THE NOBLENESS of the Ass.  
A work rare, learned, and excellent. By A. B.  
LONDON Printed by Thomas Creed, and are to be sold by William Barley, at his shop in Gracious street. 1595.   

The Nobleness of the Ass.  
Attabaliba of Peru, to the Asse-favouring Readers.  
ALbeit amongst all the kinds of unreasonable creatures, which are enclosed within the moons great concave, those appertaining to the earth, are ever reputed more perfect, than the other that swim or fly, and therefore consequently are to be reckoned more Noble. Nevertheless, there is no one man known, that determinately hath censured, what one creature among those of earthly kind, is to beheld most perfect and noble beyond all the other. Yet diverse kinds have been continually at war amongst themselves, 
Beasts contend, that man might judge of their worthiness.  making choice of some before the rest, by their commendable behaviour: and have shown the same to man, to the end he might pronounce the doubtful sentence.  
here-hence grew the reason, that men of judgement made election of five kinds only, 
Five kinds of beasts made choice of.  which they have opposed against all the other: and those are the Dog, the Horse, the Lion, the Ape, and the Elephant.  
But because human judgements are wont ordinarily to be diverse and variable, even as their thoughts and opinions are of self-same nature: so by proof we find, some to perticularize his favour one way, and other some (among these five kinds) to praise as himself pleaseth, which in their several writings is easily discerned. And as I have oftentimes read them, so have they raised no mean marvel in my mind, why no one is found amongst the number of so many ancient writers that hath looked into the Ass' kind, finding him to be the most complete, perfect, and the very Noblest beast, among all the rest that nature ever gave life unto in this world.  
And albeit among our modern men, 
Writers of the Ass.  julio Camillo, Pietro Messia, one called Academico Peregrino, & Rao in one of his letters, with another that made but a digression, have written somewhat, declaring diverse considerable qualities of the Ass: yet perhaps the same hath been so succinctly, or rather unskilfully performed, as they have rather deprived then rendered such perfection, as makes him worthy the direct sentence, to be the most Noble, a-among all the kinds of beasts unreasonable, whatsoever.  
But the worst is, that the foresaid writers have shown, 
The fault of the former writers.  I will not say little judgement, but indeed far less conscience, being so over impudently bold, in serving their turns with authorities of holy scripture, to recount the Ass' qualities: because the meaning thereof neither should or ought be applied to Asse-favouring jests, which makes them the more worthy severe punishment, for inconsiderately have they given to words of the old and new Testament, other expositions than should so be made of them.  
Concerning what I intent to say, 
The Author's purpose in his proceeding.  I mean to draw my proves from sense, reason, authority, as also examples of men skilful and learned: to the end, that this age of ours may be thoroughly persuaded in the truth of the matter I undertake, not to leave buried in blind oblivion, those admirable qualities, which makes this beast, not only more perfect and Noble than the other, but the very perfectest and Noblest of all other.  
And that I stand fearless of murmuring tongues, 
The Author's protestation to the captious.  cutting taunts, first and foremost I protest to thee, who (with ascancing looks) make profession of prying into other men's works: that in the whole subject of the matter, they shall find nothing to inveigh against, except after they have piece-meal turned it over, they chance to light on some error in the Orthography. Then ere they offer to tear this my Asse-defending imprefe, I would let them understand, that I moved to write it by a strong persuasion, that the fortune hereof would be fair, good & conformable, to their Asse-favouring proceeding.  
If they accept it, 
The Author's reason, why his book is not to be misliked.  as reason requires they should, despite of all malicious envy, themselves shall soon perceive, that mine intent is good & honest; whence may ensue this conclusion, that this work of mine, notwithstanding how earnestly soever it is written on the Ass' behalf, deserves to be commended: either because (as I have said) it is honest and good, or for the desire I have it should prove no otherwise. But what answer shall I make the foolish, or to backbiting maligners: when (being caught within their Griffen-like talents) they labour to make an Anatomy of me?  
