Jane Anger
her Protection
for Women.

To defend them against the
scandalous reportes of
a late Surfeiting Lover, and all other like
Venerians that complaine so to bee
overcloyed with womens

Written by Ja: A. Gent.

At London
Printed by Richard Jones, and Thomas
. 15891589.

A1v A2r

To the Gentlewomen
of England, health.

Gentlewomēen, though it is to be feared that your
setled wits wil advisedly cōondemne that, which my
cholloricke vaine hath rashly set downe, and so
perchance, Anger shal reape anger for not
agreeing with diseased persons: Yet (if with indifferencie
of censure, you consider of the head of the quarell)
I hope you will rather shew your selves defendantes
of the defenders title, then complainantes of
the plaintifes wrong. I doubt judgement before trial,
which were injurious to the Law, and I confesse that
my rashnesse deserveth no lesse, which was a fit of my
extremitie. I will not urge reasons because your wits
are sharp and will soone conceive my meaning, ne
will I be tedious least I proove too too troublesome,
nor over darke in my writing, for feare of the name
of a Ridler. But (in a worde) for my presumption I
crave pardon, because it was Anger that did
write it: committing your protection, and my selfe, to
the protection of your selves, and the judgement of
the cause to the censures of your just mindes.

Yours ever at commandement,

Ja: A.


To all Women in genenerall,
and gentle Reader whatsoever.

Fie on the falshoode of men, whose
minds goe oft a madding, & whose
tongues can not so soone bee wagging,
but straight they fal a railing.
Was there ever any so abused, so
slaundered, so railed upōon, or so wickedly
handeled undeservedly, as are we women?
Will the Gods permit it, the Goddesses stay theyr
punishing judgments, and we ourselves not pursue
their undoinges for such divelish practises? O
Paules steeple and Charing Crosse. A halter hold al
such persons. Let the streames of the channels in
London streates run so swiftly, as they may be able
alone to carrie them from that sanctuarie. Let
the stones be as Ice, the soales of their shooes as
Glasse, the waies steep like Ætna, & every blast a
Whyrl-wind puffed out of Boreas his long throat,
that these may hasten their passage to the Devils
haven. Shal Surfeiters raile on our kindnes, you
stand stil & say nought, and shall not Anger stretch
the vaines of her braines, the stringes of her fingers,
and the listes of her modestie, to answere
their Surfeitings? Yes truely. And herein I conjure
all you to aide and assist me in defence of my
willingnes, which shall make me rest at your commaundes.
Fare you well.

Your friend,

Ja. A.


A Protection for
Women. &c.

The desire that every man hath to shewe his true vaine
in writing is unspeakable, and their mindes are so caried
away with the manner, as no care at all is had of the
matter: they run so into Rethorick, as often times they
overrun the boundes of their own wits, and goe they knowe
not whether. If they have stretched their invention so hard on
a last, as it is at a stand, there remaines but one help, which is,
to write of us womēen: If they may once encroch so far into our
presence, as they may but see the lyning of our outermost garment,
they straight think that Apollo honours them, in yeelding
so good a supply to refresh their sore overburdened heads,
through studying for matters to indite off. And therfore that the
God may see how thankfully they receive his liberality, (their
wits whetted, and their braines almost broken with botching
his bountie) they fall straight to dispraising and slaundering
our silly sex. But judge what the cause should be, of this their
so great malice towards simple women. Doubtles the weaknesse
of our wits, and our honest bashfulnesse, by reason wherof
they suppose that there is not one amongst us who can, or
dare reproove their slanders and false reproches: their slaunderous
tongues are so short, and the time wherin they have lavished
out their wordes freely, hath bene so long, that they know
we cannot catch hold of them to pull them out, and they think
we wil not write to reproove their lying lips: which conceites
have already made them cockes and wolde (should they not be
cravened) make themselves among themselves bee thought to
be of the game. They have bene so daintely fed with our good
natures, that like jades (their stomackes are grown so quesie)
they surfeit of our kindnes. If we wil not suffer them to smell
on our smockes, they will snatch at our peticotes: but if our
honest natures cannot away with that uncivil kinde of jesting B then B1v
then we are coy: yet if we beare with their rudenes, and be somwhat
modestly familiar with them, they will straight make
matter of nothing, blazing abroad that they have surfeited with
love, and then their wits must be showen in telling the maner

Among the innumerable number of bookes to that purpose,
of late (unlooked for) the newe surfeit of an olde Lover (sent abroad
to warne those which are of his own kind, from catching
the like disease) came by chance to my handes: which, because
as well women as men are desirous of novelties, I willinglie
read over: neither did the ending thereof lesse please me then the
beginning, for I was so carried away with the conceit of the
Gent.Gentleman as that I was quite out of the booke before I thought
I had bene in the middest thereof: So pithie were his sentences,
so pure his wordes, and so pleasing his stile. The chiefe
matters therein contained were of two sortes: the one in the dispraise
of mans follie, and the other, invective against our sex,
their folly proceeding of their own flatterie joined with fancie, &
our faultes are through our follie, with which is some faith.

