson, [Thomas à Kempis] Books I–III of A full deuoute and gostely Treatyse of the Imytacion and followynge the blessyd Lyfe of our most merciful Savyour cryst is reprinted from the [1515?] Wynkyn de Worde edition (STC 23956), Cambridge University Library (Sel.5.28). The textblock size is 141 × 93 mm.

¶ A full deuoute & gostely treatyse of y Imytacio & folowynge y blessydlyfe of our most mercifull saul our cryst copyled Laten by the right worshypfull doctor master Iohn Gerson: & traslate into englisth the yere of our lorde. M. d. ii. by mayster wyllya at kynson doctor of diuyuyte: at y speciall request & comaudement of y full excellent pryncesse Margarete moder to our souerayne lorde kynge Hery the. vii. and Countesse of Rychemount and Derby.

The first Chaptre

Here begynneth the boke of Iohn Gerson chauceler of Paris preynig y holy doctrine of crist how we shuld folowe hym & ptepne all wordly vanites.

Who so folowith me sayth cryst our sauiour walketh nat in darkenes: These be the wordes of Iesu Cryste wherby we he exorted to folowe his lore and doctryn if we wyll truely be lyghtened and auoyded from all blyndnes of ignoraunce of mynde. Let oure full affection be to have oure study and mediatacion in the doctryne and lyfe of Ihesu Cryste which excelieth the doctryne of all sayntes. And who so may have the iey of theyr soule sequestrate in wordlye thyinges in this scripture of our lorde may fynde swete manna spirituall fode of the soule. But there be many oft tymes herige the worde of god that hath lytell swetnes or deuoci on therin for theyr in warde affeccions & desyres be rather of bodyly thynges than of gostlye. Therfore if we wyll have true & perfyte understadynge of y wordes of god we must dylygently studye to conforme our lyfe to his preceptis. What auayleth a ma to have subtyll reasons/or argumentis of the Trynyte-curious and subtyll reasons garnisshed with elygance maketh nat a man holy: but the obedience and vertuous lyfe maketh a man dere to god. It is more expedyent to fele the inly compunccion of hert than to knowe y diffynycion therof. if a man have the knowlege of all scripture: also the seyiges of all philosophers withoute grace and charite auayleth nat. for all thynge that is in this worlde is vanyte excepte the loue of god: & his seruyce or to this ende ordred. The moost excellent wysdome in any crea|ture is by contempte of this mutable & transyforye worlde to promote them selfe to the worlde perdursble it is vanite to labour inordynatly for coruptible ryches: transetorious honours: false & flesihely delites: or to desyre any inordinate pleasure temporall y shall brynge a man to perpetuall peyne. Howe vayne thynge is it to desyre longe lyfe: & lytell to fors of a good lyfe to gyve hede to thynges present & to contempne thynges that be to come. Also to fixe our loue on that which shortly vanyssheth away: & to do no diligence to come thider/where be innumerable & perpetnall ioyes Have mynde howe in this worlde nother our iye is sufficyetly satiffyed with seigene our eris with herynge & therfore studie we to w drawe our herte fro the loue of thynges visyble & fadynge & to applie it to the desyres of goodes iuisible & perpetuall for them that folowe sensuall pleasure without restraynynge of reason they spot theyr coscience & lese the grace of god.

