[print edition page number: 55]

Esther Sowernam

From Esther Hath Hanged Haman (1617)^[1]

Chapter 1: An Answer to the First Chapter of
The Arraignment of Women.^[2]

If the author of this Arraignment^[3] had performed his discourse either answerable to the title or the arguments of the chapters, he had been so far off from being answered by me that I should have commended so good a labor, which is employed to give vice just reproof and virtue honorable report. But at the very first entrance of his discourse, in the very first page, he discovereth himself neither to have truth in his promise nor religious performance. If in this answer I do use more vehement speeches than may seem to correspond the natural disposition of a woman, yet all judicious readers shall confess that I use more mildness than the cause I have in hand provoketh me unto.

I am not only provoked by this author to defend women, but I am more violently urged to defend divine majesty in the work of his creation. In which respect I say with Saint Jerome, “Meam iniuriam patienter sustinui; impietatem [56] contra Deum ferre non potui.”^[4] For as Saint Chrysostom saith, “Iniurias Dei dissimulare impium est.”^[5]

If either Julian the apostate or Lucian the atheist^[6] should undertake the like work, could the one devise to write more blasphemously, or the other to scoff and flout at the divine creation of woman more profanely than this irreligious author doth?

Homer doth report in his Iliad that there was at the siege of Troy a Grecian called Thersites^[7] whose wit was so blockish he was not worthy to speak, yet his disposition was so precipitate he could not hold his tongue. Joseph Swetnam in all record of histories cannot be so likely paralleled as with this Thersites. What his composition of body is I know not, but for his disposition otherwise, in this pamphlet I know he is as monstrous as the work is misshapen, which shall plainly appear in the examination of the first page only.

The argument of the first chapter is “to show to what use women were made”; it also showeth “that most of them degenerate from the use they were framed unto,” etc.^[8]

Now, to show to what use woman was made, he beginneth thus: “At the first beginning, a woman was made to be a helper to man. And so they are indeed, for they help to consume and spend,” etc. This is all the use and all the end which the author setteth down in all his discourse for the creation of woman. Mark a ridiculous jest in this: spending and consuming of that which man painfully getteth is by this author the use for which women were made. And yet (saith he in the argument) “most of them degenerate from the use they were framed unto.” Woman was made to spend and consume at the first, but women do degenerate from this use. Ergo, Midas^[9] doth contradict himself. Beside this egregious folly, he runneth into horrible blasphemy. Was the end of God’s creation in woman to spend and consume? Is “helper” to be taken in that sense, to help to “spend,” etc.? Is spending and consuming “helping”? [57]

He runneth on and saith: “They were made of a rib, and that their froward and crooked nature doth declare, for a rib is a crooked thing,” etc.^[10]

Woman was made of a crooked rib, so she is crooked of conditions.^[11] Joseph Swetnam was made as from Adam of clay and dust,^[12] so he is of a dirty and muddy disposition. The inferences are both alike in either: woman in not more crooked in respect of the one, but he is blasphemous in respect of the other. Did woman receive her soul and disposition from the rib? Or as it is said in Genesis, “God did breathe in them the spirit of life”?^[13] Admit that his author’s doctrine be true, that woman receiveth her froward and crooked disposition from the rib. Woman may then conclude upon that axiom in philosophy, “Quicquid efficit tale, illud est magis tale” (“that which giveth quality to a thing doth more abound in that quality”),^[14] as fire which heateth is itself more hot; the sun which giveth light is of itself more light. So, if woman received her crookedness from the rib and consequently from the man, how doth man excel in crookedness, who hath more of those crooked ribs! See how this vain, furious, and idle author furnisheth woman with an argument against himself and others of his sex.

The author having desperately begun doth more rashly and impudently run on in blasphemy, which he doth evidently show in the inference upon his former speeches: “And therefore,” saith he, “ever since they have been a woe unto man, and follow the life of the first leader.”^[15] Now let the Christian reader please to consider how dishonestly this author dealeth, who undertaking a particular, prosecuteth and persecuteth a general,^[16] under the cloak and color of lewd, idle, and froward women to rage and rail against all women in general.

