50   EARLY THEORIES OF TRANSLATION

THE TRANSLATION OF THE BIBLE   51

of which Tyndale complains. The prohibition of "open reasoning in your open Taverns and Alehouses" 1 concerning the meaning of Scripture, included in the draft of the proclamation for the reading of the Great Bible, also implies that there must have been enough of popular oral discussion to count for something in the shaping of the English Bible. Of the serious comment of more competent judges many records remain, enough to make it clear that, although the real technical problems involved were often obscured by controversy and by the common view that the divine quality of the original made human effort negligible, nevertheless the translator did not lack the stimulus which comes from intelligent criticism and discussion.

The Bible also had an advantage over other translations in that the idea of progress towards an accurate version early arose. Unlike the translators of secular works, who frequently boast of the speed with which they have accomplished their tasks, the translators of the Bible constantly mention the long, careful labor which has gone to their undertaking. Tyndale feels in his own work the need for revision, and so far as opportunity serves, corrects and polishes his version. Later translators consciously based their renderings on those of their predecessors. St. Augustine's approval of diversity of translations was cited again and again. Tyndale urges "those that are better seen in the tongues than I" to "put to their hands to amend" any faults they may find in his work.2 George Joye, his assistant, later his would-be rival, declares that we must learn " to depend not whole on any man's translation." "Every one," says Coverdale, " doth his best to be nighest to the mark. And though they cannot all attain thereto yet shooteth one nigher than another "; 4 and again, "Sure I am that there cometh more knowledge and understanding

Pollard, p. 266.   2 Ibid., p. 112.

Ibid., p. 187.   4Ibid., p. 205.

of the scripture by their sundry translations than by all our sophistical doctors. For that one translateth something obscurely in one place, the same translateth another, or else he himself, more manifestly by a more plain vocable." 1 Occasionally the number of experimenters awakened some doubts; Cromwell suggests that the bishops make a "perfect correction"; 2 the patent granted him for the printing of the Bible advocates one translation since "the frailty of men is such that the diversity thereof may breed and bring forth manyfold inconveniences as when wilful and heady folks shall confer upon the diversity of the said translations "; 3 the translators of the version of 1611 have to "answer a third cavil . .. against us, for altering and amending our translations so oft"; 4 but the conception of progress was generally accepted, and finds fit expression in the preface to the Authorized Version: "Yet for all that, as nothing is begun and perfected at the same time, and the later thoughts are thought to be wiser: so, if we building on their foundation that went before us, and being holpen by their labors, do endeavor to make that better which they left so good; no man, we are sure, hath cause to mislike us."

But the English translators had more far-reaching opportunities to profit by the experiences of others. In other countries than England men were engaged in similar labors. The sixteenth century was rich in new Latin versions of the Scriptures. The translations of Erasmus, Beza, Pagninus, Munster, Etienne, Montanus, and Tremellius had in turn their influence on the English renderings, and Castalio's translation into Ciceronian Latin had at least its share of discussion. There was constant intercourse between those interested in Bible translation in England and on the Continent. English refugees during the persecutions fled across the Channel, and towns such as Worms, Zurich, Antwerp,

1 Coverdale,'Pro/ogue to Bible of 1535.   2 Pollard, p. 196.

3 Ibid., p. 259.   4 Ibid., p. 365.   s Ibid., p. 360.