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Caninus in Latin means like a dog
Candidus in Latin means honest and straight-forward.
I have modernized much of the spelling, but some of the old spellings remain.

The Argument

A contention between two genteel men the one named Caninius, the other Candidus. Caninius, like a curre, at women's conditions is always barking; but Candidus, which nay be interpreted, benign or genteel, judges ever well, and reproves but seldom. Between them two, the estimation of womankind comes in question. After long disputation, wherein Candidus (as reason is) has the preeminence, at the last, for a perfect conclusion, Queen Zenobia (which lived about the year after the incarnation of Christ 274, the noble Aurelian being emperor of Rome) by the example of her life, confirms his arguments, and also vanquishes the obstinate mind of froward Caninius, and so ends the matter.

Caninius, Candidus, Zenobia

Caninius: Such is the condition of Venus derlynges, so long as they be stirred with pleasant affections, they be still insensible in the feeling of Sapience. You all do know Candidus, kinsman to Aureliane the emperor that now is, an honest young gentleman, well learned and courteous, so that his nobleness both appears in his manners. Yesterday did I see him devising with ladies, where I contected, that he was a lover, and therefore 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 you be gyued, plucked out your legs ere the boltes be riveted. Thereat he smiled, and laying his hand upon mine, he said to me prively: I wot what you mean. I pray you be tomorrow with me at Tiburtum, which is but a little out of the city, where I have a fair and commodious lodging, there shall we soupe with some other gentlemen. And there will I vanquish your willful opinion conceived against women: or else I being vanquished with sufficient reason, will from henceforth leave at 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 defaces all virtues.

Candidus: You spoke never a more true sentence, nor a more honest, for undoubtedly faith, which some do call truth, is of justice so great a portion, that without it, neither God may be pleased, nor any weale Public may be surely stabished. And they which do lack it themselves, with a little touch broken be not a little offended.

Caninus: It is truly spoken, and now to talk of the matter, for the which you willed me to meet with you, here is now happened a right good occasion.

Candi.: You mean the matter concerning women, which we two now have taken upon us.

Canin.: Given the same matter Candidus.

Candi.: Go to on God's name: what have you to charge with all women?

Cani.: May first I pray you tell me one thing that I will ask of you. Be not you of that sect of philosophers called Pirhonici?

Candi.: What means you thereby? I know not that sect: yet have I seen a good part of philosophy.

Cani.: It is the sect which affirms, that nothing is indeed as it seems to be, saying, that snow is black and not white, the earth is not stable but ever moving and many an other froward affection, contrary to truth and all common reason.

Candi.: No no Caninius, I never favored such vain opinion.

Cani.: Yet many one does, changing only the terms. For sense so now is so often times seen, they fear to say that it is black, lest they should be therefore be laughed to scorn. But virtue, who is not to 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 favorers thereof are little set by, as persons unprofitable and nothing worldly. But to our purpose, I asked of you, if you were of the sect called Pirhonici: so, if you so were, I would think it vain to reason then with you. But you say, you be not of that sect, then is it as I said at my first coming hither.

Candi.: What is that I pray you?

Candi.: You that be lover be dull and insensible in feeling of Sapience. For although you be informed by daily experience, that in woman kind faith never rested, yet be you still as blind as your little god Cupid, for the childish affections which you bear to your ladies, causes you to think the things which you see, to be nothing but vanities.

Candi.: Well yet, some have repented them bitterly finding the lynke sodainly broken, and in the stede of faith falsehood and treachery.

Candi.: May you now do but rail I promise you truly, indeed both by reading and hearsay I have 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.

Cani.: Sir by the consent of all authors my words be confirmed, and your experience in comparison thereof is to be little esteemed.