Now, having examined what collections Joseph Swetnam hath wrested out of scriptures to dishonor and abuse all women, I am resolved, before I answer further particulars made by him against our sex, to collect and note out of scriptures: first, what incomparable and most excellent prerogatives God hath bestowed upon women in honor of them and their creation; secondly, what choice God hath made of women in using them as instruments to work his most gracious and glorious designs for the general benefit of mankind, both during the law of Nature and of [58] Moses;^[17] thirdly, what excellent and divine graces have been bestowed upon our sex in the law of grace and the work of redemption; with a conclusion that to manifest the worthiness of women, they have been chosen to perform and publish the most happy and joyful benefits which ever came to mankind.^[18]

Chapter 2: What incomparable and excellent prerogatives God hath bestowed upon women in their first creation.

In this ensuing chapter, I determine briefly to observe (not curiously to discourse at large) the singular benefits and graces bestowed upon women. In regard of which, it is first to be considered that the Almighty God in the world’s frame in his divine wisdom designed to himself a main end to which he ordained all the works of his creation, in which he, being a most excellent workmaster, did so create his works that every succeeding work was ever more excellent than what was formerly created. He wrought^[19] by degrees, providing in all for that which was and should be the end.

It appeareth by that sovereignty which God gave to Adam over all the creatures of the sea and land, that man was the end of God’s creation, whereupon it doth necessarily without all exception follow that Adam, being the last work, is therefore the most excellent work of creation.^[20] Yet Adam was not so absolutely perfect but that in the sight of God he wanted a helper. Whereupon, God created the woman his last work, as to supply and make absolute that imperfect building which was unperfected in man, as all divines do hold,^[21] till the happy creation of the woman. Now of what estimate that creature is and ought to be which is the last work upon whom the Almighty set up his last rest, whom he made to add perfection to the end of all creation, I leave rather to be acknowledged by others, than resolved by myself.^[22]

It is furthermore to be considered, as the maid^[23] in her Muzzle for Melastomus hath observed, that God intended to honor woman in a more excellent [59] degree, in that he created her out of a subject refined, as out of a quintessence.^[24] For the rib is in substance more solid, in place as most near (so in estimate most dear) to man’s heart, which doth presage that as she was made for a helper, so to be a helper to stay, to settle all joy, all contents, all delights to and in man’s heart, as hereafter shall be showed.

That delight, solace, and pleasure which shall come to man by woman is prognosticated by that place wherein woman was created.^[25] For she was framed in Paradise, a place of all delight and pleasure; every element hath his creatures, every creature doth correspond the^[26] temper and the inclination of that element wherein it hath and took his first and principal “esse,” or being. So that woman neither can or may degenerate in her disposition from that natural inclination of the place in which she was first framed; she is a paradisian, that is, a delightful creature born in so delightful a country.

When woman was created, God brought her unto Adam and then did solemnize that most auspicious marriage betwixt them, with the greatest majesty and magnificence that heaven or earth might afford.^[27] God was the father which gave so rich a jewel. God was the priest which tied so inseparable a knot. God was the steward which provided all the pleasures, all the dainties, all the blessings which his divine wisdom might afford in so delightful a place.^[28]

The woman was married to Adam, as with a most sure and inseparable band, so with a most affectionate and dutiful love. Adam was enjoined to receive his wife, as is noted in the Bible printed 1595.^[29]

