❧ THE DEFENCE OF GOOD WOMEN, DEVISED AND MADE BY SIR THOMAS ELYOT knight. ❧  
ANNO. M.D.XL.   

❧ TO THE MOST NOBLE AND most virtuous princess queen Anne, wife unto the most excellent prince our most gracious sovereign lord, king HENRY the. VIII. Thomas Elyot knight desireth all honour.  
AFTER THAT I had diligently rad and considered, the life and history of queen zenobia, a lady of most famous renown for her excellent virtues and most noble courage: I was right desirous, that it should be radde in our own language, whereby women( specially) mought be provoked to embrace virtue more gladly, and to be circumspect in the bringing up of their children. But with that imagination there came also to my remembrance, the vngentyll custom of many men, which do set their delight in rebuking of women, although they never received displeasure, but often times benefit by them: ye when their wanton appetite steereth them, they offer to serve them, and do extol them with praises far above reason. which thing I of my nature abhorring, determined( for the reverence that all honest men ought to bear to the virtuous and gentle sort of good women) to prepare for thē a sufficient defence against yl mouthed reporters. Than forth with entred in to my fantasy the devise of this little treatise, wherein I did imagine, that the time were now when zenobia lived, which was about the year after the incarnation of christ. CC .lxxiiii. when also the noble Aureliane was Emperour of Rome. And to induce that noble pryncesse to declare her own life, I devised a contention between two gentlemen, the one name Caninins, the other Candidus. Caninius like a cur, at womennes conditions is alway barkynge, but Candidus, which may be enterpreted benign or gentle, iudgeth ever well, and reproveth but seldom: between thē two the estimation of womankind cometh in question. And after long dysputation, wherein Candidus( as reason is) hath the pre-eminence, at the last for a perfect conclusion, queen Zenobia by the example of her life, confirmeth his arguments, and also vainquisheth the obstinate mind of frowarde Caninius: and so endeth the matter, which I do depreciate unto your highness most noble pryncesse, humbly desiring your highnesse in such wise to accept my good will and service and this little work as your own, that under your gracis protection and favour it may saufely pass through the dangerous rase of disdain and envy, and be received thankfully and ioyousely of al good women in this your noble realm, who by the onely example of your excellent majesty, may be alway desirous to embrace virtue and gentleness, wherein consisteth very nobility.  
¶ Often reading  
Causeth good understanding.  
 coat of arms of Sir Thomas Elyot 
FACE aut TACE    

CANINIVS, candidus, ZENOBIA.  
CANINIVS.  
SVCHE IS THE condition of Venus derlynges, so long as they be stirred with pleasant affections, they be still insensible in the feeling of Sapience. Ye all do know Candidus, kynsman to Aureliane the emperour that now is, an honest young gentleman, well learned and courtayse, so that his nobleness doth appear in his manners. Yesterday did I see him deuysyng with ladies, whereby I conjected that he was a lover, and therfore I lamented. And as he happened to come by me, I rouned him in the ear and said to him softly: Beware noble young man, I perceive ye be gyued, pluck out your legs er the bolts be ryueted. thereat he smiled, and laying his hand upon mine, he said to me privily: I wot what ye mean. I pray you be to morrow with me at Tiburtum, which is but a little out of the city, where I haue a fair and commodious lodging, there shal we soup with some other gentlemen. And there will I vanquish your wilful opinion conceived against women: or elles I being vanquished with sufficient reason, will from henceforth leave al mine affection. And so departed he from me. This is Tiburtum, for yonder is the palace of Hadrian. well Candidus will not be long, his noble nature will not let him break promise. for lack of faith defaceth al virtues. candidus. Ye spake never a more true sentence, nor a more honest. for undoubtedly faith, which some do call trust, is of iustice so great a portion, that without it neither god may be pleased, nor any weal public may be surely established. And they which do lack it themselves, with a little touch broken be not a little offended. CANINIVS. It is truly spoken, and now to talk of the matter, for the which ye willed me to meet with you here is now happened a right good occasion. CANDI. Ye mean the matter concernnge women, which we two now haue taken vpon vs. CANINI. even the same master Candidus. CANDI. go to on goddes name: what haue ye to charge with all women? CANI. Nay first I pray you tell me one thing that I will ask of you. Be not ye of that sect of Philosophers called Pirhonici? CANDI. What mean ye thereby? I know not that sect: yet haue I sene a good part of philosophy. CANI. It is the sect which affirmeth, that nothing is in dede as it seemeth to be, saying, that snow is black and not white, the earth is not stable but ever moving, & many an other frowarde affection, contrary to truth and al common reason. CANDI. No no Caninius, I never favoured such vain opinion. CANI. yet many one doth, changing onely the terms. for sens snow is so often times sene, they fear to say that it is black, leste they should therfore be laughed to scorn. But virtue, who is not so commonly seen, and of so many men looked