Candi.: I perceive you be of the company, which disappointed sometime of your purpose, at fallen in a frenzy, and for the displeasure of one, do spring on all women the poison of infamy. But know we Caninius, since you be wise and well learned, subdue your passion, for unpacient hearing, with words hastily and unadvisedly spoken, is a sign of folly and little discretion. Wherefore know where we speak though it shall not favor to your opinion. The authors whom you so much do set by, for the more part were poets, which sort of persons among the Latins and Greeks were never had but in small reputations. For I could never read that in any well public of notable memory. Poets were called to any honorable place, office, or dignity. Plato out of the public weale which he had devised, would have all poets bitterly excluded. Tulli, who next unto Plato excelled all other in virtue and eloquence, would not have in his public weale any poets admitted. The cause why they were too little esteemed was, for as much as the most part of their inuencions consisted in leasings, or in stirring up of wanton appetites, or in pouring out, in railings, their portion of malice. For with their own gods and goddesses were they so malapert, that with their adulteries they filled great volumes. Jupiter, whom they call king of gods and of men, they bring him out of heaven to his harlots transformed sometime into a bull, another time like a ram, a stinking goat or a serpent. His queen Juno like a cow. Mercurius like a wolf. Do they left heaven unpolluted, faining that the god Mars made Vulcan cuckold, committing adultery with Venus, wife to Vulcanus. But Vulcane was a wily pie, and said nothing, but being a smith, he made such subtle manacles, that ere the two lovers were ware, he tied them so fast together, that they might not be severed: and then called he the whole route of gods and goddesses, and made them to see Mars and Venus where they lay naked, whereat they all laughed, but Mars was angry, and Venus almost ashamed. Other poets there be, which in their most lamentable and woeful deities so do humble themselves to their mastresses, as they would lick the dust from their slippers, and as soon as either by age, or with haunting of brothels, the flame of carnality is thoroughly quenched, or else if women do constantly refuse their unhonest desires, anone arme they their pens and tongues with serpentine malice, objecting against all women most beastly conditions. Whereby they more detect their proper inconstancy, then women's unfaithfulness.

Cani.: Now in good faith you have well circumscribed your matters properties.

Candi.: Whom call you my matters?

Cani.: Mary poets. For in their works is the only study of you that be lovers. For that book, which lacks complaints with weepings and sighings, is to you men that be amorous wonderful tedious.

Candi.: Truly Caninius you are much abused, taking me to be of that sort of wantons. Nay truly. Trewe lovers, of which company I confess myself to be one, are in no part of their conditions. For only delighting in the honest behavior wisdom and gentleness of ladies, or other matrons or damsels, we therefore desire to be in their company, and by mutual devising to use honest solace. But show me Caninius, what other authority have you, to prove that in women lack fidelity.

Cani.: Why set you so lightly by poets and poetry?

Candi.: You when they exceed the terms of honesty. But it they make verses, containing quick sentences, void of ribaldry, or in the commendation of virtue some pretty allegory, or do set forth any notable story, that do I set by them as they be well worthy.

Cani. If you will give no credence to poets, what say you to philosophers and writers of stories, with whom you may find such abundance of examples and sentences of the falsehood of women and their unhappiness, that if they should be rehearsed, I trowe you would not abide it, I know so your shamesfastness.