In sooth I know not what other answer I should make to fools, 
How fools and maligners are to be answered.  then only not to regard them: because (in reason) they cannot well blame another body's actions, till first they know how to rule and manage their own. To the maligners I say, that in using me so hardly, it is the easier discerned how they can detract, and speak of others as of themselves. But if I light into the hands of wise & good men; I shall be assured, that they not knowing how to speak evil, will never say of me otherwise then well.  
Hereto I may likewise add, 
The difference between fools and wise men.  that if by law a pain were appointed, that such as would not read this Asse-maintaining treatise of mine, should likewise be hindered from walking abroad, they might account it hard. But each one being at liberty to read or leave it, they may likewise in reason spare me this freedom, of giving or withholding it from the print.  
Then such as please to read, 
Read that will, & leave that will.  let them read, and such as will not, let them leave it. But this I may well say to such as read it, and yet receive not that taste and Asse-delighting pleasure they expected, that men's understandings are divers, and therefore possibly it may be, that they differ far from such, who doubtless shall find therein a savour of some sweetness. They that but beginning to read, find neither words or sense fitting their humour: they may soon resolve on no further loss of time, but so give over, and proceed no further.  
Yet admit they go on, and read it out to the end, the blame notwithstanding will be theirs, who made it after mine own mind, and not to answer theirs. 
A reasonable admonition of the Author  Yea, their shame will be the greater, when they shall detect the work, that hath no sense but what defends the Ass. And more agreeing is it with reason, that they should rather check themselves: seeing without any taste of delight, they were so simple to proceed in reading this Ass' progress, a possession whereof they may (perhaps) find in themselves, a long while after.  
Nor would I (learned Readers) that any of you should enter into conceit, that I had so much of the Ass in me, as made me bring to light this Nobility of the Ass, otherwise then to purge some short pleasure of this world. 
The Author's censure of himself.  For I am assured, that it will be thought a most foolish foppery, a proud folly, or rather the very proudest foolery in the world: by reason the world hath been so many thousand years, without knowledge of the Ass' Nobleness, and happily it might have continued so still to the end, had not I undertook this Asse-propagating labour: to make known the Ass in his kind (as I have said) to be the most Noble, not only of the before named five sorts of five footed beasts, but of other beside, that ever were produced by our mother nature. Which I doubt not to accomplish, albeit I have gathered into this currant discourse, the properties, virtues, graces, excellencies and natural gifts, of those beasts whereof the former five several kinds have made mention. To the end, that they contending to be equal with the Ass, it may generally appear to them that by reason and truth will be persuaded, the sentence ought be pronounced on the Noble Ass' behalf.  
In whose company I leave ye (most kind Asse-favouring Readers) offering myself ready & prepared to all your services.  
From Peru, at the time appointed.   

The Nobleness of the Ass.  
The first part.  

Of the Dog. 1.  
WE will begin then with the Dog, whose excellence (in sooth) is such, as he hath reason to contend for perfection and Nobleness, with which soever you will name of those other beasts. If at large I would speak of the nature and powerful qualities of this beast, even but so much as is found written in histories of him: my labour would rise to a mighty volume. But to impair no part of his honour, nor selecting any particular quality of his, more than I do of the other beasts which follow: I refer both you and myself therein, to such as have most copiously written of him.  
And even so might I likewise do of the Ass, stood it not now on me to recount, not all I say (for that is impossible) but many of his qualities, which former writers have let slip under silence.  
First of all then, 
The gifts and qualities natural in a Dog.  the Dog only among beasts knoweth his master, and by means marvelous enough, distinguisheth him from any other. He joyeth and delighteth by his presence; he bears his master company; he goeth before as a spy, and finding any ambuish, by barking he discovers and manifesteth the same, daring to fight with his masters enemy. Many have been so preserved by the aid of a Dog. He is the only diligent keeper of things, that by his master are committed to his trust.  
thieves having slain a man, his Dog was found keeping his dead body, lest he should be devoured by birds or wild beasts.  