The bounteous wordes written over the lascivious kinge
Ninus his head, set down in this olde Lover his Surfeit to be
these (Demaund and have:) do plainly shew the flatterie of
mens false heartes: for knowing that we women, are weake
vessels soone overwhelmed, and that Bountie bendeth everie
thing to his becke, they take him for their instrument (too too
strong) to assay the pulling downe of us so weake. If we stand
fast, they strive: if we totter (though but a little) they will never
leave til they have overturned us. Semeramis demaunded:
and who would not if courtesie should be so freely offered?
Ninus gave all to his kingdome, and that at the last: the more
foole he: and of him this shal be my censure (agreeing with the
verdict of the surfaiting lover, save onely that he hath misplaced
and mistaken certaine wordes) in this maner.

Fooles force such flatterie, and men of dull conceite:

Such phrensie oft doth hant the wise (Nurse Wisedom once rejected)

Though love be sure and firme: yet Lust fraught with deceit,

And mens fair wordes do worke great wo, unlesse they be suspected.

Then B2r

Then foolish Ninus had but due, if I his judge might be,

Vilde are mens lustes, false are their lips, besmer’d with flatterie:

Himselfe and Crowne he brought to thrall which passed all the rest

His foot-stoole match he made his head, and therefore was a beast.

Then all such beastes such beastly endes, I wish the Gods to send,

And worser too if woorse may be: like his my censure end.

The slouthful king Sardanapalus with his beastlike and licentious
deedes are so plainly disciphered, and his bad end well
deserved, so truly set down in that Surfeit, as both our judgments
agree in one.

But that Menalaus was served with such sauce it is a wonder:
yet truely their Sex are so like to Buls, that it is no marvell
though the Gods do metamorphoze some of them, to give
warning to the rest, if they coulde think so of it, for some of
them wil follow the smocke as Tom Bull will runne after a
towne Cowe. But, least they should running slip and breake
their pates, the Gods provident of their welfare, set a paire of
tooters on their foreheades, to keepe it from the ground, for
doubtles so stood the case with Menalus, hee running abroade
as a Smel-smocke, got the habit of a Coockold, of whom thus
shall go my verdicte.

The Gods most just doe justly punish sinne

with those same plagues which men do most forlorn,

If filthy lust in men to spring begin,

That monstrous sin he plagueth with the horne.

their wisdome great wherby they men forewarne,

to shun vild lust, lest they wil weare the horne.

Deceitfull men with guile must be repaid,

And blowes for blowes who renders not againe?

The man that is of Coockolds lot affraid,

From Lechery he ought for to refraine.

Els shall he have the plague he doth forlorne:

and ought (perforce constrain’d to wear the horne.

B2 The B2v

The Greeke, Acteons badge did weare, they say,

And worthy too, he loved the smocke so wel,

That everie man may be a Bull I pray,

Which loves to follow lust (his game) so well.

For by that meanes poore women shall have peace

and want these jarres. Thus doth my censure cease.

The greatest fault that doth remaine in us women is, that
we are too credulous, for could we flatter as they can dissemble,
and use our wittes well, as they can their tongues ill, then
never would any of them complaine of surfeiting. But if we
women be so so perillous cattell as they terme us, I marvell
that the Gods made not Fidelitie as well a man, as they created
her a woman, and all the morall vertues of their masculine
sex, as of the feminine kinde, except their Deities knewe
that there was some soverainty in us women, which could not
be in them men. But least some snatching fellow should catch
me before I fall to the grounde, (and say they will adorne my
head with a feather, affirming that I rome beyond reason, seeing
it is most manifest that the man is the head of the woman,
and that therfore we ought to be guided by them,) I prevent
them with this answere. The Gods knowing that the mindes
of mankind would be aspiring, and having throughly viewed
the wonderfull vertues wherewith women are inriched, least
they should provoke us to pride, and so confound us with Lucifer,
they bestowed the supremacy over us to māan, that of that
Cockscombe he might onely boast, and therfore for Gods sake
let them keepe it. But wee returne to the Surfeit.