on, is now of diverse men so perversely esteemed, that it is of some called folly, of many men fantasy, and of some curiosity. Also the favourers therof are little set by, as persons unprofitable and nothing worldly. But to our purpose, I asked of you, if ye were of the sect called Pirhonici, for if ye so were, I wolde think it vain to reason then with you. But ye say, ye be not of that sect, than is it as I said at my first coming hither. CANDI. What is that I pray you? CANI. ye that be louers be dull and insensyble in feeling of Sapience. for although ye be informed by daily experience, that in woman kind faith never restend, yet be you still as blind as your little god cupid. for the chyldishe affections which ye bear to your ladies, causeth you to think the things which ye se, to be nothing but vanities. CAN. now in good faith that is merrily spoken. CA. well yet, some haue repented them bitterly, finding the lynke suddenly broken, and in the stede of faith falsehood & treachery. CAN. Nay ye now do but rail I promise you truly. In dede both by reading & heresay I haue found women much blamed for their inconstancy: but for mine own knowledge I never perceived any such lack to be in them, but rather the contrary. CA. sir by the consent of al auctours my words be confirmed, and your experience in comparison therof is to be little esteemed. CANDI. I perceive ye be of the company, which dyssapoynted sometime of your purpose, are fallen in a frenzy, and for the displeasure of one, do spring on al women the poison of infamy. But now Caninius, sense ye be wise and well learned, subdue your passion. for unpatient hering, with words hastily & unadvisedly spoken, is a sign of folly and little discretion. wherefore now here me speak though it shal not savour to your opinion. The authors whom ye so much do set by, for the more part were poets, which sort of persons among the latins & greeks were never had but in small reputation. For I could never rede that in any weal public of notable memory, poets were called to any honourable place, office, or dignity. Plato out of the public weal which he had devised, wolde haue all poets utterly excluded. tuli, who next unto Plato excelled all other in virtue and eloquence, wolde not haue in his public weal any poets admitted. The cause why they were so little esteemed was, for as much as the more parte of their inuencions consysted in leasynges, or in sterynge up of wanton appetites, or in pourynge out, in railing, their poison of malice. For with their own goddes and goddesses were they so malaparte, that with their aduoutries they filled great volumes. jupiter, whom they call king of goddes and of men, they bring him out of heaven to his harlots transformed sometime in to a bull, an other time like a ram, a stinking gote or a serpent. His queen juno like a cow, Mercurius like a wulfe. Ne they left heaven unpolluted, fainynge that the god Mars made vulcan cokeolde, commyttynge aduoutrye with Venus, wife to Vulcanus. But vulcan was a wily pie and said nothing, but being a smith, he made such subtle manakles, that er the two louers were ware, he tied them so fast to gether, that they mought not be severed: and than called he the hole rout of goddes and goddesses, and made them to se Mars and Venus where they lay naked, whereat they al lewghe, but Mars was angry and Venus almost ashamed. Other poets there be, which in their most lamentable and woeful ditties so do humble themselves to their maistresses, as they wolde lick the dust from their slyppers, and as sone as either by age, or with haunting of brothelles, the flamme of carnality is thoroughly quenched, or elles if women do constantly refuse their unhonest desires, anon arm they their pens and tongues with serpentyne malice, objecting against al women most beastly conditions. whereby they more detect their proper inconstancy than womens vnfaythefulnesse. CANI. now in good faith ye haue well circumscribed your masters properties. CANDI. Whom call ye my masters? CANI. Mary poets. for in their archdukes is the onely study of you that be louers. for that book, which lacketh complaints with wepynges and sighinges, is to you men that be amorous wonderful tedious. CANDI. truly Caninius ye are much abused, taking me to be of that sort of wantons. Nay truly, true louers, of which company I confess myself to be one, are in no parte of their conditions. for onely delityng in the honest behaviour, wisdom and gentleness of ladies, or other matrons or damselles, we therfore desire to be in their companies, and by mutual deuisinge to use honest solace. But show me Caninius, what other authority haue ye, to prove that in women lacketh fidelity. CANI. Why set ye so little by poets and poetry? CANDI. Ye when they exceed the terms of honesty. But if they make verses containing quick sentences void of rybauldry, or in the commendation of virtue, some pretty allegory, or do set forth any notable story, than do I set by thē as they be well worthy. CANI. If ye will give no credence to poets, what say ye to philosophers and writers of stories, with whom ye may finde such abundance of examples and sentences of the fals hood of women and their unhappiness, that if they should be rehearsed, I trow ye would not abide it, I know so your shane fastness. CANDI. truly none of them, which were themselves honest and continent, haue written in dispraise of the hole kind of women. What hath Plato, Xenophon, Plotinus, and