Candi. Truly none of them, which were them selves honest and continent, have written in dispraise of the whole of women. What has Plato, Xenophon, Plotinus, and Plutarch, or other philosophers like unto hem, written in that matter, whereby they have made them inferior to men: or if they have in women anything blamed, it may appear to be but in some, and not in the most part, if it be well and sincerely considered. And also in stories, where one woman perchance is for some fault dispraised, that is conterpeysed with a great number for their virtue commended. Now I pray you was Helene, for whom Troy was destroyed (being ravished by Paris) so much to be blamed, as Percinia the wife of Romulus, and more than a thousand of her companions, are to be praised, which in the rage of battle joined between their husbands and parents, so reconciled them, that with one consent they inhabited one city, and lived together in perpetual unity: Ought the unchastity of any woman to be so remembered, as the continence of queen Penelope ought to be honored: who in the absence of Ulices (Ulysses) her husband, the space of XX years, kept her honor and fame uncorrupted, not withstanding that with many diverse wowers she was daily assaulted, but by no manner of mean might she be found, by dead word nor continence in her chaste purpose inconstant. And to resist carnal affections, she was always seen, although she were a queen and a king's daughter, virtuously occupied. What cause found Paris to forsake his first lady De none, but only that the beauty of Helene was much more famous: and yet his cruel unkindness might not exclude love from her gentle heart, but she remaining still continente, after that Paris was slain by Achilles, she with exclamations and effusions of tears entered into the chariot, where his carcass lay, and when she had bained her fair lips in his putrefied wounds, and had saciate 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 writes) whose name was Abratades, who had to his wife a fair lady named Panthea of excellent beauty: this prince being slain in battle, she attaining his body, and with her own hands washing the wounds, and embalming it after the fashion of her own country, she in the presence of Cyrus with a knife, which she had prively hid, seeming in words and countenance desirous to be with her husband, whom she most tenderly loved, she pierced her own heart, and with him was buried: not withstanding that of king Cyrus, whom her husband had much praised a little before, she was in marriage desired. Porcia, daughter to the wife Cato, and wife unto Brutus, when she had heard of the death of her husband, finding occasion to be alone from her servants, she taking the hot burning coals out of a chimney, devoured them hastily, and forthwith died. Also when Seneca by the sentence of the cruel Nero the emperor, was condemned to die, his wife called Paulina, desirous to be continual companion with her old husband, caused also her veins to be pierced, and so would have died, had not Nero commanded her veins to be bound, and the blood to be stopped. She notwithstanding afterward in sorrow continual more painful than death, and during her life, her deadly pale color declared to all men, which before knew her, the better sorrows, which for her husband she always sustained. In the time of the cruel confederacy of Lepidus, Detaviane, and Anthony, a gentleman called Ligarius, was by his wife and a maiden servant, kept at Rome in his house prively: but what for scare of punishment, and hope of reward, he at the last was discovered, who being lead to be beheaded, his loving wife continually followed, defying the ministers to put her[s] also to death with her husband, alleging, 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, and shutting 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 least we should be to long from our supper, I will cease to recite any more stories, whereof there be no little number, declaring the constancy of ladies and damsels. And if you would say, that there has been and is a much greater number of them that are ill, and full of unfaithfulness, yet if that were true, then must you consider, that in all kinds of things, are commonly found more worse than better, or else should good things lack they estimation, as it shall appear by this conclusion. For he that never has seen any other metal than gold, marvels not at it, nor in his estimation sees much by it. And where there is none other stones found but Diamonds, Sapphires, Emeralds, and Rubies, there men do tread on them, and sell them for trifles. But if one should come to a country, which seemed barren, covered with an infinite number of stones ragged, of all color and fashion, if her chance to find here and there a pointed Diamond, well proportioned and orient: I dare say, he will lay up those few Diamonds as a great treasure, and not remembering the ragged stones, in the beholding of them, take no little pleasure: Semblably although a great number of women perchance were vicious, yet ought not a man reproach therefore the whole kind of women, sense of them undoubtedly many be virtuous.

Canin.: You have well assembled things for your purpose. But what say you to Aristotle, whom you have skipped over, in the naming of philosophers: he says, that a woman is a work of nature unperfect. And moreover, that her property is to delight in rebuking, and to be always complaining, and never contented. No we take head master Candidus. Perfection is ever constant and never changes, but a woman is a creature unperfect, she therefore may never be stable or constant. You know this form of argument, for I spy by your talking you are learned in logic. More over, rebuking is a mistiging, and no man implies the thing that he loves, but all that he loves he favors and likes: but women of their nature do delight in rebuking, and the thing, wherein any person delights, he covets, and coveting it, he will at the last (if it be in his power) execute it. Women therefore lacking some other, on whom they may practice their property, will rebuke some time their husbands, whom perchance they loved: and then mislikes she the thing that she erst loved. Wherefore you must grant, that she is unconstant. Also who that is never content, may never be constant, the cause why is to all men apparent. Wherefore there needs not any more argument, women for those reasons that I have rehearsed, be of their nature always inconstant, is it not thus. Now knack me that nut master Candidus. I trow it be hard for your teeth, although you were as well toothed as Curius Dentatus, which as men say, held fast a ship with his teeth until it was taken.