Having made a long discourse of the Gods censure concerning
love, he leaves thēem (& I thēem with him) and comes to the
principall object and generall foundation of love, which he affirmeth
to be grounded on women: & now beginning to search
his scroule, wherein are tauntes against us, he beginneth and
saieth that we allure their hearts to us: wherin he saieth more
truly then he is aware off: for we woo them with our vertues,
& they wed us with vanities, and men being of wit sufficient to B3r
to cōonsider of the vertues which are in us women, are ravished with
the delight of those dainties, which allure & draw the sences of
them to serve us, wherby they become ravenous haukes, who
doe not onely seize upon us, but devour us. Our good toward
them is the destruction of our selves, we being wel formed,
are by them fouly deformed: of our true meaning they make
mockes, rewarding our loving follies with disdainful floutes:
we are the griefe of man, in that wee take all the griefe from
man: we languish when they laugh, we lie sighing when they
sit singing, and sit sobbing when they lie slugging and sleeping.
Mulier est hominis confusio, because her kinde heart
cannot so sharply reproove their franticke fits, as those madde
frensies deserve. Aut amat, aut odit, non est in tertio: she loveth
good thinges, and hateth that which is evill: shee loveth
justice and hateth iniquitie: she loveth trueth and true dealing,
and hateth lies and falshood: she loveth man for his vertues, &
hateth him for his vices: to be short, there is no Medium between
good and bad, and therefore she can be, In nullo tertio.
Plato his answere to a Viccar of fooles which asked the question,
being, that he knew not whether to place women among
those creatures which were reasonable or unreasonable, did as
much beautifie his devine knowledge, as all the bookes he did
write: for knowing that women are the greatest help that men
have, without whose aide & assistance it is as possible for them
to live, as if they wanted meat, drinke, clothing, or any other
necessary: and knowing also that even then in his age, much
more in those ages which shold after follow, men were grown
to be so unreasonable, as he could not discide whether men or
bruite beastes were more reasonable: their eies are so curious,
as be not all women equall with Venus for beautie, they cannot
abide the sight of them: their stomackes so queasie, as doe
they tast but twise of one dish they straight surfeit, and needes
must a new diet be provided for them. Wee are contrary to
men, because they are contrarie to that which is good: because
they are spurblind, they cannot see into our natures, and we
too well (though we had but halfe an eie) into their conditions,
because they are so bad: our behaviours alter daily, because B3 mens B3v
mens vertues decay hourely. If Hesiodus had with equity as
well looked into the life of man, as he did presisely search out
the qualities of us women, he would have said, that if a woman
trust unto a man, it shal fare as well with her, as if she had a
waight of a thousand pounds tied about her neck, and then cast
into the bottomles seas: for by men are we confounded though
they by us are sometimes crossed. Our tongues are light, because
earnest in reprooving mens filthy vices, and our good
counsel is termed nipping injurie, in that it accordes not with
their foolish fancies. Our boldnesse rash, for giving Noddies
nipping answeres, our dispositions naughtie, for not agreeing
with their vilde mindes, and our furie dangerous, because it
will not beare with their knavish behaviours. If our frownes
be so terrible, and our anger so deadly, men are too foolish in offering
occasions of hatred, which shunned, a terrible death is
prevented. There is a continuall deadly hatred betweene the
wilde boare and tame hounds, I would there were the like betwixt
women and men unles they amend their maners, for so
strength should predominate, where now flattery and dissimulation
hath the upper hand. The Lion rageth when he is hungrie,
but man raileth when he is glutted. The Tyger is robbed
of her young ones, when she is ranging abroad, but men
rob women of their honour undeservedlye under their noses.
The Viper stormeth when his taile is trodden on, & may not
we fret when al our bodie is a footstoole to their vild lust: their
unreasonable mindes which knowe not what reason is, make
them nothing better then bruit beastes. But let us graunt that
Cletemnestra, Ariadna, Dalila, and Jesabell were spotted
with crimes: shal not Nero with others innumerable, & therefore
unnameable joine handes with them and lead the daunce?
yet it greeves me that faithful Deianira should be falsely accused
of her husband Hercules death, seeing she was utterly guiltlesse
(even of thought) concerning any such crime, for had not
the Centaures falshood exceeded the simplicitie of her too too
credulous heart, Hercules had not died so cruelly tormented,
nor the monsters treason bene so unhappely execuuted. But we
must beare with these faultes, and with grreater then these, especially B4r
especiallye seeing that hee which set it downe for a Maxime
was driven into a mad mood through a surfeit, which made
him run quite besides his booke, and mistake his case: for wher
he accused Deianira falsely, he woulde have had condemned
Hercules deservedly.