Plutarch, or other philosophers like unto them written in that matter, whereby they haue made them inferior to men? or if they haue in women any thing blamed, it may appear to be but in some, and not in the more parte, if it be well and sincerely considered. And also in stories where one woman perchance is for some fault dispraised, that is counterpeysed with a great number for their virtue commended. Now I pray you, was helen, for whom Troy was destroyed( being ravished by Paris) so much to be blamed, as Hercinia the wife of Romulus, and more than a thousand of het companions, are to be praised, which in the rage of battle joined between their husbands and parentes, so reconciled them, that with one consent they inhabited one city, and lived to gether in perpetu all unity? Ought the unchastity of any woman to be so remembered, as the ꝯtinence of queen Penelope ought to be honoured, who in the absence of Vlixes her husband, the space of .xx. yeres, kept her honour and famed uncorrupted, notwithstanding that with many diverse wowers she was daily assaulted, but by no maner of mean mought she be founden, by dede word nor countenance in her chast purpose unconstant. And to resist carnal affections, she was alway sene, although she were a queen and a kniges daughter, vertuouslye occupied. What cause found Paris to forsake his first lady Oenone, but only that the beaulty of helen was much more famous? And yet his cruel unkindness might not exclude love from her gentle heart, but she remaining still continent, after that Paris was slain by Achilles, she with exclamations & effusions of tears entred into the charlotte where his carcaise lay, and when she had bained her fair lips in his putrefied wounds, and had satiate herself with mortal solace, finally she there died oppressed with heuinesse. But because these be of some men taken for fables, I will briefly declare the faithfulness of diverse women rehearsed in stories. In the host of the noble king cyrus, was a great prince( as Xenophon writeth) whose name was Abratades, who had to his wife a fair lady name Panthea of excellent beaulty, this prince being slain in battle, she attaynynge his body, and with her own hands washing the wounds, and imbaulminge it after the fashion of her own country, she in the presence of cyrus, with a knife, which she had privily hid, seeming in words and counteance desirous to be with her husband, whom she most tenderly loved, she pierced her own heart, and with him was butted: not withstanding that of king cyrus, whom her husband had much praised a little before, she was in marriage desired. Porcia, daughter to the wise Cato, and wife unto Brutus, when she had hard of the death of her husband finding occasion to be alone from her servants, she taking the hote burning coals out of a chymnay, devoured them hastily, and forthwith died. Also when Seneca by the sentence of the cruel Nero the emperour, was condemned to die, his wife called Paulina, desirous to be continual companion with her old husband, caused also her veins to be pierced, & so would haue died, had not Nero commanded her veins to be bound, and the blood to be stopped, she notwithstanding afterward lived in sorrow continual more painful than death, and during her life, her deadly pale colour declared to all men, which before knew her, the bitter sorrows, which for her husband she alway sustained. In the time of the cruel confederacy of Lepidus, Octauiane, and Antony, a gentleman called Ligaryus, was by his wife and a maiden seruant, kept at Rome in his house privily: but what for fear of punishment, and hope of reward, he at the last was discovered, whom being led to be beheded, his loving wife continually followed, desiring the ministers to put her also to death with her husband, allegyng that also to die she had well deserved, for as much as she had kept her husband at home, after that she knew that he was attainted: but seeing that no man did take regard to her hearty request, she returned home to her house, & shuttynge fast all the doors, and abstaining from all meats and drinks, finally with sorrow and famine she ended her life, and departed to her husband, whom she so much loved. But leste we should be to long from our supper, I will cease to recite any mo stories, whereof there be no little number, declaring the constance of ladies and damselles. And if ye wolde say, that there hath ben and is a much greater number of them that are ill, and full of vnfaythfulnesse, yet if that were true, than must ye consider, that in al kinds of things, are commonly found more warse than better, or elles should good things lack their estimation, as it shall appear by this conclusion. for he that never hath seen any other metal than gold, maruayleth not at it, nor in his estimation setteth much by it. And where there be none other stoones found but Diamandes, sapphires, Emerauldes, and Rubyes, there men do tread on them, and sell them for trifles. But if one should come to a coutreye, which seemed barren, covered with an strove number of stones ragged, of yl colour and fashion, if he chance to finde here and there a pointed diamond, well proportioned and orient: I dare say, he will lay up those few Diamandes as a great treasure, and not remembering the ragged stones, in the beholding of them take noo little pleasure. Semblably although a great number of women perchance were vicious, yet ought not a man reproach therfore the hole kind of women, sense of them