Candi.: In good faith Caninius you are a merry companion. but although my teeth are not so strong, yet shall I so use my tongue in the stead of my teeth, that I will therewith open your cobnut, that to all them that will be contented with reason, it shall appear well, that it is pipped.

Cani.: In faith you be a mete advocate for women, since you have teeth in your tongue, for like wise have they all, if they be toothless.

Candi.: And it seems that you lack teeth to hold in your tongue that it go not to laugh. But now will I assay to knack your nut master Caninius. Where you said, that of a purpose I skipped over Aristotle, there you said truly, In good faith so did I. And here have at your blockhouse, out of the which is shot against women all this artillery. Sir when I affirmed, that none of the philosophers which were honest and continent, wrote any thing in dispraise of womankind. I remembered even that your master Aristotle, and judged him not worthy to be of that number, but his report much less to be regarded, that the feignings of poets, whom I have 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 Aristotle, was in treating of matter weighty and serious, whereby it appears, that the said words so spitefully spoken, proceeded only of cankered malice, wherunto he was of his own nature dispossed, which may be of them shortly perceived, that he holds in his work, none other philosopher escape unrebuked. He truly he was ashamed to rent with rebukes the immortal fame of Plato his master, of whose divine mouth he had twenty years sucked the most sweet honey of noble philosophy, which malice grew of this occasion, as ancient authors have made thereof mention. For as much as where he was more curious in his apparel and decking, then was convenient to his profession, also more light in countenance, and dissolute in living, then became an instructor of virtue and wisdom, Plato therefore preferred other this scholars before him, which he very displeasantly taking, sought occasion to rebuke his master, when he was dead, which he never darst while he was living. That Aristotle 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, and made solemn hymns while she was living. Can you compare any madness or folly, to this mans abuse and inconstancy and May there be so great an abuse, as to give divine honors to a mortal creature, also to an harlot and common sinner. What inconstancy was in him, which calls that a creature unperfect, to whom he did solemn sacrifice, sang devote hymns, and often times kneeled. So blaspheme so his goddess, ought not this great philosopher be foul ashamed. Wherefore Caninius by my advise, do you 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 you dispraise in women, apparent inconstancy.

Cani.: You have a great affection to Plato I perceive verily: but will you deny, that a woman is of her nature unperfect.

Candi.: You marry well I for wherein do you not her to be unperfect. Is it in the soul or in the body?

Cani.: In both of them truly, for they be weaker than men, and have their flesh softer, less hair on their visages, and their voice sharper, and as I have read, they have in some parts of their bodies, their bones fewer. And as concerning the soul, they lack hardiness, and in perils are timorous, more delicate than men, unapte to painfulness, except there be thereto constrained, or stered by willfulness: And the wit, that they have, is not substantial but apish: never flourishing but in ungraciousness, or in trimming themselves with pretty devises, or excusing their faults with unstudied answers, or in pretty mocks or scornful dalliance, or to invent mischiefs saciate their malice. In other things it is unapt unto knowledged, except one or two, which I have read of, who in Rome have pleaded as Authors. But that is not to be marveled at, since they being instructed in eloquence, their domestic exercise, I will not say chiding, makes them bold to contend in pleading. In the parts of wisdom and civil policy, they are found unapt, and to have little capacity. But their most unperfection is their inconstancy, which proceeds of their said natural debility. For where as the affection of much dread or much love abounds, stability lacks, and wit little prevails. Contrary to this I dare well say you can make none evasion.

Candi.: Yes, I disprove all your malicious conclusion. But I pray you Caninius, let me ask you a question. Be all the books of your master Aristotle of equal authority?

Cani.: You that be they verily.

Candi.: In the institution of household keeping, called Oeconomice, Aristotle writes in this way. The company most according to nature, is that which is ordained of man and woman, which was constitute, not to the intent only to bring forth their semblable as other beasts participators of nature and with our reason, but for love specially, and mutual assistance. and he says also in the same book, and not far from thence: this company is not because that each of them has in every thing and the same all 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 courageous, the woman more weak fearful and scrupulous, to the intent that she for her feebleness should be more circumspect, the man for his strength much more adventurous. Be not these words of your master? How say you?