The seconde Chaptre of the humble knowelege of mannes selfe

A Very man naturally desyreth to haue know lege. But what auayleth science without the drede of god a pore homely laborynge man dredige godis more acceptable in his feyth/than a curyous Philosopher that laboreth more to knowe the mouynge of Heuen than to order the mocios of his body and soule to the pleasure of god. He y surely knoweth & psidereth himselfe & vnderstadith his owne wisdome hath lytell delyte in the vayne laude of the worlde. if man had knowledge of all thynges in y worlde without charite what shuld it auayle hum in thesyght of god that iugeth man after his dedes Refrayne thyn appetyte of iordynate desyre of curious knowledge of those thynges y rather shall disease thy soule & withdrawe it from the vnyte & charyte of god/than excyte it therto. As wele many of this maner of lernyd men desyre to be reputed and holden wyse in multiplyinge wordes which if they delyte the herynge/they refresshe & fede nat y soule but lytel. But a good lyfe & pure cosciece refressheth the mynde & enduceth man to haue ferme cofidence in god. The more knowlege that man hath: & worketh nat conformable: the more shalbe his peyne at the day of dome: & therfore exalt nat thy selfe of any exafte or cunnynge but rather fere that thou displease nat god iabusion therof. Remebre if thou knowe many thynges & excedest other in cunynge yet consider that there be many mo thynges that thou arte ignoraut of/& many that be more wytty & excellet & lerne desyre to be unknowen: & of small reputacion: This is the moost expedient and profitable lesson: the very knowlege & cotempte of thyn owne selfe. It is a great wisdome & pfeccyon to have of thyselfe lytell confidece and estymate well of other. if thou seystany persons openly synne or commytte any great eryme: yet thou shuldest not iuge thy selfe better than them: for thou knowest nat how longe thou shalt pseuer in goodnes or fro the fame crime we be all frayle and thou shuld Iuge no man more frayle than thy selfe.

The. iii. Chaptre of doctryne of truthe

That persone is happy whom truthe diligetly informeth nat by fygures or voyces faylynge but by inearde inspiracion. Our opinion/& vnderstandynge many tymes disceyueth vs. what auayleth it vs for to labour busyly for y knowlege of those thynges/whiche shall nouther helpe vs yt we knowe them nor disauauntage vs if we therin be ignoraunt at the day of iugement. It is great foly to dispice thynges. pfytable/and necessary/and to labour for those thynges that be curious & dampnable. Blessyd is that persone whome God techeth for in hym be all good thynges that man may wyll or desyre. A good lorde: in thy gracious presence let other doctours and all other creatures kepe silence & thou onlye speke to my soule: for the more man is ioyned to hym in in warde mekenes: the more here ceyueth of spirituall lyght of grace. wherby he knoweth many secrete mysteries hyd from other people/The pure symple & stable mynde is nat ouercome or febled/for it referreth euery labour to the honour of god & iforreth it selfe to cesse from all other thynges that be nat in the syght of god acceptable: who resisteth and letteth a man more tha his owne sesuall affeccion? we rede of many Emperours & coquerours/that conquered kyngdoms and empyres and yet neuer ourecame ne subdued theymiselfe/for that is one of ye moste victorious coquestis/where man perfytely ouercometh hym selfe. This shulde be our daylye batayle to stryue with our selfe/and the more vyctoryes the soule hath of the bodye/ the more stronge it is: and more apte to encrease and to growe in grace. Every perfeccyon in this lyfe hath somepfeccion annerid to it. And there is no knowledge in this worlde but it is myrt with some derkenesse of ignoraunce. The humble knowelege of thy selfe ys more sure wey to heuen/than the curious iquisicion of pfounde knowlege of thynges vn psytable: the sciens of euery thyng well ordred is good but a clere conciens & a good lyfe is moche better. And there by dyuers that study rather for excellence of cunnynge than good lyuynge: therfore they fall in errour & brynge forthe litel frute or none. O wolde god they wolde indeuour themselfe as dylygently to auoyde vyce & plant vertue in theyr sowels/as they be to moue eurious questions & multiply supflu langage: than there shulde nat be so moche occasion of synne shewed to the people nor so moche occasion of synne shewed to the people nor so moche dyssolute lyuige i religion. At y day of iugemet if shall nat be layde to our charge what we have red orlerned or how pleasautly we have lyued: but what we haue don & how religiously we havelyved/where be now all y royall poetes w theyr craftye coueyed poemes & elegant oratours with theyr oracios garnisshed with eligancy: the philosophers with theyr pregnaunt reasons & serences. Diuers of these maner of clerkes we haue knowen in our dayes now theyr curiosite is passed and other me occupie theyr prebendes & promocions that they possed: It they were here nowe agayne I suppose they wolde nener labour so busily for curiosite in knowlege ne teporall promocyons. Nowe they had leuer than all this worlde that theyr entet had ben accordynge to the holy doctryne of scripture than the study had be happy. O he we many in maner of euery state perisshith in this worlde by vayne glory that more desyre to please prynces and prelates & other patros for a temporall promocion tha truly & inwardly to serue god for the promocions eternall. These desyre rather by pompe & pryde to be great in the worlde: tha by mekenes & charite to be in fauoure with god/& therfore they vanisth i theyr thoughtis & desyres as the smoke that euer the more it ascedeth the more it fadeth & faylith That persone may be named great in grace that is incendyd with charite & is pfytly obedient by humylyte contempnynge the inordinat desire of preemynes or of dignite. And he is prudet that reputeth all worldely pleasures & goodes as vyle dunge in comparyson of the celestyall goodis whiche we shall haue in the perfite possession of the loue of Iesucrist. And y pson is verely well taught y euer inforcith hym selfe to forsake his owne wyll and foloweth the wyll of god.