Sabinus being imprisoned with all his servants, 
The effectual love of a Dog.  for Nero's cause, the son to Germanicus, having his Dog with him, 
A place in Rome, from whence condemned men were thrown  he could not be expelled the prison, nor from his body, when he was thrown forth from the Genioniae scalae, but lay by howling and crying wondrously, when bread was given him, he brought it to the mouth of his dead master. Lastly, when the body was cast into the river of Tiber, he leapt immediately after it, and opposing his strength against the weight thereof, laboured to keep it above the water: a great number of people being then present to behold the wonderful love of this poor beast.  
The Dog knoweth his household sounds of voices: 
The natural instinct and gifts of a dog.  he remembreth his name: call him, and he turneth to the place and person. He is not forgetful of the way, how short or long soever it be. He is easily governed: he knoweth home friends from strangers. Most wise is he in finding out his game, to rouse him from his place, or where he lies hidden: he pursues him, and hath a wonderful sent.  
The boldness of this he beast is such, that fear cannot budge against the fury of the wildest creature, be he far greater or braver than himself: but especially if his master be in place to cheer him on, provoke him, and call him by his name.  
Many other things might be said for proof of his nobleness, but I refer the Reader to the writings of both our ancient and modern historians.   

Of the Horse. 2.  
NOw behold the Horse, 
The beauty, greatness, and strength of the horse.  who will not be out gone (in perfections and Nobleness) by the Dog: first the greatness of his body, the beauty thereof, besides his strength, wherewith not only he overcometh the Dog, but a great many other valiantly beasts beside.  
In Horses is great and proud boldness, 
The Horse by war shows himself magnaim●…us.  and hereof they seem to participate in better sort (especially strength) then is convenient for their nature. Bucephalus, the Horse to Alexander the great, when he was royally furnished, he would never suffer himself to be ridden by any.  
This Horse being brought to the winning of Thebes, 
The horses of Alexander and Caesar.  would not permit that Alexander should mount himself on any other horse.  
The like is read of julius Caesar's most beautiful horse, who would not suffer any to come on his back, but his own master.  
Horses are very easy to be mastered, 
Horses ea●ly 〈…〉 bold in war.  and soon instructed. At the sound of Drum and Trumpet, he stirs and leaps, being forward of himself to run into the battle.  
The kindness of a Horse toward his master, 
The 〈…〉.  hath been found exceeding great: for we read that some of them have wept themselves to death, as Virgil noteth of Aethon, the Horse to Pallas, Evander's son, he wept exceedingly, while they did the funeral exsequys of his master.  
Nicomedes King of Bithynia, being dead, as Pliny reporteth, his Horse never afterward would touch hay or corn, but starved himself to death.  
The Horse of Antiochus seeing his master dead, would not suffer Centauretus of Galatia to sit quietly on his back, but threw himself down from an high rock, and so destroyed both his rider and himself.  
Nor can it be denied, 
A Horse seemeth to have bashfulness.  but that Horses are bashful and modest. A horse hiding his eyes, and perceiving himself to be conjoined with his Dame, cast himself afterward from an high place, and there died so: this was known to happen in the territories of Reate in Vmbria.  
How many grave histories are found to discourse of horses? Some, that in a conflict, hath caught in his mouth an arm, before it could fall to the ground and hath brought the same unto his master.  
Many other effectual things concerning Horses, might be spoken of, which I omit in regard of the cause before alleged: here is enough in reason, to give him the first place of Nobleness, if the Lion take it not from him.   

Of the Lyon. 3.  
THe Lion strives to aspire above the Horse: 
Temperance in the Lyon.  for among other virtues, Temperance is attributed to him. He drinketh but seldom times; he taketh not his sustenance every day. When he finds himself well fed, three days together he abstaineth from meat: which likewise were convenient for a man that were modest and temperately given.  