undoubtedly many be virtuous. CANINI. Ye haue well assembled things for your purpose. But what say you to Aristotel, whom ye haue skypte over, in the naming of philosophers? he saith, that a woman is a work of nature unperfect. And more over, that her property is to delight in rebuking, and to be alway complaining, and never contented. now take heed master Candidus. Perfection is ever constant and never changeth, but a woman is a creatue vnperfite, she therfore may never be stable or constant. ye know this form of argument, for I spy by your talking ye ar learned in logic. More over, rebuking is a mislykynge, and no man myslyketh the thing that he loveth, but all that he loveth he favoureth and liketh, but women of their nature do delight in rebuking, and the thing wherein any person delighteth, he coveteth, and coueitynge it he will at the last( if it be in his power) execute it. Women therfore lacking some other, on whom they may practise their property, will rebuk some time their husbands, whom perchance they loved: and than mislyketh she the thing that she erst loved. wherefore ye must grant, that she is vnconstante. Also who that is never content, may never be constant, the cause why is to all men apparent. wherefore there needeth not any more argument, women for these reasons that I haue rehearsed, be of their nature alway unconstant. is it not thus? now knack me that nut master Candidus. I trow it be to hard for your teth, although ye were as well tothed as Curins Dentatus, which as men say, held fast a ship with his teeth until it was taken. CAN. In good faith Caninius ye are a merry companion. But although my teeth be not so strong, yet shal I so use my tongue in the stede of my teeth, that I will therwith open your cobnut, that to all them that will be contented with reason, it shall appear well, that it is pypped. CANINI. In faith ye be a meet advocate for women, sense ye haue teeth in your tongue, for likewise haue they all, if they be tothlesse. CANDI. And it seemeth that ye lack teth to hold in your tongue that it go not to lauesse. But now will I assay to knack your nut master Caninius. Where ye said, that of a purpose I skypt over Aristotel, there ye said truly, In good faith so did I. And here haue at your blockehouse, out of the which is shot against women al this artillery. sir when I affirmed, that none of the philosophers which were honest and continent, wrote any thing in dispraise of womankynde, I remembered even than your master Aristotel, and judged him not worthy to be of that number, but his report much less to be regarded, than the fayninges of poets, whom I haue rehearsed, and for this intent. For poets wrote against women in wanton ditties, to content men with new fangled devises. But the reproach to women, given by Aristotel, was in treatynge of matter wayghty & serious, whereby it appeareth, that the said words so spytefully spoken, proceeded only of cankered malice, whereunto he was of his own nature disposed, which may be of them shortly perceived, that beholdeth in his archdukes, none other philosopher escape vnrebuked. Ne trewelye he was ashamed to rent with rebukes the immortal famed of Plato his master, of whose divine mouth he had twenty yeres sucked the most sweet hony of noble philosophy, which malice grew of this occasion, as ancient authors haue made therof mention. For as much as where he was more curyouse in his apparel and deckyng, than was convenient to his profession, also more light in countenance, and dissolute in living, than became an instructor of virtue and wisdom, Plato therfore preferred other his scholars before him, which he very displesauntly taking, sought occasion to rebuk his master when he was dead, which he never worst while he was living. That Aristotel was dissolute and also inconstant, it may appear by this, which is written of him. for to Hermia which was his concubine he did sacrifice, & made solemn hymns while she was living. can ye compare any madness or folly, to this mans abuse and vnconstancy? may there be so great an abuse, as to give divine honours to a mortal creature, also to an harlot and common sinner? what vnconstancy was in him, which calleth that a creature vnperfyt, to whom he did solemn sacrifice, sang devout hymns, and often times kneeled? To blaspheme so his goddesse, ought not this great philosopher be foul ashamed? wherefore Caninius by mine aduise, do ye not lean more to his authority, than unto truth, virtue, and honesty, but consider his nature inclined to malice, his fonde error and vain curiosity, and that which ye dispraise in women, apparante inconstancy. CANINI. Ye haue a great affection to Plato I perceive verily: but will ye deny, that a woman is of her nature unperfect? CANDI. ye mary will I. for wherein do you note her to be vnperfyte? Is it in the soul or in the body? CANI. In both of them truly, for they be weaker than men, and haue their flesh softer, lasse hear on their visages, and their voice sharper, and as I haue red, they haue in some partes of their bodies, their bones fewer. And as concerning the soul, they lack hardiness, and in peryles are tunerouse, more delicate than men, unapt to paynfulnesse, except they be thereto constrained, or steryd by wylfullnesse: And the wit, that they haue, is not substantial but apyshe: never flory shynge but in vngraciousenesse, or in trymmynge themselves with pretty devices, or excusynge their faults with vnstudyed answers, or in