The fourthe Chaptre is of credence in beleuynge

I Tis nat expediet nor wysdom to beleue euery worde or inly mocio of our mynde: but we must consider that it is accordynge to the scripture of god & in no wyse contracy therto. But I lament for sorowe the lyght & frayle disposicion of the ipen fite people that be swifte to beleue & speciallye those thynges that be the hurt of theys owne soules/and the decment of theyr neyghboure. But the wyse/& perfyte men knowynge the fraylte of man more pne to euyll than to good be nat so lyght to beleue euery worde that they here. It is great wisdom and also discrecion to be sober in iugement & other delynge & nat to haue ouermoche confidence in our ppre dedes ne to recherse other thynges lyghtlye beleued & herde & euer to gyuehede to take councell of a wyse & a well conscience man & euer gladder to be instructe of another than to folowe thy ppre intencyon or mynde. A good lyfe maketh y to be reputyd wyse in the syght of god & to have i many thynges experience. Euer the more meke & obediet a man be to god the more wyse & quyet shall he be.

The. v. Chaptre is of y redynge of holy scripture

The pricipall thynge y we shall iquyre i scripture is charite & nately gance in speche & we shuld endeuoure our selfe to rede the scripture with as great feruour of spryte as it was receyued firste And wisdome wolde we shulde folowe those auctotes and bokes where we may haue most swete & pfitable fedynge for o wre sowle. The fame of sotell phylosophers the knowlege of poetes & retorike as a smoke or fume vanisiheth away: but the truthe of god abydeth without ende. and as our lord spekith to vs without excepcion of persone moste expedientlye to vs so we shall without any excepcion of feyth full persone or werke study/and rede those werkes that most we thynke shulde please god & to vs most pfytable It thou wolde dra we the spirituall watir of wisdom out of the well of scripture inclyne y vessel of thy soule by mekenes & confidence without desire of curiosite or name of excellence Inquyre dilygently & quietly receyue the holy sentesis of seyntis let nat the puerbes & holy wyse simily tudes of blessyd faders displese y for they were nat spoken wout cause.

The. vi. Chaptre of affeccios iordynate.

WHan someuer a man hath inordinate desyre to any thynge than he is made inqete i him selfe the proude ma and the couetouse be neuer quiete in theyr myndes. But a meke and a pore man in spyryte be conscruaunt in great quyetnes of mide/That persone that is nat mortyfyed perfytly is sone ouercome in lytell & vyle teptacions & soone inclined to sensible pleasures. And if he shall withdra we his mynde fro exthly thynges it is with great difficulte. And therfore they haue great heuynes i herte & sone be miscotent if they be resisted. And if they folo we theyr sensuall appetite anone they be greuyd w rumours of coclece in as moche as they haue folowed the sensuall passios y rather dispose to inquietnes of mynde tha rest in resistige sensuall passios plesours we shall come to pfyte rest & infolowynge them to great inquietnes There may nat be coteyned rest i the herte of man that gyueth hym selfe to execute his carnall desyres or moche is conuersaunt with out warde thynges but in the sowle that hath most delyte to god & in inlye goodnes of thy sowle may be founde true rest.