Marius daughter indued with so many excellent vertues,
was too good either for Metellus, or any māan living: for thogh
peradventure she had some smal fault, yet doubtles he had detestable
crimes. On the same place where Doun is on the
hens head, the Combe grows on the Cocks pate. If women
breede woe to men, they bring care, povertie, griefe, and continual
feare to women, which if they be not woes they are worser.

Euthydomus made sixe kinde of women, and I will approove
that there are so many of men: which be, poore and
rich, bad and good, foule and faire. The great Patrimonies
that wealthy men leave their children after their death, make
them rich: but dice and other marthriftes happening into their
companies, never leave them til they bee at the beggers bush,
wher I can assure you they become poore. Great eaters beeing
kept at a slender diet never distemper their bodies but remaine
in good case: but afterwards once turned foorth to Liberties
pasture, they graze so greedilie, as they become surfeiting
jades, and alwaies after are good for nothing. There are
men which are snout-faire, whose faces looke like a creame-
pot, and yet those not the faire men I speake of, but I meane
those whose conditions are free from knaverie, and I tearme
those foule, that have neither civilitie nor honnestie: of these
sorts there are none good, none rich or faire long. But if wee
doe desire to have them good, we must alwaies tie them to the
manger and diet their greedy panches, other wise they wil surfeit.
What, shal I say? wealth makes them lavish, wit knavish,
beautie effeminate, povertie deceitfull, and deformitie uglie.
Therefore of me take this counsell

Esteeme of men as of a broken Reed,

Mistrust them still, and then you wel shall speede.

B4 I B4v

I pray you then (if this be true, as it truely cannot bee denied)
have not they reason who affirme that a goose standing
before a ravenous Fox, is in as good case, as the woman that
trusteth to a mans fidelitie: for as the one is sure to loose his
head, so the other is most certaine to be bereaved of her good
name, if there be any small cause of suspition. The fellow that
tooke his wife for his crosse, was an Asse, and so we will leave
him: for he loved well to sweare on an ale pot, and because
his wife, keeping him from his dronken vain, put his nose out
of his socket, he thereby was brought into a mad moode, in
which he did he could not tell what.

When provender prickes, the jade will winch, but keepe
him at a slender ordinarie, and he will be milde ynough. The
Dictators sonne was cranke as long as his cocke was crowing,
but prooving a cravin, hee made his maister hang downe
his head.

Thales was so maried to shamefull lust as hee cared not a
straw for lawfull love, wherby he shewed himselfe to be indued
with much vice and no vertue: for a man doth that often times
standing, of which he repenteth sitting. The Romain coulde
not (as now men cannot) abide to heare women praised, and
themselves dispraised, and therfore it is best for men to follow
Alphonso his rule: let them be deafe and mary wives, that
are blind, so shal they not grieve to heare their wives commēended
nor their monstrous misdoing shall offend their wives eiesight.

Tibullus setting down a rule for women to follow, might
have proportioned this platform for men to rest in. And might
have said, Every honest man ought to shun that which detracteth
both health and safety from his owne person, and strive to
bridle his slanderous tongue. Then must he be modest, & shew
his modestie by his vertuous and civil behaviours: and not display
his beastlines through his wicked and filthy wordes. For
lying lips and deceitful tongues are abhominable before God.
It is an easie matter to intreate a Cat to catch a Mouse, and
more easie to perswade a desperate man to kil him selfe. What
Nature hath made, Art cannot marre, (and as this surfeiting lover C1r
lover saith) that which is bred in the bone, will not be brought
out of the flesh. If we cloath our selves in sackcloth, and trusse
up our haire in dishclouts, Venerians wil nevertheles pursue
their pastime. If we hide our breastes, it must be with leather,
for no cloath can keep their long nailes out of our bosomes.

We have rowling eies, and they railing tongues: our eies
cause thēem to look lasciviously, & why? because they are geven to
lecherie. It is an easie matter to finde a staffe to beate a Dog,
and a burnt finger giveth sound counsel. If men would as well
imbrace counsel as they can give it, Socrates rule wold be better
follewed. But let Socrates, heaven and earth say what they
wil, “Mans face is worth a glasse of dissembling water”: and
therfore to conclude with a proverbe, “Write ever, and yet never
write ynough of mans falshoode”
, I meane those that
use it. I would that ancient writers would as well have busied
their heades about disciphering the deceites of their owne
Sex, as they have about setting downe our follies: and I wold
some would call in question that nowe, which hath ever bene
questionlesse: but sithence all their wittes have bene bent to
write of the contrarie, I leave them to a contrary vaine, and
the surfaiting Lover, who returnes to his discourse of love.

