This is episode 223. It is on Margaret Roper who is remembered as Thomas More‘s daughter, but is so very much more.

In the vibrant tapestry of 16th century scholars and luminaries, Margaret Roper emerges as a figure of remarkable intellect and spirit. The eldest daughter of Sir Thomas More, Margaret stood as a beacon of female education and intellectual prowess.

In an era where the intellectual ambitions of women were often mostly sidelined, her life and works not only reflect the deep bond with her father, but also her own formidable legacy as a scholar, writer, and translator.

Margaret Roper’s story is a testament to the power of education and the spirit of humanism that transcended the confines of gender in Tudor England. Margaret was cradled in an environment that was a rarity for women of her time, a scholarly sanctuary where intellect and education were cherished and nurtured.

Born to Sir Thomas More, a titan of Renaissance humanism, and his wife Joanna, Margaret was imbued from an early age with a love for learning. The More household was a hub of intellectual activity frequented by luminaries like Erasmus, who left an indelible mark on Margaret’s education.

Under the tutelage of her father and other eminent scholars, Margaret mastered Greek and Latin, delving deep into the realms of philosophy, history, and literature. This foundation laid the groundwork for her later contributions to literature and translation, marking her as one of the most learned women of her time. Her education was a blend of rigorous scholarship and humanist ideals and it set Margaret apart in a society where women’s intellectual pursuits were often constrained within the domestic sphere.

Margaret’s personal life was deeply intertwined with those intellectual pursuits, especially after her marriage to William Roper in 1521. William was a Lutheran who converted back to Catholicism, reflecting the deep religious and intellectual discussions likely prevalent within their household. Their home became a nexus of scholarly activity, mirroring the intellectual environment of her childhood.

This union not only consolidated her personal life, but also extended her intellectual engagements as she navigated the complexities of Tudor religious and political landscapes alongside her husband. Roper and her husband had five children, Elizabeth, Margaret, Thomas, Mary, and Anthony. Roper’s third daughter, Mary, is also known as a translator, which Margaret was too, and we’ll talk about that.

William Roper, Margaret’s husband and Thomas More’s son-in-law, he actually called him “son Roper”, actually created the first biography of Thomas More, but his efforts aren’t remembered as well as his wife’s, and we will talk about the way that she preserved her father’s memory as well. But William Roper’s biography of More is interesting because he was a witness in Henry VIII and Thomas More’s disagreement and was part of that trial.

Margaret’s educational journey is a compelling narrative of intellectual ambition and achievement within the context of early 16th century England, a time when the societal norms for women were restrictive and conservative. Her education was deeply rooted in Christian humanism, and it challenged these norms and set a precedent for women’s education in her period.

Christian humanism, with its emphasis on the critical study of scripture and the classics alongside a moral and ethical application of this knowledge to improve society, provided a rich framework for Margaret’s intellectual development. Margaret’s education was not just about acquiring knowledge, it was about shaping a person capable of contributing to the intellectual and moral discourse of the time.

This approach to education was characteristic of the stability and prosperity of early Tudor England and reflected the humanist views prevalent among the English intelligentsia. Her father and his circle including Erasmus, like we said, were at the forefront of this intellectual  movement.

Advocating for a pedagogy that emphasized critical thinking, moral integrity, and the active application of knowledge, Margaret and her sisters were educated in a manner that was remarkably progressive for the time.

They were not only taught to clean up and copy out their letters, but were also encouraged to engage with substantial texts, such as those by Levy, making such progress in Latin that they could read and understand complex authors without needing external explanations.

Humanist Education

This educational environment influenced by humanist methods developed in Italy and brought to England by scholars like Erasmus promoted a level of intellectual engagement for women that was unprecedented. Sir Thomas More’s approach to his daughter’s education was holistic, aiming to furnish them for the whole scope of human life, ensuring that they became well rounded individuals.

This was a departure from the traditional education of women, which was often limited to preparing them only for domestic roles. More’s philosophy of education was deeply humanist, valuing learning for its intrinsic worth and its capacity to enrich human virtue, rather than for the pursuit of glory or fame.

Margaret’s encounters with Erasmus, who praised her translation skills and intellectual acumen, highlight the significance of her education. Erasmus’ Precatio Dominica, which Margaret translated, stands out not only as a testament to her scholarly abilities, but also as a marker of the intellectual output of women during this period.