pretty mocks or scornful dalliance, or to invent thieves to satiate their malice. In other things it is unapt unto knowledge, except one or two, which I haue read of, who in Rome hath pleaded as orators. But that is not to be marveled at, sens they being instructed in eloquence, their domestical exercise, I will not say chydynge, maketh them bold to contend in pleading. In the partes of wisdom and civil policy, they be founden unapt, and to haue little capacity. But their most vnperfection is their inconstancye, which proceedeth of their said natural debility. For where as the affection of much dread or much love aboundeth, stability lacketh, and wit little prevaileth. Contrary to this I dare well say, ye can make none evasion. CAN. yes, and dysproue all your malyciouse conclusion. But I pray you Canimus, let me ask you a question. be all the books of your master Aristotel of equal authority? CA. ye that be they verily. CAN. In the instytution of household keeping, called Oeconomice, Aristotel writeth in this wise. The company most according to nature, is that which is ordained of man and woman, which was constitute, not to the intent onely to bring forth their semblable as other beasts {per}ticipatours of nature & with out reason, but for love specially, & mutual assistance. And he saith also in the same book, and not far from traverse. This company is not because that each of them hath in every thing and the same al their virtues like profitable, but some of their virtues seem to be contrary one to an other, and yet in conclusion they agree to one purpose. for nature made man more strong and couragiouse, the woman more weak fearful and scrupulouse, to the intent that she for her feebleness should be more circumspect, the man for his strength much more aduenturouse. Be not these the words of your master? howe say you? CANI. Where ye say truth I will not deny you. it is of his sentence the very pythe and effect. for he wrote in greek ye know well enough. wherefore they be not in the same words as ye do speak them. CAN. It maketh no matter if I do truly interpret them. But now to our purpose. Is perfection and vnperfection in things, any thing elles, than abundance and lack of that, which is expedient to the end whereunto nature hath ordained them? CA. nay in good sooth, for I think that a true definition. CAN. But let me see, where I called it abundance, 
Abundance.  I might better haue name it sufficience. 
Sufficience  for abundance doth properly signify more than is necessary. Sufficience descryueth the thing with bounds and limits, the excess whereof is called superfluity, and the lack may be name necessity. CANI. In faith ye be to curious. Perdy the word neither made nor marred any thing of our purpose. for abundance and sufficience is commonly taken for one thing. CAN. ye and that hath subverted the order of al thing. for truly words used in their proper signification, do bring things to a plain understanding. And where they be much abused and wrested from their true meaning, they cause sundry errors and perpetual contention. But let us now return to our question. Klaye is a kind of earth soft and clammy, and for those qualities serveth to make walls for houses, and to that end hath his perfection: although a ston be a matter hard and consolidate, and serveth also for walls, and maketh them stronger to serve for municion. The horse hath much strength, and therfore is apt for journeys & burdens: the sheep is feeble and fearful, & may therfore easily be shorne. And yet each of these in his kind hath his perfections. To men nature hath given puissance in membres, braunes hard and consolidate, the skin thick, perchance mo bones as ye say, to sustain outward labours. And to seem the more terrible, much hear on their visage. To women she hath given the contrary: to thende and intent which your master rehearsed, that her debilyte should make her more circumspectly, in the keeping( saith he) at home such things as her husband, by his puissance hath gotten. for those words also he added to thē, which are before spoken. Is not that a company according to nature, where the one dylygentelye keepeth that, which the other by labour prepareth? for what profiteth it to prepare, where safe keeping lacketh? 
getting & keeping  In preparing is labour or study, of keeping cometh use and commodity, and therfore to speak indifferently, it deserveth much more praise than the geatinge. But now tel me one thing. wherein suppose you doth a man excel all other creatures? is it in greatness or pvissance of body? CANI. No verily. CAN. Than wherein suppose ye? CANI. In that that his soul is adorned with reason. CAN. Stop there I pray you a little season, what call ye reason? CANI. Why be ye now to learn, what thing is reason? CAN. Ye by my holy doom. And this is the cause. for many men lean to their singular opinion, judging al that is contrary, to stand with no reason. wherefore I pray you make me therof a true definition. CANI. I will, to content with your fantasy, although that ye can do it I know well much better than I. 
Reason.  Reason is the principal parte of the soul divine and immortal, whereby man doth discern good from ill. this thing whiles it discerneth or severeth the one from the other, it is called Discretion: 
Discretion.  when it taketh the one and leaveth the other, it is name Election, 
Election  judgment of some men. The exercise therof is called Prudence, of some Circumspection. 