There is no love (always excepting the transcending love) which is so highly honored, so graciously rewarded, so straightly commanded, or which being broken is so severely punished as the love and duty which children owe to their parents. Yet this love, albeit never so respective,^[30] is dispensed withal in respect of that love which a man is bound to bear to his wife. “For this cause,” saith Adam (as from the mouth of God), “shall a man leave father and mother and cleave only to his wife.”^[31] This word “cleave” is uttered in the Hebrew with a more significant [60] emphasis than any other language may express: such a cleaving and joining together which admitteth no separation. It may be necessarily observed that the gift of the woman was most singularly excellent, which was to be accepted and entertained with so inestimable a love and made inseparable by giving and taking the ring of love, which should be endless.^[32]

Now the woman taking view of the garden, she was assaulted with a serpent of the masculine gender, who maliciously envying the happiness in which man was at this time, like a mischievous politician, he practiced by supplanting of the woman to turn him out of all.^[33] For which end he most craftily and cunningly attempteth^[34] the woman and telleth her that therefore they were forbidden to eat of the fruit which grew in the midst of the Garden, that in eating they should not be like unto God. Whereupon the woman accepted, tasted, and gave to her husband. In accepting the serpent’s offer, there was no sin, for there was no sin till the fruit was eaten. Now albeit I have undertaken the defense of women and may in that respect be favored in taking all advantages I may to defend my sex.

There are many pregnant places in the scripture which might be alleged to extenuate^[35] the sin of the woman in respect of the sin of Adam. It is said (Ecclesiasticus 25): “Sin had his beginning in woman,” ergo, his fullness in man.^[36]

Saint Paul saith (Romans 5): “By one man’s sin death came into the world,”^[37] without mention of the woman. The same Saint Paul writeth to the Corinthians, to whom he affirmeth “that all die in Adam,”^[38] in which the fullness and effects of sin are charged upon Adam alone, not but that woman had her part in the tragedy, but not in so high a degree as the man.

When Adam had eaten and sin was not in fullness, he beginneth to multiply sin upon sin.^[39] First he flieth from the sight of God; next, being called to account, he excuseth his sin and doth expostulate (as it were) with Almighty God, and telleth him: “That woman which thou gavest me, gave me, and I did eat.”^[40] As who should say,^[41] “if thou hadst not given the cause, I had not been guilty of the effect,” making (herein) God the author of his fall.

Now what is become of that love which Adam was bound to bear towards his wife?^[42] He chargeth her with all the burden, so he may discharge himself he careth little how he clog her.

God having examined the offenders and having heard the uttermost they could allege for themselves, he pronounceth sentence of death upon them, as a punishment in justice due and deserved. Justice he administered to Adam; albeit the woman doth taste of justice, yet mercy is reserved for her. And of all the works of mercy which mankind may hope for, the greatest, the most blessed, and the most joyful is promised to woman.^[43]

Woman supplanted^[44] by tasting of fruit; she is punished in bringing forth her own fruit. Yet what by fruit she lost, by fruit she shall recover.

What more gracious a gift could the Almighty promise to woman than to bring forth the fruit in which all nations shall be blessed?^[45] So that as woman was a means to lose Paradise, she is by this made a means to recover heaven. Adam could not upbraid her for so great a loss, but he was to honor her more for a great recovery. All the punishments inflicted upon women are encountered with^[46] most gracious blessing and benefits; she hath not so great cause of dolor in one respect as she hath infinite cause of joy in another. She is commanded to obey her husband;^[47] the cause is the more to increase her glory. Obedience is better than sacrifice,^[48] for nothing is more acceptable before God than to obey. Women are much bound to God to have so acceptable a virtue enjoined them for their penance.

Amongst the curses and punishments heaped upon the serpent, what greater joy could she hear or what greater honor could be done unto her than to hear from the voice of God these words: “I will put enmity betwixt the woman and thee, betwixt thy seed and her seed,” and that her seed should break the serpent’s [62] head?^[49] This must perforce be an exceeding joy for the woman, to hear and to be assured that her fruit should revenge her wrong.