Cani.: Where you say truth I will not deny you, it is of his sentence the very pithe and effect. For he wrote in Greek and you know well enough. Wherefore they be not in the same words as you do speak them.

Candi.: It makes no matter if I do truly interpret them. But now to our purpose. Is perfection and unperfection in things, anything else, than abundance and lack of that, which is expedient to the end where unto nature has ordained them?

Cani.: Say in good so the, for I think that a true definition.

Candi.: But let me see, where I called it abundance, I might better have named it sufficience, for abundance does properly signify more than is necessary. Sufficience deserves the thing with bounds and limits, the excess whereof is called superfluity, and the lack may be named necessity.

Cani.: In faith you be to curious. Perdy the word neither made nor marred any thing of your purpose, for abundance and sufficience is commonly taken for one thing.

Candi.: You and that has subverted the order of all 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 sondry errors and perpetual contention. But let us now return to our question. Clay is a kind of earth soft and clammy, and for those qualities serves to make walls for houses, and to that end has his perfection: Although a stone be a matter hard and consolidate, and serves also for walls, and makes them stronger to serve for municion. The horse has much strength, and therefore is apt for journeys and burdens: the sheep is feeble and fearful, and may therefore easily be shone. And yet each of these in his kind has his perfections. To men nature has given purissaunce in members, brains hard and consolidate, the skin thick, perchance no bones as you say, to sustain outward labors. And to some the more terrible, much hair on their visage. To women she has given the contrary: to thend and intend, which your master rehearsed, that her debility should make her more circumspect, in the keeping (says he) at home such things as her husband, by this puissance has gotten. For those words also he added to those which are before spoken. Is not that a company according to nature, where the one diligently keeps that, which the other by labor prepares? For what profits it to prepare, where false keeping lacks? In preparing is labor or study, of keeping comes use and commodity, and therefore to speak indifferently, it deserves much more praise than the greeting. But now tell me one thing. Wherein suppose you do a man excel all other creatures? Is it in greatness or puissance of body?

Cani.: No verily.

Candi.: Than wherein suppose you?

Cani.: In that that his soul is adorned with reason.

Candi.: Stop there I pray you a little season: what call you reason?

Cani.: Why be you now to learn? What thing is reason.

Candi.: You by my holy dome. and this is the cause. For many men lean to their singular opinion, judging all that is contrary, to stand with no reason. Wherefore I pray you make me thereof a true definition.

Cani.: I will, to content with your fantasy, although that you can do it I know well much better than I. Reason is the principal part of the soul divine and immortal, whereby man does discern good from evil. This thing whiles it discerns or severs the one from the other, it is called Discretion: when it takes the one and leaves the other, it is named Election, judgment of some men. The exercise thereof is called prudence, of some Circumspection. And yet is ever of these things nothing but reason, which to man is so proper, that lacking it, he loses his denomination.

Candi.: In good faith you have made of reason a right good description. And now I perceive that the thing, whereby man excels all other creatures, is reason only.

Canini.: Ye verily.

Candi.: What think you, is reason only in men? Is it not also in women suppose you?

Cani.: Yes, that is it naturally, for the word Man, which I named, includes as well woman as man, when it is written or spoken so generally.

Candi.: I am glad that I have found you so reasonable in talking of reason. But what say you by sharpness of wit, does it not between man and beast make like diversity?

Cani.: Do surely. For wit is of the part of man that is mortal, and that is found by daily experience. For where the vapors in the body be pure and subtle, which do ascend into the brain, the wit becomes sharp and delicate: And where they be gross, ponderous, and smoky, the wit is dull and nothing pleasant. And therefore physicians have experienced by clarifying and tempering the corporal humors to correct the wit, which is either with gross matter oppressed, or with adjust vapors smoldered or choked. But reason might never be brought into a beast, which by nature lacks it. And yet in diverse of them have been perceived so subtle wits, that therein men have seemed to be of them vanquished.

Candi.: I think it to be true that you say. Then in whom reason most does appear, you will affirm, does most excel a beast in his nature.