Nowe while this greedye grazer is about his intreatie of
love, which nothing belongeth to our matter: let us secretlye
our selves with our selves, consider howe and in what, they
that are our worst enemies, are both inferiour unto us, & most
beholden unto our kindenes.

The creation of man and woman at the first, hee being formed
In principio of drosse and filthy clay, did so remaine until
God saw that in him his workmanship was good, and therfore
by the transformation of the dust which was loathsome unto
flesh, it became putrified. Then lacking a help for him, God
making woman of mans fleshe, that she might bee purer then
he, doth evidently showe, how far we women are more excellent
then men. Our bodies are fruitefull, wherby the world
encreaseth, and our care wonderful, by which man is preserved.
Frōom woman sprang mans salvation. A woman was the first
that beleeved, & a woman likewise the first that repēented of sin. C In C1v
In women is onely true Fidelity: (except in her) there is constancie,
and without her no Huswifery. In the time of their
sicknes we cannot be wanted, & whēen they are in health we for
thēem are most necessary. They are cōomforted by our means: they
nourished by the meats we dresse: their bodies freed from diseases
by our cleanlines, which otherwise would surfeit unreasonably
through their own noisomnes. Without our care they
lie in their beds as dogs in litter, & goe like lowsie Mackarell
swimming in the heat of sommer. They love to go hansomly
in their apparel, and rejoice in the pride thereof, yet who is the
cause of it, but our carefulnes, to see that every thing about thēem
be curious. Our virginitie makes us vertuous, our cōonditions
curteous, & our chastitie maketh our truenesse of love manifest.
They confesse we are necessarie, but they would have us
likewise evil. That they cannot want us I grant: yet evill I
denie: except onely in the respect of man, who (hating all good
things, is onely desirous of that which is ill, through whose desire,
in estimation of conceit we are made ill. But least some
shuld snarle on me, barking out this reason: that “none is good
but God, and therfore women are ill”
. I must yeeld that in that
respect we are il, & affirm that men are no better, seeing we are
so necessarie unto them. It is most certain, that if we be il, they
are worse: for Malum malo additum efficit malum peius: &
they that use il worse then it shold be, are worse then the il. And
therefore if they wil correct Magnificat, they must first learn
the signification therof. That we are liberal, they wil not deny
sithence that many of them have (ex confessio) received more
kindnes in one day at our hands, thēen they can repay in a whole
yeare: & some have so glutted thēemselves with our liberality as
they cry “No more”. But if they shal avow that women are fooles,
we may safely give thēem the lie: for my selfe have heard some of
them confesse that we have more wisdome then need is, & therfore
no fooles: & they lesse thēen they shold have, & therfore fooles.
It hath bene affirmed by some of their sex, that to shun a shower
of rain, & to know the way to our husbands bed is wisedome
sufficient for us womēen: but in this yeare of 158888, men are grown
so fantastical, that unles we can make them fooles, we are accountedcounted C2r
unwise. And now (seeing I speake to none but to you
which are of mine owne Sex,) give me leave like a scoller to
proove our wisdome more excellēent then theirs, though I never
knew what sophistry ment. Ther is no wisdome but it comes
by grace, this is a principle, & Contra principiūum non est disputandūum:
but grace was first given to a woman, because to our
lady: which premises cōonclude that women are wise. Now Primūum
est optimūum
, & therefore women are wiser then men. That we
are more witty which comes by nature, it cāannot better be prooved,
then that by our answers, men are often droven to Nōon plus,
& if their talk be of worldly affaires, with our resolutions they
must either rest satisfied, or proove thēemselves fooles in the end.

It was my chance to hear a prety story of two wise mēen who
(being cosen germane to the town of Gotam) prooved thēemselves
as very asses, as they wer fooles: & it was this. The stelth of a
ring out of a wise mans chāamber, afflicted the loosers mind, with so
grievous passions, as he could take no rest, til he went to aske
a friends counsel, how he might recover his losse. Into whose
presence being once entered, his clothes unbuttened, made passage
for his friends eiesight unto his bosome: who seeing him
in such a taking, judging by his looks that some qualme had risen
on his stomack, the extremity wherof might make his head to
ake, offered him a kertcher. This distressed man halfe besides
himselfe, howled bitterly that he did mistake his case, & falling into
a raving vain, began to curse the day of his birth, & the Destinies
for suffering him to live. His fellow wise-man, mistaking
this fit, fearing that some devil had possessed him, begāan to betake
him to his heeles: but being stopped frōom running by his cōompanion,
did likewise ban the cause of this suddain change, & the motion
that mooved the other to enter his presence: yet seing how
daungerously he was disturbed, & knowing that by no meanes
he could shun his company, calling his wittes together (which
made him forget his passion) he demanded the cause of the others
griefe: who taking a stoole & a cushion sate downe and declared
that he was undone through the losse of a ring which was
stolen out of his window: further saying, Sir, is it not best
for mee to goe to a Wise-woman to knowe of her what is C2 become C2v
become of my ring? The other answering affirmatively, asked
this: if he know anye? betweene whom, many wise women
reckoned, they both went together for company, wher we wil
leave them.