After the Fall, and after they were all arraigned and censured (and that now Adam saw his wife’s dowry^[50] and what blessings God hath bestowed upon her), he being now a bondslave to death and hell, struck dead in regard of himself, yet he comforts himself, he taketh heart from grace, he engageth his hope upon that promise which was made to the woman.^[51] Out of this most comfortable and blessed hope he now calleth his wife by a name in whose effects not only he, but all mankind, should most blessedly share. He calleth her Eve, which is the mother of the living,^[52] which is suitable as well in respect of the promise made to her and her seed, as in respect of those employments for which in her creation she and all women are designed: to be helpers, comforters, joys, and delights, and in true use and government they ever have been and ever will be, as hereafter shall be showed, maugre^[53] the shameful, blasphemous, and profane speech of Joseph Swetnam, page 31, beginning line 15 as followeth: “If God had not made them only to be a plague to a man, he would never have called them necessary evils.”

Out of what scripture, out of what record can he prove these impious and impudent speeches? They are only feigned and framed out of his own idle, giddy, furious, and frantic imaginations. If he had cited Euripides for this author, he had had some color,^[54] for that profane poet in Medea useth these speeches: “Quod si Deorum aliquis mulierem formavit, opificem se malorum sciat, maximum et hominibus inimicum” (“If any of the Gods framed woman, let him know he was the worker of that which is nought^[55] and what is most hurtful to men”).^[56] Thus a [63] pagan writeth profanely, but for a Christian to say that God calleth women “necessary evils” is most intolerable and shameful to be written and published.

From Chapter 4:^[57] At what estimate women were valued in ancient and former times.

Joseph Swetnam in his pamphlet aggravateth the offences of women in the highest degree, not only exceeding, but drawing men into all mischief. If I do grant that women degenerating from the true end of womanhood prove the greatest offenders, yet in granting that I do thereby prove that women in their creation are the most excellent creatures. For corruption boni pessima (“the best thing corrupted proveth the worst”), as for example the most glorious creature in heaven is by his fall the most damned devil in hell.^[58] All the elements in their purity are most precious, in their infection and abuse most dangerous. So the like in women: in their most excellent purity of nature, what creature more gracious! But in their fall from God and all goodness, what creature more mischievous? Which the devil knowing, he doth more assault woman than man because his gain is greater by the fall of one woman than of twenty men. Let there be a fair maid, wife, or woman in country, town, or city, she shall want no resort^[59] of serpents nor any variety of temper. Let there be in like sort a beautiful or personable man, he may sit long enough before a woman will solicit him.^[60] For where the devil hath good acquaintance, he is sure of entertainment there without resistance. The serpent first tempted woman; he dare assault her no more in that shape. Now he employeth men to supply his part, and so they do. For as the serpent began with Eve to delight her taste, so do his instruments draw to wine and banqueting. The next, the serpent enticed her by pride and told her she should be like to God; so do his instruments. First, they will extol her beauty, what a paragon she is in their eyes; next, they will promise her such maintenance^[61] as the best woman in [64] the parish or country shall not have better.^[62] What care they if they make a thousand oaths and commit ten thousand perjuries, so they may deceive a woman? When they have done all and gotten their purpose, then they discover^[63] all the woman’s shame, and employ such an author as this (to whose Arraignment I do make haste)^[64] to rail upon her and the whole sex.

From Chapter 7: The answer to all objections which are material made against women.

It is the main end that our adversary^[65] aimeth at in all his discourse to prove and say that women are bad. If he should offer this upon particulars, no one would deny it, but to lavish generally against all women, who can endure it? You might, Mr. Swetnam, with some show of honesty have said some women are bad, both by custom and company, but you cannot avoid the brand both of blasphemy and dishonesty to say of women generally they are all nought, both in their creation and by nature, and to ground your inferences upon scriptures.