Cani.: You master Candidus, that may you be sure.

Candidus: And you were agreed while ere, that to keep diligently that which is gotten, is worthy more praise than in the getting.

Cani.: Yes, for there comes more effect of the keeping.

Candi.: And so you conclude, that the power of reason is more in the prudent and diligent keeping, than in the valiant or politic getting. And that Discretion, Election, and Prudence, which is all and in every part reason, do excel strength, wit, and hardiness: And consequently they, in whom be those virtues, in that that they have them, do excel in just estimation them that be strong, hardy, or politic in getting of anything.

Cani.: You have well gathered together all that conclusion.

Candi.: Behold Caninius, where you be now: you have so much extolled reason, that in the respect thereof bodily strength remains as nothing: for as much as the corporal powers, with powers of the soul can make no comparison. and you have not denied, but that this word Man, unto whom reason pertains, does imply in it both man and woman. And agreeing unto Aristotle's saying, you have confirmed, that prudence, which in effect is nothing but reason, is more aptly applied to the women, whereby she is more circumspect in keeping, as strength is to the man, that he may be more valiant in getting. And likewise you have preferred the prudence in keeping, for the utility thereof, before the valiantness in getting. And semblably them which be prudent in keeping, before them that be only stronger and hardy in getting. And so you have concluded, that women, which are prudent in keeping, be more excellent than men in reason, which be only strong and valiant in geating. And where excellency is, there is most perfection. Wherefore a woman is not a creature imperfect, but as it seems is more perfect than man.

Cani.: Why, have you dallied herefore with me all this long season?

Candi.: Surely I have used neither dalliance nor sophistry: but if you consider it well, you shall find it but a natural induction, and plain to all them that have any capacity. But yet have I somewhat more to say to you. You said more over Caninius, that the wits of women were apt only to trifles and shrewdness, and not to wisdom and civil policy. I will be plain to you, I am sorry to find in your words such manner of lewdness, I cry you mercy, I would have said so much ungentleness, and in your words so much forgetfulness.

Cani.: What mean you thereby?

Candi.: You have twice granted, that natural reason is in women as well as in men.

Cani.: Yes and what then?

Candi.: Then have women also Discretion, Election, and Prudence, which does make that wisdom, which pertains to governance. And perdy, many arts and necessary occupations have been invented by women, as I will bring now some unto your remembrance. Latin letters were first founded by Lisostrata, called also Carmentis. The VII liberal arts and poetry by their maidens called the Muses. Why was Minerva honored for a goddess? But because she founded first in Greece, planting or setting of trees: also the use of armor: and 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 appears by Diotima and Aspasia two honest maidens, which in all parts of philosophy were so well learned, that Socrates, master to Plato, nothing disdained to come to their lessons, and called Diotima always his mistress. Cleobulina, the daughter of Cleobius, one of the seven wise men of Greece, wrote diffuse and mystical questions in heroical verses. Also Leoncium a woman, excelled all men of her time in wisdom and eloquence, in so much as she wrote against Theosprast, the most eloquent disciple of Aristotle, in women's defense, which book is it now had remained, would have been sufficient to have put you to silence. If the learning and wisdom of the lady Cansandra, daughter to king Priamus, had been regarded more then the counsel of flatterers, the city of Troy and kingdom of Frigia, has longer remained. And Priamus with his noble succession had many years reigned. Behold our progenitors the ancient Romans in all extreme dangers, when other counsels utterly failed, did not they resort to the books of Sivilla Cumana, called also Amalthea? and pursuing her advise, which she had there declared, did they not escape the perils which then were imminent? Hundreds of such women are in stories remembered, but for speed of time I will pass them over, since I trust that these be sufficient to prove, that the whole kind of women be not unapt unto wisdom, as he has supposed. As concerning strength and valiant courage, which you surmise to lack in them, I could make to you no less replication, and by old stories and late experience prove, that in armies women have been found of no little reputation, but I will omit that for this time, for as much as to the more part of wise men it shall not be found much to their commendation: Saving that we now have one example among us, as well of fortitude as of all other virtues, which in my opinion shall not be inconvenient, to have at this time declared, and so of this matter to make a conclusion.

