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You might want to compare Rabil's translation with the translation by Henry Care, a translation in which Care admits he "added" to (and, as the careful reader will note, subtracted from) the work of Agrippa.
"The result was a literary explosion of works by both men and women, in Latin and in vernacular languages: works enumerating the achievements of notable women; works rebutting the main accusations made against women; works arguing for the equal education of men and women; works defining and redefining women's proper role in the family, at court, and in public; and describing women's lives and experiences." pp. xviii-xix
"Rodriguez's treatise was quickly recognized as the most compelling of the innumerable defenses of women (most, it seems, in poems) to appear in Spain during the fifteenth century." page 21
Agrippa also noted the following works:
Martin Le Franc's Le Champion des dames (The Champion of Women 1440-1442) (p. 21)
Castiglione, Baldassare (1478-1546), The Book of the Courtier
Jacopo Filippo Foresti, De plurimis claris selectique mulierebus (Concerning Many Famous and Select Women, 1497) (p. 23)
Bartolomeo Goggio's De laudibus mulierum (In Praise of Women, c. 1487) (p. 23)
Galeasso Flavio Capra's (latinized from Capella) Della eccellenza e dignita delle donne (On the Excellence and Dignity of Women, 1525) (p. 25)
Symphorien Champier's La nef des dames vertueuses (The Ship of Virtuous Women, 1503) (p. 25)
Sir Thomas Elyot's Defense of Good Women (1540), one of the earliest texts in the English querrelle (p. 29)
Vives, Juan Luis (1492-1540) The Instruction of Christian Woman trans. Rycharde Hyrde. London, 1524, 1557 (p. 35)
and the modern work: Klein, Joan Larsen, ed. Daughters, Wives, and Widows: Writings by Men about Women and Marriage in England, 1500-1640, Urbana, Il: University of Illinois Press, 1992
We shall abstain from these mysteries for now; they have been read by few, understood by even fewer, and require a much more extended discussion than it is convenient to include here. For the moment we shall search out the excellence of woman, not only according to her name, but according to the facts themselves, her duties, and her merits. For this, let us (as they say) search the Scripture, and, starting with the beginning of creation itself, let us show what dignity superior to that of man woman has obtained from her place in the order of creation.
We know that, among all that was created by the best and greatest God, the essential difference consists in the fact that certain things live forever, while others are subject to corruption and change, and that, in the course of this creation, God advanced following an order that consisted in beginning with the more noble of the first group and ending with the most noble of the second. Thus, he created first the incorruptible angels, then the souls (for Augustine affirms that the soul of our first parents was created at the same time as the angles, before the body was fashioned). Then he created the incorruptible bodies, such as the heavens and the stars, and elements that, although incorruptible, are nonetheless subject to various changes. And from them he formed all other things that are subject to corruption, proceeding again by ascent, from the more insignificant through all degrees of humor to the perfection of the universe. Thus were created first minerals, then vegetables, plants and trees, followed by animated beings, and finally brute beasts, in order: reptiles, fish, birds, quadrupeds.
Again after all this he created two human beings n his image, man first, then woman, in whom the heavens and the earth, and every embellishment of both, are brought to perfection, For when the Creator came to the creation of woman, he rested himself in this creation, thinking that he had nothing more honorable to create; in her were completed and consummated all the wisdom and power of the Creator; after her no creation could be found or imagined. Since, therefore, woman is the ultimate end of creation, the most perfect accomplishment of all the works of God and the perfection of the universe itself, who will deny that she possesses honor surpassing every other creature? Without her the world itself, already perfect to a fault and complete at every elevel, would have been imperfect; it could only be perfected in the creature of all others by far the most perfect. For it is unreasonable and absurd to think that God would have finished so great a work with something imperfect.
Since the world itself has been created by God as a circle of absolute perfection, it is fitting that the circle be perfected by this particle capable of being the link that unites perfectly the beginning of the circle with its end. That is how, at the time of creation, woman was the last in time of all things created; in the conception of the divine mind, however, she was first of all, as much in prestige as in honor, as was written about her by the prophet: "Before the heavens were created, God chose her and chose her first." Indeed, it is a commonplace among philosophers to say (I cite their own words): "The end is always the first in intention and the last in execution." For a woman was the last work of God, who introduced her into our world as the queen of a kingdom already prepared for her, adorned and prefect in everything. It is therefore right that every creature love, honor, and respect her; right also that every creature submit to and obey her, for she is the queen of all creatures and their end, perfection, and glory, absolute perfection. This is why Wisdom says of her: "She glorifies her noble birth by living with God, for even the Lord of all has loved her."
How far woman surpassed man in nobility of race by reason of the order in which she was created the sacred word bears witness most abundantly to us. Woman in fact was fashioned with the angels in Paradise, a place absolutely full of nobility and delight, while man was made outside of Paradise in the countryside among brute beasts and then transported to Paradise for the creation of woman. It is for this reason that woman, thanks to a particular gift of nature -as if the particularly eminent place of her creation had accustomed her to it - is not subject to vertigo, nor are her eyes troubled when she looks down from however great a height, although these troubles are frequent among men." page 46-49
Christ, born into our world in the greatest humility, took the more humble male sex and not the more elevated and noble female sex, in order to expiate by this humility the arrogant sin of the first father. In addition, because we have been condemned on account of the sin of the man and not of the woman, God wished that this sin be expiated by the sex that had sinned and that atonement come through the same sex that had been deceived in ignorance. This is why God said to the serpent that the woman, or rather, according to a better reading, the seed of the woman, would crush his head, and not the man or the seed of the man. Perhaps also this explains why the priesthood was conferred by the church on man rather than on woman, because every priest represents Christ, and Christ represents the first person who sinned, that is, Adam himself. One can thus understand the canon that begins with the words "this image" to assert that the woman has not been made in the image of God, that is to say, in corporeal resemblance to Christ.
Moreover, God - I speak of Christ - has not chosen to be the son of a man, but of a woman, whom he has honored to the point that he became incarnate from a woman alone. For Christ is called son of man because of a woman, not because of a husband. This is an extraordinary miracle, which causes the prophet to be astounded, that a woman has encircled a man as a protection, since the male sex has been engulfed by a virgin who carried Christ in her body.
Moreover, when Christ rose from the dead, he appeared first to women, not to men. And it is well known that after the death of Christ some men abjured their faith, although no text attests that women abandoned the faith and the Christian religion. Still further, no persecution, no heresy, no aberration in faith ever occurred because of the deeds of women; one knows that it was otherwise with men. Christ was betrayed, sold, bought, accused, condemned, suffered the passion, was put on a cross, and finally delivered to death only by men. Even more, he was denied by Peter who loved him and abandoned by all the other disciples; only some women accompanied him to the cross and the tomb. Even a pagan, the wife of Pilate, made greater efforts to save Jesus than any of the men who had believed in him. Add to this the fact that theologians almost unanimously agree that the church at that time dwelled only in a single woman, the Virgin Mary, which makes it fitting to call the female sex religious and holy." pages 62-65
Women, to the contrary, have invented all the liberal arts, every virtue and benefit, which the very names of the arts and virtues - being feminine in gender- show better than anything." page 76
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