I let pass your objections in your first page because they are formerly answered. Only whereas you say, “woman was no sooner made, but her heart was set upon mischief,” if you had then said, “she had no sooner eaten of the fruit, but her heart was set upon mischief,” you had had some color for your speeches, not in respect of the woman’s disposition, but in consideration both of her first tutor and her second instructor. For whereas scripture doth say, “woman was supplanted by a serpent,” Joseph Swetnam doth say, “she was supplanted by the devil, which appeared to her in the shape of a beautiful young man.”^[66] Men are much beholding to this author, who will seem to insinuate that the devil would in so friendly and familiar a manner put on the shape of man when he first began to practice mischief. The devil might make bold of them, whom he knew in time would prove his familiar friends. Hereupon it may be imagined it cometh to pass the painter and picture-makers, when they would represent the devil, they set him out in the deformed shape of a man, because under that shape he began first to act the part of a devil, and I doubt he never changed his suit sithence.^[67] Here it is to be observed that which is worst is expressed by the shape of a man, but what is the most glorious creature is represented in the beauty of a woman, as angels. Woman at the first might easily learn mischief; where or how should she learn goodness? Her first schoolmaster was abundant in mischief, and her first husband did exceed in bad examples.^[68] First, by his example he taught her how to fly from God; next, how to excuse her sin; then how to cample^[69] and contest with God, and to say as Adam did, “thou art the cause, for the woman whom thou gavest me was the cause I did eat.”^[70] What Adam did at the first, bad husbands practice with wives ever sithence (I mean in bad examples). It was no good example in Adam who, having received his wife from the gift of God and bound to her in so inseparable a bond of love, that forthwith he being taken tardy^[71] would presently accuse his wife and put her in all the danger. But the woman was more bound to an upright judge than to a loving husband; it would not serve Adam’s turn to charge here, thereby to free himself. It was a hard and strange course that he who should have been her defender is now become her greatest accuser.^[72] I may here say with Saint Paul, “by one man’s sin, death,” etc.^[73] So by the contagion of original sin in Adam, all men are infected with his diseases. And look what examples he gave his wife at the first, the like examples and practices do all men show to women ever sithence.

[Sowernam goes on to refute each of Swetnam’s claims in turn, offering detailed counter-examples of her own.]

Hitherto I have so answered all your objections against women, that as I have not defended the wickedness of any, so I have set down the true state of the question. As Eve did not offend without the temptation of a serpent, so women do seldom offend but it is by provocation of men. Let not your impudency, nor your consorts’^[74] dishonesty, charge our sex hereafter with those sins of which you yourselves were the first procurers. I have in my discourse touched you and all yours to the quick. I have taxed you with bitter speeches; you will (perhaps) say I am a railing scold. In this objection, Joseph Swetnam, I will teach you both wit and honesty. The difference betwixt a railing scold and an honest accuser is this: the first rageth upon passionate fury without bringing cause or proof; the other [66] bringeth direct proof for what she allegeth. You charge women with clamorous words and bring no proof; I charge you with blasphemy, with impudency, scurrility, foolery, and the like. I show just and direct proof for what I say. It is not my desire to speak so much; it is your desert to provoke me upon just cause so far. It is no railing to call a crow black, or a wolf a ravener, or a drunkard a beast. The report of the truth is never to be blamed; the deserver of such a report deserveth the shame.

Now, for this time, to draw to an end: let me ask according to the question of Cassius, “Cui bono?”^[75] What have you gotten by publishing your pamphlet? Good I know you can get none. You have (perhaps) pleased the humors of some giddy, idle, conceited persons. But you have dyed yourself in the color of shame, lying, slandering, blasphemy, ignorance, and the like.

The shortness of time and the weight of business call me away and urge me to leave off thus abruptly, but assure yourself where I leave now, I will by God’s grace supply the next term,^[76] to your small content. You have exceeded in your fury against widows,^[77] whose defense you shall hear of at the time aforesaid. In the mean space,^[78] recollect your wits; write out of deliberation, not out of fury; write out of advice, not out of idleness; forbear to charge women with faults which come from the contagion of masculine serpents.