Canin.: And I have my ears thereto prepared.

Candi.: The best matter is ever good to be spared, until the tale be almost at an end, and then shall the hearers with the length thereof be little offended. Sir there dwells here by me a lady, late a great queen and wife to Odenatus king of Palmirie, which is a city and country in Surry, her name is Zenobia: she has had of our host victory twice and now late was taken prisoner by Aurelian the emperor, all be it for her nobility, virtue, and courage, she was pardoned of her life, and a fair house is appointed to her in this village, she is well learned in Greek, and does competently understand Latin, but excellently the Egyptian language. She herself teaches her children good letters, and being now vacant from other business, writes as they say of Alexander and the orient eloquent stories. I have boden her to supper, it will not now be long or she come hither, And when we do hear her, I dare well say, you will be changed from your opinion, and confess, that in women is both courage, constance, and reason.

Caninius.: But I pray you of this matter say to her nothing.

Candi.: Ah, I see well you be loath to come to a reckoning. Thus do they all that be of your fashion. In wise women's absence speak reproachfully, and when they be present, flatter them pleasantly. But lo where she comes, let us meet with her. Your ladyship is very heartily welcome.

Zeno.: You have caused me to do, that I have used very seldom.

Candi.: What is that madame?

Zeno.: To be out of my own house at this time of the night.

Candi.: I thank therefore your ladyship. For I think the same, but I will promise you, nothing shall come to your hearing or sight, but that both to hear and see may stand with your worship.

Zeno.: That I heartily praise 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 familiarity.

Candi.: What is that madame I pray you heartily.

Zeno.: For I dread infamy, I tell you plainly, more than ever I did the loss of my liberty.

Candi.: No such thing shall happen madame I promise you truly. For here you shall find no men but of honest condition.

Zenobia: Yet some in devising with ladies, rejoicing to be therefore had in a certain suspicion, will by the way of dalliance convey from them some thing, which being showed, do indegender in the beholders some dishonest opinion. Diverse be not ashamed, to make their advant, that they have received, which of her that they speak of, was never ones profered. These things matter Candidus have made me afraid, to come to suppers and banquets.

Cani.: Mary that is well said. And yet some time such things have been seen offered.

Candi.: Perchance of some young maidens, which did it of courtly. Yet much more has been asked that has been denied. I have known it myself, I promise you faithfully.

Zenobia. Truly I like not such manner of folly, I have been brought up in other study.

Candi.: I pray you madame, let me ask you a question: but first pleases it you to sit down and rest your. For I trowe you supper is not yet ready.

Zen.: Now what is your demand, speak on heartily.

Can.: Of what age was your ladyship when first you were married?

Zeno.: Twenty years and above.

Candi.: It was great pity that you 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 madame, what means you thereby?

Zenobia: For by my study in moral philosophy, wherein I spent the years between sixteen and twenty, I perceived, that without prudence and constancy, women might be brought lightly into error and folly, and made therefore unmeat for that company, whereunto they were ordained: I mean, to be assistance and comfort to man through their fidelity, which other beasts are not, except they be by the force of man thereto constrained. I found also, that Justice teaches us women, to honor our husbands next after God: which honor rests in due obedience, whereby mutual love between them is in a more servence. For undoubtedly no woman him loves, whose hate or displeasure she nothing fears. Also Justice restrains us to do any thing, which is not seinely. By fortitude are we still kept in a virtuous constancy, as well in resisting affections and wanton persuasion, as also to sustain (when they do happen) afflictions patiently. But in a woman, no virtue is equal to Temperance, whereby in her words and deeds she always uses a just moderation, knowing when time is to speak, and when to keep silence, when to be occupied, and when to be merry. And is she measure it to the will of her husband, she does the more wisely: except it may turn them both to loss or dishonesty. Yet then should she seem rather to give him wise counsel, than to appear disobedient or sturdy. In every of these things consisted my duty, which I should not so well have known, if to my husband I had sooner be wedded.

Cani.: Indeed you had been passed learning thereof, when you had once been bedded.