Prudence  
Circunspection.  And yet is euerich of these things nothing but reason, which to man is so proper, that lacking it, he loseth his denomination. CAN. In good faith ye haue made of reason a right good description. And now I perceive that the thing, whereby man excelleth all other creatures, is reason onely. CANINI. Ye verily. CANDI. What think you, is reason onely in men? is it not also in women suppose you? CA. yes, that is it naturally, for the word Man, which I name, includeth as well woman as man, when it is written or spoken so generally. CAN. I am glad that I haue found you so reasonable in talking of Reason. But what say you by sharpness of wit, 
wit.  doth it not between man and beast make like diversity? CANI. No transversely. for wit is of the parte of man that is mortal, and that is founden by daily experience. For where the vapours in the body be pure and subtle, which do ascend into the brain, the wit becometh sharp and delicate: And where they be gross ponderouse and smoky, the wit is dull and nothing pleasant. And therfore phisicious haue experienced by clarifying and temperating the corporal humours, to correct the wit, which is either with gross matter oppressed, or with adust vapours smouldred or choked. But reason might never be brought into a beast, which by nature lacketh it. And yet in diverse of them haue been perceived so suttill wits, that therein men haue seemed to be of them vanquished. CANDI. I think it to be true that ye say. Than in whom reason most doth appear, ye will affirm, doth most excel a beast in his nature. CANI. ye master Candidus, that may ye be sure. candidus. And ye were agreed while ere, that to keep diligently that which is gotten, is worthy more praise than in the getting. CANI. ye, for there cometh more effect of the keeping. CANDI. And so ye conclude, that the power of reason is more in the prudent and diligent keeping, than in the valiant or politic geatyng: And that Discretion, Election, & Prudence, which is all and in every parte reason, do excel strength, wit, and hardiness: And consequently they, in whom be those virtues, in that that they haue them, do excel in just estimation them that be strong, hardy, or politic in geattynge of any thing. CA. ye haue well gathered to gether all that conclusion. CANDI. behold Caninius, where ye be now: ye haue so much extolled reason, that in the respect therof bodily strength remaineth as nothing: for as much as the corporal powers with powers of the soul can make no comparison. And ye haue not denied, but that this word Man, unto whom reason pertaineth, doth imply in it both man and woman. And agreinge unto Aristotels saying, ye haue confirmed, that prudence, which in effect is nothing but reason, is more aptly applied to the woman, whereby she is more circumspect in keeping, as strength is to the man, that he may be more valiant in geattynge. And like wise ye haue preferred the prudence in keeping, for the vtilytie therof, before the valyauntnesse in geattynge: And semblably them which be prudent in keeping, before them that be only strong and hardy in geattinge. And so ye haue concluded, that woman, which are prudent in keeping, be more excellent than men in reason, which he only strong and valiant in geatynge. And where excellency is, there is most perfection. wherefore a woman is not a creature vnperfyte, but as it seemeth is more perfect than man. CANI. Why, haue ye dalyed herefore with me all this long season? CAN. Suerlye I haue used neither dalliance nor sophistry: but if yeconsyder it well, ye shal find it but a natural induction, and plain to al them that haue any capacity. But yet haue I some what more to say to you. Ye said more over Caninius, that the wits of women were apt onely to trifils and shrewdenes, and not to wisdom and civil policy. I will be plain to you, I am sorry to finde in your words such maner of leudenesse, I cry you mercy, I wolde haue said so much vngentylnesse, and in your own words so much forgetfulness. CA. What mean ye thereby? CANDI. ye haue twice granted, that natural reason is in women as well as in men. CA. ye and what then? CAN. Than haue women also discretion, Election, and Prudence, which do make that wisdom, which pertaineth to governance. And perdy, many artes and necessary occupations haue ben invented by women, as I will bring now some unto your remembrance. latin letters were first founden by Nicostrata, called also Carmentis. The .vii. liberal artes and poetry by the .ix. maidens called the Musis. Why was Minerua honoured for a goddesse? but because she found first in Grecia, plantynge or setting of trees: also the use of armor: & as some do testify, she invented making of fortresses, and many necessary and notable sciences. Also that the wits of women be not unapt to laudable studies, it appeareth by Diotuna and Aspasia two honest maidens, which in al partes of philosophy were so well learned, that Socrates, master to Plato, nothing disdained to come to their lessons, and called Diotima alway his mistress. Cleobulina, the daughter of Cleobulus, one of the seven wise men of Greece, wrote diffuse and mistycall questions in heroical versis. Also Leontium a woman, excelled al men of her time in wisdom and eloquence, in so much as she wrote against Theophrast, the most eloquent disciple of Aristotel, in womennes defence, which book if it now had remained, should haue ben sufficient to haue put you to silence. If the learning and wisdom of the lady Cassandra, daughter to king Priamus, had ben regarded more than the counsel of flatterers, the city of troy and kingdom of Frigia, had longer remained, And Priamus with his noble succession had many yeres rained. behold our progenitors the ancient Romayns in al extreme dangers, when other counsel utterly failed, did not they resort to the books of Sibylla Cumana, called also Amalthea? & pursuing her aduise, which she had there declared, did they not escape the perils which joanne were imminente? handmaides of such women are in stories remembered, but for speed of time I will pass them over, sens I trust that these be suffyciente to prove, that the hole kind of women, be not unapt unto wisdom as ye haue supposed. As concerning strength and valyante courage, which ye surmise to lack in them, I could make to you no less replication, and by old stories and late experience, prove, that in arms women haue ben found of no little reputation, but I will omit that for this time, for as much as to the more parte of wise men it shal not sound much to their commendation: saving that we now haue one example among us, as well of fortitude as of all other virtues, which in mine opinion, shall not be inconueniente, to haue at this time declared, and so of