The Lion only (amongst other wild beasts) showeth most sign of clemency, 
The Lion is pitiful by nature.  toward humble & submissive actions.  
A woman that through a Forest escaped from prison, and from servitude in Africa, to return home into her own country, met with a Lion, whom she persuaded herself would feed on her in steed of other meat. 
The lions mildness to a woman.  But she showing humble behaviour, falling on her knees to the ground, folding her arms crosswise, and the tears trickling from her eyes, so assuaged & pacified his stearnnesse, that untouched he suffered her to part from him.  
Being pursued by violence of Dogs and huntsmen, in despite of them he abideth boldly in the field, that they may look on him: but when they begin to menace the woods, than he makes away with swiftest course.  
When he is hurt, 
The lions nature toward his smiter or wonder.  he well observeth the man that did it, and with infinite vexation goes to seek his launcer or smiter: and because he hath but wounded him, he smites him to the ground, but will not kill him.  
In the Lion is no suspicion or deceit, 
The Lion joyeth to be beloved & regarded.  his looks are not treacherous or shameless, and in like manner he loveth to be regarded.  
What friendship or kindness he hath received, he preserveth, and is thankful for any benefit whatsoever.  
Andronicus a servant, being fled into the deserts of Africa, 
The gratitude of a Lion to his benefactor  having there cured a lions foot, which he held up to him, as requiring help: continued three years with the same Lion in his Cave, living all that while on the flesh of such wild beasts, as the Lion brought him. When this kind of life was irksome to him, he departed thence, being afterward (in process of time) taken, and brought back to his master: when in a public spectacle, he was delivered to be devoured of wild beasts, of which company, the same Lion with whom Andronicus had lived (being taken before, and brought to Rome) was one.  
Immediately the Lion knew Andronicus, and in all baste run unto him, no otherwise, but even as one friend would do to another, that had long time desired his loving company: which moved Caesar (then present) to inquire further thereof, when being satisfied, he freed him from the punishment: and at the people's entreaty, the Lion was given to Andronicus, who got much money afterward by him in Rome.  
Beside all this, 
The Lion is liberal by nature.  the Lion is liberal, leaving part of his pray to other beasts that follow him. And therefore he is called the king of all beasts terrestrial. These and such like are his qualities, whereby it appeareth, that the Lion goes beyond the other in perfection and nobility.   

Of the Ape. 4.  
THe Ape comes, 
The Ape like to man.  and would precede the Lion, by reason of his similitude to a human body: his eyes, eyebrows, forehead, mouth, teeth, breast & paps, which other beasts have not in that place: His arms turning toward him, his hands with fingers, the middlemost whereof is longest; his nails distinctly placed, and his inward parts resembling them of man.  
The Ape hath a quick apprehension & tractable, 
The Ape easily apprehendeth and imitateth.  whereby he understandeth what he is commanded, and very gently performeth the same.  
He will imitate the Shoemaker, not only in shoeing himself, but in exercising the same beside.  
Many other human actions he hath beside, as eating, putting the meat to his mouth with his hand, making himself clean from filth and noisomeness, even no otherwise then as a man doth.  
It is read of some Apes, that they have played the thieves. Their young which are engendered in their own abiding, 
The nature of the Ape.  they bring abroad, joying that other shall take them and nourish them: as understanding what pleasure they will conceive in their joying, which behaviour is far from all other kind of beasts.  
And last of all, the Ape (in many other things) shows himself to be the most perfect, next to man, and more near to human nature, than any beast else whatsoever: so consequently, most worthy to bear the palm of greatest perfection and nobleness.   

Of the Elephant. 5.  
YEt the Elephant would sleep before the Ape, and as he is bigger of body than the other, so he pretendeth to be of far greater Nobleness and perfection. For great matters are read and registered of this beast, whereof, one is, a certain nature very near to human sense.  