Ze.: In good faith you say truly. For when I had been out of the dread of my father (who kept me in this study continually) and had once tasted the pleasant devises, which are provided for queens and other great ladies, you may well suppose I should sooner have lost that delectation, which I had in study.

Can.: You say even truth by the faith of my body, but madame, after that you were married, what profit was to you, the knowledge of letters?

Zeno.: Much, master Candidus. I promise you verily. For during the life of my noble husband of famous memory, I was never heard or seen, say or do any thing, which might not content him, or omit anything, which should delight him, such circumspection good learning ministered unto me, that in hunting and other pastimes, I retained always 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 derision. But after the death of my husband, I found learning a marvelous treasure. For when I considered the state of things, which then happened together, what danger was to the realm imminent 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 have, it was very uncertain. Ambition always reigning in every country, which can not gladly suffer in any one person such manner of sovereignty, that under the name of protection, he should have in subjection all the nobility. And although that such one might happen to be, yet having in remembrance as well ancient histories as late examples, I dradde, least in so great authority Ambition and Avarice might cause men to forget their obedience trust and fidelity. I considered also, that the realm of Palmyry, was environed with enemies. For on the one side was the host of the Romans, which always waited to find opportunity, to envade my realm, and to subdue it under their empire. The thieves of Araby were on the other side, which already were entered the marches, and spoiled the country. The king of Media, to be discharged of his tribute, joined with our enemies, willing to bring my realm in perpetual captivity. Was it any marvel, if all these things did exceedingly trouble me?

Candi.: But finally madame, what remedy found you?

Zeno.: After that I had little bethough me, I determined to prepare remedies quickly, and to sustain fortune at all times patiently. And to the intent that the name of a woman, should not among the people be had in contemps, I used so my proceedings, that none of them might be said to be done womanly. Wherefore I stayed always abroad among my nobles and counselors, and said my 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 honor which they had received, by the excellent prowess of my noble husband, showing to them my children, which for tender age than were but feeble, exhorting them with sundry orations to retain their fidelity. I visited all the whole realm and the marches, reedified fortresses, and new made also sund ammunitions. Moreover, I caused good laws to be published, observing them first in my own household, and caused them in all other places to be well executed. I made Justice chief ruler of my affection, and in all consultations would I be present, where I heard all other speak first, that I would not be ignorant: and then showed my advise, wherein I seemed, not to be negligent. Touching my servants I used such a diligent scrutiny, that they were always persons of singular honesty. By this manner of industry I quietly governed the realm of Palmirie. And also added much more to my empire, not so much by force, as by renovme of trust and politic governance, which all men had in such admiration, that diverse of our said enemies, which against the realm erst did conspire, and had invaded my jurisdiction, chase rather to leave their hostility, and to remain in our subjection, 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 subjection all affections, and passions, as the Romans do know me and my children. All this considered, my study was to me much more commodious, because it was so long for I were married. Wherefore I may conclude, that I had well tarried.

Candi.: You have said very well by the faith of my body. And all that you have spoken I have before heard as well of your friends as of your enemies confessed. How say you Caninius, be you any thing changed in your opinion?

Cani.: I would never have looked for such a conclusion. I see well enough, that women, being well and virtuously brought up, do not only with men participate in reason, but some also in fidelity and constancy be equal unto them.

Candius: Madam your supper is ready, may it like you to enter in toward it.

Zeno.: With right good will: but yet if this gentleman has ought to say against women, I am not unproviced for to defend them.

Cani.: No madame, I am by your ladyship already satisfied, he is wise that with reason is shortly contented. And where reason serves not, silence is prayed.

Zenobia: Yet a good mind, in silence, is ever well occupied.

Candidus: And he that thinks well, and speaks well, and speaks truth, is most to be loved. Madame, I will lead you the way into my house.

Zenobia: With good will I follow you.

Cani.: The conclusion is good, where both parts are pleased. And if they both be wise, it makes no matter though fools be offended.

Thus ends the defense of good woman.

Londini in aedibus Thomae Bertheleti typis impress.
Cum privilegio ad impri mendum solum.

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