Now I pray you tell me your fancie, were not these men
very wise, but especially did they not cunningly display their
wisedome by this practise? Sithence that they hope to finde
that through the wisedome of a woman, which was lost by the
folly of a man. Wel, seeing according to the old proverb: “The
wit of a woman is a great matter”
: let men learne to be wiser
or account them selves fooles: for they know by practize that
we are none.

Now sithence that this overcloied and surfeiting lover leaveth
his love, and comes with a fresh assault against us womēen
let us arm our selves with patience & see the end of his tongue
which explaineth his surfeit. But it was so lately printed, as that
I shold do the Printer injurie should I recite but one of them,
and therfore referring you to Boke his surfeit in love, I come
to my matter. If to injoy a woman be to catch the Devill by
the foote, to obtaine the favour of a man is to holde fast his
damme by the middle: whereby the one may easily breake away,
and the other cannot go without he carries the man with

The properties of the Snake and of the Eele are, the one
to sting, and the other not to be held: but mens tongues sting
against nature, and therefore they are unnaturall. Let us bear
with them as much as may be, and yeeld to their willes more
then is convenient: yet if we cast our reckoning at the end of
the yeare, wee shall finde that our losses exceede their gaines,
which are innumerable. The propertie of the Camelion is to
change himselfe: But man alwaies remaineth at one stay,
and is never out of the predicamentes of Dishonestie and
unconstancie. The stinging of the Scorpion is cured by the
Scorpion, wherby it seemes that there is some good nature in
them. But men never leave stinging till they see the death of
honestie. The danger of prickes is shunned, by gathering roses
glove fisted: and the stinging of Bees prevented through a close C3r
close hood. But naked Dishonestie and bare inconstancie are
alwaies plagued through their owne follie.

If mens folly be so unreasonable as it will strive against
Nature, it is no matter though she rewardes them with crosses
contrary to their expectations. For if Tom foole will presume
to ride on Alexanders horse, he is not to be pittied thogh
he get a foule knocke for his labour. But it seemes the Gentleman
hath had great experience of Italian Curtizans, wherby
his wisedome is shewed. For Experientia praestantior arte:
and hee that hath Experience to proove his case, is in better
case then they that have al unexperienced book cases to defend
their titles.

The smooth speeches of men are nothing unlike the vanishing
cloudes of the Aire, which glide by degrees from place
to place, till they have filled themselves with raine, when
breaking, they spit foorth terrible showers: so men gloze, till
they have their answeres, which are the end of their travell, &
then they bid Modestie adue, and entertaining Rage, fal a railing
on us which never hurt them. The rancknesse of grasse
causeth suspition of the serpents lurking, but his lying in the
plaine path at the time when Woodcockes shoote, maketh the
pacient passionate through his sting, because no such ill was
suspected. When men protest secrecie most solemnly, beleeve
them lest, for then surely there is a tricke of knavery to be discarded,
for in a Friers habite an olde Fornicator is alwaies

It is a wonder to see how men can flatter themselves with
their own conceites: For let us looke, they wil straight affirm
that we love, and if then Lust pricketh them, they will sweare
that Love stingeth us: which imagination onely is sufficient
to make them assay the scaling of halfe a dozen of us in one
night, when they will not stick to sweare that if they should be
denied of their requestes, death must needes follow. Is it any
marvell though they surfeit, when they are so greedy, but is it
not pittie that any of them should perish, which will be so soon
killed with unkindnes? Yes truly. Well, the onset given, if
we retire for a vantage, they will straight affirme that they C3 have C3v
have got the victorie. Nay, some of them are so carried away
with conceite, that shameles they wil blaze abroad amōong their
companions, that they have obteined the love of a woman,
unto whom they never spake above once, if that: Are not these
froward fellowes, you must beare with them, because they
dwell far from lying neighboures. They will say Mentiri
non est nostrum
, and yet you shall see true tales come from
them, as wilde geese flie under London bridge. Their fawning
is but flattery: their faith falshoode: their faire wordes
allurements to destruction: and their large promises tokens
of death, or of evils worse then death. Their singing is a bayte
to catch us, and their playinges, plagues to torment us: & therfore
take heede of them, and take this as an Axiom in Logick
and a Maxime in the Law, Nulla fides hominibus. Ther are
three accidents to men, which of al are most unseperable. Lust
Deceit, and malice. Their glozing tongues, the preface to
the execution of their vilde mindes, and their pennes the bloody
executioners of their barbarous maners. A little gaule maketh
a great deale of sweet, sower: and a slaunderous tongue
poysoneth all the good partes in man.