Although the publication of her work was constrained by societal norms that prioritized women’s virtue and propriety over public recognition, Margaret’s educational journey And her contributions to the intellectual landscape of her time remain a powerful testament to the  impact of the humanist education.

Margaret Roper’s story, therefore, is not just a tale of personal achievement, but also a narrative about the transformative power of humanist education in challenging and reshaping societal norms, especially for women.

Her intellectual legacy marked by her contributions to literature and translation underscores the potential of education to empower individuals to transcend the constraints of their time and contribute meaningfully to the cultural and intellectual heritage of their society.

Margaret’s contribution to literature and translation in the 16th century underscore her significant intellectual prowess and her pivotal role in the cultural and scholarly exchanges of her time. Her work, particularly the translation of Erasmus “A devout Treatise upon the Paternoster” exemplifies her mastery of languages and her deep engagement with the humanist intellectual currents of her period.

This translation is not merely a linguistic accomplishment, but also a testament to her understanding of complex theological concepts. making her one of the first non-royal women to achieve recognition for such a scholarly endeavor.

Her Intellectual Legacy

Her correspondence with prominent intellectuals further highlights her active participation in the intellectual discourse of the time. These letters were not just personal communications, but were also forums for scholarly exchange through which Margaret engaged with and contributed to the broader intellectual community.

Her interactions with people like Erasmus, who praised her abilities and dedicated works to her, reflect the respect and recognition she garnered among her contemporaries. Beyond her own literary and scholarly contributions, Margaret played a crucial role in preserving and promoting her father’s legacy.

After Thomas More’s execution, she was instrumental in collecting, preserving, and maybe even editing his letters and writings. Her dedication to her father’s intellectual heritage went beyond filial piety. It was an act of preserving important humanist texts that contributed to the cultural and intellectual fabric of her time.

By ensuring that More’s works continued to circulate and to be read, Margaret helped to cement his place in history and ensured that his humanist ideas and principles continued to influence future generations.

Margaret Roper’s literary and translation efforts, coupled with her commitment to preserving her father’s legacy, highlight her as a figure of considerable intellectual and cultural significance. Her work not only reflects her own scholarly achievements, but also her broader contributions to the humanist movement and the intellectual landscape of 16th century England. Through her efforts, she helped to foster a culture of intellectual exchange and preservation that transcended the boundaries of her own life and work.

Let’s talk about the relationship between Margaret and her father, Thomas More. It was emblematic of a deep intellectual camaraderie and emotional bond that was beyond the typical father daughter dynamic of the time. This bond was not only rooted in family affection, but also built upon a shared passion for learning and humanist ideals.

More recognized Margaret’s intellectual potential early on, and he nurtured her mind with humanism making her his intellectual confidant. This unique relationship allowed Margaret to engage in scholarly discussions and debates, an opportunity rarely afforded to women in the 16th century.

Margaret’s visits to More during his imprisonment in the Tower of London were poignant demonstrations of their enduring bond. These visits weren’t just a daughter doing her duty, they were also moments of intellectual and emotional exchange. Margaret acted as a conduit, smuggling letters to and from More, which were crucial for maintaining his connection with the outside world, and for preserving his thoughts and teaching for posterity.

These acts of courage and loyalty underscored her deep commitment to her father and his legacy. Margaret’s role in preserving More’s works posthumously was perhaps her most significant contribution to their intellectual partnership.

After More’s execution, she took upon herself the task of collecting and safeguarding his writings, an endeavor that was fraught with risk given More’s political standing at the time. Her efforts to compile and edit his letters and other works ensured that More’s humanist legacy would endure through these efforts.

She became an integral steward of her father’s intellectual heritage, demonstrating a profound understanding of his ideas and a steadfast commitment to ensuring their place in history. The dynamic between Margaret and Thomas More was a fusion of intellectual partnership and deep family love, illustrating the profound impact that such a relationship can have on the preservation and promotion of humanist ideals.

Margaret Roper’s legacy extends far beyond her personal achievements, casting a long shadow over the landscape of women’s intellectual history and the humanist tradition in Tudor England. Her life and work challenged the conventional boundaries assigned to women in her era, positioning her as a vanguard of female intellectuality and education.