this matter to make a conclusion. CANINI. And I haue mine ears thereto prepared. CAN. The best matter is ever good to be spared, until the tale be almost at an end, and than shal the herers with the length therof be little offended. sir there dwelleth here by me a lady, late a great queen and wife to Odenatus king of Palmyry, which is a city and country in Surry, her name is Zenobia: she hath had of our host victory twice, and now late was taken prisoner by Aurelian the emperour, all be it for her nobylitye virtue and courage, she was pardonned of her life, and a fair house is appoynted to her in this village. she is well learned in greek, and doth competently understand latin, but excellently the egyptian language. She herself teacheth her children good letters, and being now vacant from other business, wrytcth as they say of Alexandria and the orient eloquent stories. I haue boden her to supper, it will not now be long or she come hither. And when ye do here her, I dare well say, ye will be changed from your opinion, and confess, that in women is both courage, constance, and reason. CANINIVS. But I pray you of this matter say to her nothing. CANDI. Ah, I see well ye be loth to come to a weening. Thus do they all that be of your fascion, In wise womens absence speak reprochefullye, and when they be present, flatter them plesauntly. But lo where she cometh, let us meet with her. Your ladyship is very heartily welcome. ZENO. Ye haue caused me to do, that I haue used very seldom. CANDI. What is that madam? ZENO. To be out of mine own house at this time of the night. CAN. I thank therfore your ladyship. for I think the same, but I will promise you, nothing shal come to your hearing or sight, but that both to here and see may stand with your worship. ZENO. That I heartily pray you, for the remembrance of my princely estate may not sustain words of dishonesty. And because I am now as a private person, I fear the common success of famylyaritie. CAN. What is that madam I pray you heartily. ZENO. For I dread infamy, I tell you plainly, more than ever I didde the loss of my liberty. CAN. No such thing shall happen madam I promise you truly. for here ye shal finde nod men but of honest condition. ZENOBIA. Yet some in devising with ladies, rejoicing to be therfore had in a certain suspicion, will by the way of dalliance coney from them some thing, which being shewed, do engender in the beholders some dishonest opinion. diverse be not ashamed, to make their aduant, that they haue received, which of her that they speak of, was never ones proffered. These things master Candidus haue made me afraid, to come to suppers and banquets. CANI. Mary that is well said. And yet some time such things haue ben sene offered. CANDI. Perchance of some young maidens which did it of courtesy. yet much more haue ben asked that haue ben denayed. I haue known it myself, I promise you faithfully. ZENOBIA. truly I like not such maner of folly, I haue ben brought up in other study. CANDI. I pray you madam, let me ask you a question: but first pleaseth it you to sit down and rest you? for I trow your supper is not yet ready. ZE. now what is your demand, speak on hardily? CAN. Of what age was your ladishyp, when first ye were married? ZENO. Twenty yeres and above. CANDI. It was great pity, that ye so long tarried. ZENO. But it was the more for my commodity. for I knew the better what longed to my duty. CANDI. Your duty madam, what mean ye thereby. ZENOBIA. For by my study in moral philosophy, wherein I spent the yeres between sixteen and twenty, I perceived, that without prudence and constancy, women might be brought lightly into error & folly, and made therfore unmeet for that company, whereunto they were ordained: I mean, to be assistance & comfort to man through their fidelity, which other bestes are not except they be by the force of man thereto constrained. I found also, that justice teacheth us women, to honour our husbands next after god: which honour resteth in due obedience, whereby mutual love betwixt them is in a more feruence. for undoubtedly no woman him loveth, whose hate or displeasure she nothing feareth. Also Iustice restraineth us to do any thing, 
justice.  which is not seemly. By Fortitude are we still kept in a virtuous constancy, 
Fortitude.  as well in resisting affections and wanton persuasion, as also to sustain( when they do happen) afflyctions patiently. But in a woman, 
Tēper●●… in women  no virtue is equal to temperance, whereby in her words and deeds she alway useth a just moderation, knowing when time is to speak, and when to keep silence, when to be occupied and when to be merry. And if she measure it to the will of her husband, she doth the more wisely: except it may turn them both to loss or dyshonestye. yet than should she seem rather to give him wise counsel, than to appear dissobedient or sturdy. In every of these things consisted my duty, which I should not so well haue known, if to my husband I had sooner be wedded. CANI. In dede ye had ben paste learning therof, when ye ones had ben bedded. ZE. In good faith ye say truly. for when I had ben out of the dread of my father( who kept me in this study continually) and had ones tasted the pleasant devises, which are provided for queens and other great ladies, ye may well suppose I should sone haue lost, that delectation, which I had in study. CAN. Ye say even truth by the faith of my body. but madam, after that ye were married, what profit was to you, the know lege of letters? ZENO. much, master Candidus I promise you verily. for during the life of my noble husband of famous memory, I was never hard or sene, say or do any thing, which might not content him, or omit any thing, which should delight him. such circumspection, good learning ministered unto me, that in hunting and other pastimes, I retained alway such gravity, that of any dissolute appetite, none could conceive of me any suspicion: and yet my learning was had of none honest man in any derysyon. But after the death of my husband, I found of learning a marvelous treasure. For when I considered the state of things, which joanne happened to gether, what danger was to the realm immynente for lack of a governor, and that my children for their tender youth, should be little regarded, and I being a woman, should nothing be feared. Also what tutors my children should haue, it was very uncertain. ambition alway raigninge in every country, which can not gladly suffer in any one person such maner of souerayntie, that under the name of protection, he should haue in subiection all the nobility. And although that such one might happen to be, yet having in remembrance as well ancient histories as late examples, I dread, 
Ambition.  