He reverenceth the Stars, the Moon and the Sun. In the fields of Mauritania, there is a certain River, whereto (at every new Moon) the Elephant goeth to purify himself very solemnly: and bathing in the water, after he hath saluted or honoured the Moon, he returneth back to the Forest.  
His apprehension is marvelous, for if he espy the print of a man's foot, presently he feareth to be entrapped. Then staying himself, very heedfully he turns about, snoring, and very angrily heated.  
So soon as he sees the footing, he marks how the steps follow one another, going on, till he come to the very last of all: and having compassed each part of the square or walk, than he prepareth to fight against man his enemy.  
Elephants are of great capacity, for they have this order in their traveling, that if any young ones be amongst them, they put them foremost, that they following, the other may place the more gently.  
They go always in herds together, and the eldest is the guide next him, the other that seconds him in years.  
At the passage of any water, they put the youngest foremost, lest their huge bodies going before, should cause such a strong water fall from them, as the younger coming behind, might easily be drowned thereby.  
There were certain Elephants transported in a ship of Puteoli, and being enforced to come forth, they were afraid of the spaciousness of the Bridge, and therefore went backward, to be guile their own conceit of the Bridge's length.  
We read of an Elephant that learned the Greek Characters, and with his trunk or snout wrote Greek Letters: as Aubus Gellius witnessing, saith; I myself have written this, and dedicate it to the Celtique spoils.  
To break an Army, or make sport, is a thing common: he hath sound memory, and so is recorded of his name.  
Were he not a beast, who could deny the Elephant to be the picture of clemency. For Pliny writeth, that if he meet a man alone in any desert place, wandering out of his way, he will go before him, and so well guide his way, as he will defend him from all other beasts.  
Let them be publicly among women, they know no adultery, nor ever was woman hurt among them, as they have been among other, especially men.  
They are much subject to amorous passione. In Egypt, an Elephant loved a young maiden, that sold chaplets of flowers. Another likewise loved a young man in Ptolemy's Army. And another, a young damosel, that was a Perfumer.  
The substance of their love is made manifest, by delighting in the presence of the party beloved: their fair pleasing shows, and playing on their breast with such money as people gives them.  
These things with many more, the Greek and Latin Historians have written of them: so that now I might conclude, the Elephant (of all speediest beasts) to be the most Noble and perfect, his qualities being so nears in neighbourhood to human nature: but that the Ass now presenteth himself.   

Of the Ass. 6.  
But behold the Ass approaching, who cometh Garlanded with glory, and with a palm, in sign of victory, obtained by his Nobleness and perfections. Wherein he hath very much outgone the Dog, the Horse, the Lion, the Ape, the Elephant, and whatsoever other beast ye can devise to name, not only by his head, and the other parts of his body, but in excellency of mind, which (to speak truth) is plainly manifested, and is much more honourable than the body, that but serves and obeys in the empery of the mind.  
Simplicity is so naturally proper and given to the Ass, 
The Ass eateth of all things without making any difference.  as in one or other kind of meat, he contends not, or makes any difference at all. Let him come into a Guard, sooner falls he to feeding on briars and thistles, then on good lettuce, or other roots.  
In life (beyond all other beasts in the world) is he most sparing, 
The Ass most sparing in life.  sufficing himself with any little food. And so long time will he endure hunger and thirst, as it is thought he rather eateth to live, then liveth to eat.  
To his other noble qualities, this of patience may well be adjoined, patiently enduring all kind of labour; without any alteration, without change of place, without kicking against, or making sign of any dislike at all. At continual strokes, he standeth steadfastly, he weigheth not the wounds that comes by stern stripes, or the grievous blows that tears his flesh to the bears bones: but willingly apply himself always to his masters service.  
He refuseth no burden, 
The Ass refuseth no load, and is good in all parts.  he goes whither he is sent, without any contradiction. He lifts not his foot against any one, he bites not, he is no fugitive, nor maliciously affected. He doth all things in good sort, and to his liking that hath cause to employ him. If strokes be given him, he cares not for them: and as our moderns Poeth singeth; 
Thou wouldst (perhaps) he should become thy foe, 
The Ass cares for no beating.   