In a time when the social roles for women were confined to the domestic sphere, Margaret’s scholarly pursuits and literary contributions represented a bold departure from the norm. Embodying the humanist ideal of intellectual and moral development, Margaret Roper helped to pave the way for future generations of women scholars subtly challenging the gender norms of her society.

We don’t have much information on how the public at large would have reacted to her scholarly pursuits. There’s no specific record of any kind of direct backlash against her for her intellectual endeavors. But the general climate of the period suggests that her activities would have been exceptional and possibly viewed with skepticism by some. So she was definitely swimming upstream, as they say.

She did, of course, receive praise from prominent figures like Erasmus, which indicates that within the intellectual and humanist circles, her abilities and contributions were highly respected and admired. Erasmus actually dedicated his Commentary on the Christian Hymn of Prudentius to her, suggesting a level of esteem and recognition that transcended typical gender barriers of the time.

However, outside of these progressive circles, the broader public might have viewed a woman’s involvement in these kind of intellectual pursuits as unusual or even inappropriate. Education for women was limited, focusing on domestic skills and moral and religious instructions rather than the classical education afforded to their male counterparts.

Her Burial

Margaret Roper died in 1544. She was buried in the Chelsea Parish Church, and the Oxford Dictionary of National Biography quotes that she was buried possibly with her father’s head which is slightly weird.

I tried to do a little bit more research into that and I came across an article about what happened to Thomas More’s head after he was beheaded. And the article that I found said that Margaret, his beloved daughter, actually did get his head from a stake on London Bridge where they had put it after the execution and then she preserved it in spices and was buried with it in Chelsea when she died in 1544.

That’s kind of a weird story, but there’s also an article that I found pretty grisly. Bits and Pieces on Historic UK, and it’s an article all about how the body parts of miscellaneous famous people often go missing only to reappear hundreds of years after the demise of their owners. This gives a little bit more detail saying that Margaret Roper bribed the bridge-keeper to knock the head down and she smuggled it home.

This article also goes into detail of something that I had not read anywhere else, so I’m not sure, but it says she preserved the head in spices, but was betrayed by spies and imprisoned, but was soon released.

Then apparently in 1824, her vault was opened and More’s head was put on public view in St. Dunstan’s Church in Canterbury for many years. That, of course, led me down a rabbit hole, because how can it not?

And I found on the website a Celebration of Women Writers. This is a book by Charlotte M. Yonge (who was born in 1823 and died in 1901), called A Book of Golden Deeds, published in 1864, and it’s about Sir Thomas More’s Daughter.

It says:
“His body was given to his family, and laid in the tomb he had already prepared in Chelsea Church; but the head was set up on a pole on London Bridge. The calm, sweet features were little changed, and the loving daughter gathered courage as she looked up at them. How she contrived the deed, is not known; but before many days had passed, the head was no longer there, and Mrs. Roper was said to have taken it away. She was sent for to the Council, and accused of the stealing of her father’s head. She shrank not from avowing that thus it had been, and that the head was in her own possession. One story says that, as she was passing under the bridge in a boat, she looked up, and said, “That head has often lain in my lap; I would that it would now fall into it.” And at that moment it actually fell, and she received it. It is far more likely that she went by design, at the same time as some faithful friend on the bridge, who detached the precious head, and dropped it down to her in her boat beneath. Be this as it may, she owned before the cruel-hearted Council that she had taken away and cherished the head of the man whom they had slain as a traitor. However, Henry VIII. was not a Creon, and our Christian Antigone was dismissed unhurt by the Council, and allowed to retain possession of her treasure.”

So I’m not really sure. I can’t really say what I would do if I was in that position. It’s a horrible position to be in. And there you go. Margaret Roper kept her father’s head. Then it was on display in 1824.

Margaret Roper’s life and achievements stand as a beacon of intellectual and moral fortitude in 16th century England. As a scholar, translator, and preserver of her father’s legacy and also his head, she carved a unique path that challenged and expanded the roles available to women in her time.

Her contributions to literature and translation coupled with her efforts to maintain the humanist legacy and the head of Sir Thomas More, underscore her pivotal role of the cultural and intellectual occurrence of the period. So there we go. The life and trauma of Margaret Roper, an extraordinary woman.