avarice.  leste in so great authority Ambition and avarice might cause men to forget their obedience trust and fydelytie. I considered also, that the realm of Palmyry, was environed with ennemyes. for on the one side was the host of the romans, which alway awaited to finde opportunity, to invade my realm, and to subdue it under their Empire. The thieves of Araby were on the other side, which all ready were entred the marches, and spoyled the country. The king of Media, to be discharged of his tribute, joined with our ennemyes, willing to bring my realm in perpetual captivity. Was it any marvel, if all these things did exceedingly trouble me? CAN. But finally madam, what remedy found ye? ZENO. After that I had a little bethoughte me, I determined to prepare remedies quickly, and to sustain fortune at al times patiently. And to the intent that the name of a woman, should not among the people be had in contempt, I used so my proceedings, that none of them might be said, to be done womanly. wherefore I sate alway abroad among my nobles and counsellors, and said mine opinion, so that it seemed to them all, that it stood with good reason. I came often times among the people, and remembered unto them, the liberty and honour which they had received, by the excellent prowess of my noble husband, showing to them my children, which for tender age joanne were but feeble, exhorting them with sundry orations to retain their fidelity. I visited al the hole realm and the marches, re-edified fortressys, and new made also sundry municions. More over, I caused good laws to be published, obset uynge them first in mine own household, and caused them in al other places to be well executed. I made Iustice chief ruler of mine affection, and in all consultations wolde I be present, where I herde all other speak first, that I wolde not be ignorant: and than shewed mine aduise, wherein I seemed, not to be negligent. touching my servants I used such a diligent scrutiny, that they were alway personnes of singular honesty. By this maner industry I quietly go uerned the realm of Palmyrye. And also added much more to mine Empire, not so much by force, as by renown of just and politic governance, which all men had in such admyration, that diverse of our said enemies, which against the realm erst did conspire, and had invaded my iurisdyction, chase rather to leave their hostility, and to remain in our subiection, than to return to their own country. to the which wisdom and policy I attained by the study of noble philosophy. Also thereby I acquired such magnanimity, that now I keep in as straight subiection al affections, and passions, as the romans do now me and my children. Al this considered, my study was to me much more commodious because it was so long or I were married. wherefore I may conclude that I had well tarried. CAN. Ye haue said very well by the faith of my body. And all that ye haue spoken I haue before hard as well of your friends as of your enemies confessed. Howe say you Canmius, be you any thing changed in your opinion? CANI. I wolde never haue looked for such a conclusion, I see well enough, that women being well and virtuously brought up, do not onely with men participate in reason, but some also in fidelity and constauncie be equal unto them. candidus. madam, your supper is ready, may it like you to enter in toward it. ZE. With right good will: but yet if this gentleman hath ought to say against women, I am not unprovided for to defend them. CANI. Noo madam, I am by your ladyship all redy satisfied, he is wise that with reason is shortly contented. And where Reason serveth not, silence is praised. ZENOBIA. Yet a good mind, in silence, is ever well occupied. candidus. And he that thinketh well, and speaketh treuthe is most to be loved. madam I will lead you the way into my house. ZENOBIA. With good will I follow you. CANI. The conclusion is good, where both partes are pleased. And if they both be wise, it maketh no matter though fools be offended.  
¶ Thus endeth the defence of good women.   

LONDINI in aedibus Thomae Bertheleti typis impress.  
cum PRIVILEGIO. Ad imprimendum solum.  
ANNO. M.D.XL.