The. vii. chaptre of vanite & elacio to be auoyded.

THat pson may be called vayne that putteth his hope i any man or creature Cake it nat for no repreue to do scruice to other or to be reputed pore for the loue of Ihesu Cryste haue lytell confydence in thy selfe but that thy hole hope and trust be in god/ do that is in the to please his grace and god with his gracious assistece shall be with the in thy will and dyrecte thy werkes: Haue neuer confidence in thyne owne cunynge ne in any worldly subtilte of any lyuynge creature: but in the mercyfull grace of god that neuer suffreth creature fynally to be withoute comforte that had theyr full confidence in hym and those that haue full affyaunce/or hope in theyrselfe he maketh or suffreth to fall and so subdueth them Auaunce nat thy selfe i the abudauce of ryches ne of great powere of thy temporall frides but all onely in god: in whome is all abundaunce of ryches and puyssaunce of myghte. And he aboue all thyng desyreth to gyue his owne selfe to those that dyspose them selfe to receyue hym by grace. Exalte nat thy selfe of any bodyly vertue for all suche sone be corrupte and vanisshe awey by a lytell infirmyte In haunce nat thy selfe of any naturall habilite left god of nature be myscontente with the. Repute nat thy felse better than other: lest that thou be founde worse in the syghte of god: that beholdeth the enlye dysposicyon of euery soule, and dyuers tymes discomendeth those thynges that men in this worlde comendeth. And therfore if thy werkes please men ferelest they displease god. And if there be any goodnes or vertue in the: beleue that there is more in other. And euer desyre of God that the vertue of mekenes may abyde in the. It shall neuer hurte the yf thou iuge thy selfe the leeit & most vyle of all other & in preferrynge of thy selfe afore other thou mayste lyghtlye offende. there is true and sure pease in a meke soule. And in a proude herte contynuall enuye and indignacyon.

The. viii. Chaptre of moche famylyarite to be auoyded.

SHewe nat thy secrete counsell to euery man but to hym that is wyse secrete and dredeth god. Inhaunt nat moche the company of younge psons and straugers. Use no adulacyon for to come to any temporall proinocion nor for that consyderacyon exercyse nat moche the company of my ghty/& great men y be contynually busy in worldly thiges Be desyrous to be accompanyed with meke & charitable men: & with those that be of goodmaners: and atuous: & trete with them of those thiges that may edifye & strength thy soule & be nat famisier with any pson wherby thou maist lightly be tempted or in famed. if is necessary to haue charyte with euerye persone: but nat famylyaryte but with those y may helpe to promote the to the famylyarite of god/& of his augels. Somtyme wese that sommen beynge of great fame: and yet theyr bodylye presence is nat moche profytable: & there be som that with theyr bodely presece wene to pfyte other. wha they by theyr indiscression & euyl maners rather discomfort/and hurte those that they wene to helpe & comforte.

The. ix. Chaptre of meke subieccion & ob...

Table of contents

• Cover
• Half Title
• Title Page
• Copyright Page
• Table of Contents
• Original Copyright
• Preface by the General Editors
• Introductory Note
• [Thomas à Kempis] A full deuoute and gostely Treatyse of the Imytacion and followynge the blessed Lyfe of our most merciful Savyour cryst
• Margaret Beaufort, [Author uncertain] The mirroure of golde for the synfull soule
• Margaret More Roper, [Desiderius Erasmus] A deuout treatise upon the Pater noster
• Mary Roper Clarke Basset, [Sir Thomas More] Of the sorowe … of Christ before hys taking