Was not the follie of Vulcan worthy of Venus floutes,
when she tooke him with the maner, wooing Briceris? And was
it not the flatterye of Paris which intysed Hellen to falshood?
Yes trulie: and the late Surfeiter his remembrance in calling
his pen frōom raging against reason: sheweth that he is not quite
without flatterie, for hee putteth the fault in his pen, when it
was his passion that deserved reproofe. The love of Hipsicrates
and Panthea, the zeale of Artemisia and Portia, the affection
of Sulpitia and Aria, the true fancie of Hipparchia and
Pisca, the loving passions of Macrina & of the wife of Paudocrus
(al manifested in his Surfeit) shal condēemne the undiscreetnes
of mens minds: whose hearts delight in nought, save that
only which is contrary to good. Is it not a foolish thing to bee
sorry for things unrecoverable? Why then shold Sigismundus
answer be so descāannted upon, seeing her husband was dead, & she
therby free for any man. Of the aboundance of the hart, the mouth
speaketh, which is verified by the railing kind of mans writing. Of C4r
Of al kind of voluptuousnes, they affirm Lechery to be the cheefest,
& yet some of thēem are not ashamed to confesse publiquely,
that they have surfeited therwith. It defileth the body, & makes
it stink, & men use it: I marvel how we women can abide them
but that they delude us, as (they say) we deceive thēem with perfumes.

Voluptuousnes is a strong beast, and hath many instruments
to draw to Lust: but men are so forward of themselves
thereto, as they neede none to haile them. His court is already
so full with them, that he hath more neede to make stronger
gates to keepe them out, then to set them open that they may
come in, except he wil be pulled out by the eares out of his kingdome.
I woulde the abstinence of King Cyrus, Zenocrates,
Caius Gracchus, Pompeius and of Francis Sforce Duke of
, (recited in Boke his Surfeit in love) might be presidents
for men to followe, and I warrant you then we should
have no surfeiting. I pray God that they may mend: but in the
meane time, let them be sure that rashnes breedes repentance,
and treacherous hearts, tragical endes: False Flattery is the
messenger of foule Folly, and a slaunderous tongue, the instrument
of a dissembling heart.

I have set down unto you (which are of mine owne Sex)
the subtil dealings of untrue meaning men: not that you should
contemne al men, but to the end that you may take heed of the
false hearts of al, & stil reproove the flattery which remaines
in all: for as it is reason that the Hennes should be served first,
which both lay the egs, & hatch the chickins: so it were unreasonable
that the cockes which tread them, should be kept clean
without meat. As men are valiant, so are they vertuous: and
those that are borne honorably, cannot beare horrible dissembling
heartes. But as there are some which cannot love hartely,
so there are many who lust uncessantly, & as many of them
wil deserve wel, so most care not how il they speed so they may
get our company. Wherin they resemble Envie, who will be
contented to loose one of his eies that another might have
both his pulled out. And therefore thinke well of as many
as you may, love them that you have cause, heare every thing
that they say, (& affoord them noddes which make themselves C4 Noddies C4v
noddies) but beleeve very little therof or nothing at all, and
hate all those, who shall speake any thiung in the dispraise or to
the dishonor of our sex.

Let the luxurious life of Heliogabalus, the intēemperate desires
of Commodus and Proculus, the damnable lust of Chilpericus
and Xerxees, Boleslaus violent ravishings, and the
unnaturall carnall appetite of Sigismundus Malotesta, be examples
sufficiently probable to perswade you, that the hearts
of men are most desirous to excell in vice. There were many
good lawes established by the Romanes & other good kinges
yet they coulde not restraine men from lecherie: and there are
terrible lawes alotted in England to the offenders therein, all
which will not serve to restrain man.

The Surfeiters phisike is good could he and his companions
follow it: but when the Fox preacheth, let the geese take
heede, it is before an execution. Fallere fallentem non est
, and to kill that beast, whose propertie is onely to slay, is
no sin: if you wil please men, you must follow their rule, which
is to flatter: for Fidelitie and they are biter enemies. Things
far fetched are excellent, and that experience is best which cost
most: Crownes are costly, and that which cost many crownes
is wel worth God thank you, or els I know who hath spēent his
labour and cost, foolishly. Then if any man geveth such deare
counsell gratfuly, are not they fooles which will refuse his liberalitie.
I know you long to heare what that counsel should
be, which was bought at so hie a price: Whererfore if you
listen, the Surfeitert this pen with my hande shall foorth with
shew you.

At the end of mens faire promises there is a Laberinth, &
therefore ever hereafter stoppe your eares when they protest
friendship, lest they come to an end before you are aware wherby
you fal without redemption. The path which leadeth therunto,
is Mans wit, and the miles ends are marked with these
trees, Follie, Vice, Mischiefe, Lust, Deceite, & Pride. These
to deceive you shall bee clothed in the raimentes of Fancie,
Vertue, Modestie, Love, Truemeaning, and Handsomnes. Follie D1r
Folly wil bid you welcome on your way, & tel you his fancie,
concerning the profite which may come to you by this jorney,
and direct you to Vice who is more craftie. He with a company
of protestations will praise the vertues of women, shewing
how many waies men are beholden unto us: but our backes
once turned, he fals a railing. Then Mischiefe he pries into
every corner of us, seeing if he can espy a cranny, that getting
in his finger into it, he may make it wide enough for his tong
to wag in. Now being come to Lust: he will fall a railing on
lascivious lookes, & wil ban Lecherie, & with the Collier will
say, the devill take him though he never means it. Deceit will
geve you faire words, & pick your pockets: nay he will pluck
out your hearts, if you be not wary. But when you heare one
cry out against lawnes, drawn-workes, Periwigs, against the
attire of Curtizans, & generally of the pride of al women: then
know him for a Wolfe clothed in sheepes raiment, and be sure
you are fast by the lake of destruction. Therfore take heed of it,
which you shall doe, if you shun mens flattery, the forerunner
of our undoing. If a jade be galled, wil he not winch? and can
you finde fault with a horse that springeth when he is spurred?
The one will stand quietly when his backe is healed, and the
other go wel when his smart ceaseth. You must beare with
the olde Lover his surfeit, because hee was diseased when he
did write it, and peradventure hereafter, when he shal be well
amended, he wil repent himselfe of his slanderous speaches against
our sex, and curse the dead man which was the cause of
it, and make a publique recantation: For the faltering in his
speach at the latter end of his book affirmeth, that already he half
repenteth of his bargaine, & why? because his melodie is past:
but beleeve him not, thogh he shold out swear you, for althogh
a jade may be still in a stable when his gall backe is healed,
yet hee will showe himselfe in his kind when
he is travelling: and mans flattery bites
secretly, from which I pray God
keepe you and me too.


D D1v

A soveraigne Salve, to
cure the late Surfeiting Lover.

If once the heat, did fore thee beat,

of foolish love so blind:

Somtime to sweat, somtime to freat

as one bestraught of minde:

If wits weare take, in such a brake,

that reason was exilde:

And woe did wake, but could not slake

thus love had thee beguilde:

If any wight, unto thy sight,

all other did excell:

whose beautie bright, constrained right

thy heart with her to dwell:

If thus thy foe, opprest thee so,

that backe thou could not start:

But still with woe, did surfeit thoe,

yet thankles was thy smart:

If nought but paine, in love remaine,

at length this counsell win,

That thou refrain, this dangerous pain,

and come no more therein.

And sith the blast, is overpast,

it better were certaine:

From flesh to fast, whilst life doth last,

then surfeit so againe.

Vivendo disce.

Jo. A.


Eiusdem ad Lectorem,
de Authore.

Though, sharpe the seede, by Anger sowen,

we all (almost) confesse:

And hard his hap we aye account,

who Anger doth possesse:

Yet haplesse shalt thou (Reader) reape,

such fruit from Angers soile,

As may thee please, and Anger ease

from long and wearie toile

Whose paines were tooke for thy behoofe,

to till that cloddye ground,

Where scarce no place, free from disgrace,

of female Sex, was found.

If ought offend, which she doth send,

impute it to her moode.

For Angers rage must that asswage,

as wel is understoode

If to delight, ought come in sight,

then deeme it for the best.

So you your wil, may well fulfill,

and she have her request.


Jo. A.

A fault escaped in C. the first Page, 7 lines
from the end.
For: it became putrified.
Read: it became purified.