And to that end dost beat him many times:  
He cares nor for himself, much less thy blow.   
He joyeth in peace, and takes such deep delight therein, 
The Ass a lover of peace.  as ye can find no one beast with whom he would willingly meddle. For we see he stands peaceably conversing with them, yea, so kindly and lovingly, as all beasts are accounted brutish to him, in regard of carnal brotherhood, notwithstanding they are of so many divers kinds. He will not defend his own part of provender laid before him, as we see all other beasts do, nor offers he to exclude any, that puts head with him in the manger, not only is he content courteously to let him have part, but to express more greatness of mind, many times he withdraws himself, most liberally leaving all the food to other, though himself were oppressed with never so great hunger.  
Nor needs his master provide variety of meat for him, because 
Poor chaff and water are his bread and wine,  
Lay on his back what heavy load thou wilt,  
Yet mourn and even is his service thine.   
Not only in eating (as we have said) is he modest, 
The Ass is moderate in drinking.  being contented with allowance of simplest meat: but likewise he is most mannerly in drinking, which was very well noted by our Poet, when he said; 
He doth not as the Horse, uncivilly  
Duck in his head to drink: scant will he touch  
The water, so is he used to modesty.   
Columella affirmeth, 
The Ass addicted to many lab●●●….  that there is no beast, whereof a men hath more need, then of the Ass. He breaks the earth with the plough, draweth great burdens for the mill, the bakehouse, and carrieth corn from place to place, so that his labour is beyond all other. There is no Town, no house, and lastly no place, that can employ a more necessary beast than the Ass is.  
Commodiously with neck, 
No beast so necessary as the Ass.  shoulders, and all his whole body, can he draw, bear, and carry up & down, all kinds of grain, and all things necessary for the use of man: so is there no other beast that can do it, or is so apt for it.  
The Horse, Mule, and Ox, are apt to draw and bear great lading: yet enter they not the house, or if they be brought in, it is forcibly by stripes, or such like provoking. But the Ass, very mildly, or rather familiarly, yea, at a nod or beck only, goes every where at his masters pleasure. Into by-places, lodgings, halls, chambers, up the stairs into Grayneries, carrying thither all things beseeming each place: ascending and descending very perfectly, being not troubled with the impediment of horns, as the Ox is, nor headstrong, or untoward to drive, as the Horse and Mule are.  
His master is not molested with thought or grief, to make his provision for all the year, as ye see what care is had for all other beasts: because (as hath been already declared) he gives himself tr all sorts of meats.  
By the way as he goes (although he be loaden) he takes his feeding, and let him come into what place soever, he will catch a bit, if commodiously he may. When it so falls out, that he happens to stand two or three days without meat, he is not therefore offended with his master, nor makes any murmur there at by his voice. He makes no sign of choosing his meat, by any kind of testure; as the horse doth by often neighing and stamping with his feet, if provender be not brought him at time convenient. But the Ass, whether he feed or fast, still goes to bear his ordinary burdens.  
And yet he is so courteous and divine,  
That, as the ancient proverb speaks of him,  
Water he drinks himself, for other carries wine.  
We know that all kinds of beasts were created by God, for the service of man: but what beast can ye find, wherewith man may more be served, than the Ass? He, beside all the commodities whereof already we have spoken, yet necessary for man: suffer the bridle to be put in his mouth, carries the saddle, and endures all other kind of harness for horsemanship, greatly rejoicing therein; whereby our Poet proceeding in his praise, saith: 
His trappings are enough for him each day,  
Oft with his saddle doth he feast himself,  
And seems a Tully, if so speak we may.   
When he is on the way adorned with his master on his back, not a little doth he delight him with his sweet trot, and so paceth lightly on, without any weariness to his rider.  
Moved (as I imagined) by these and other his honourable qualities, nature our most loving mother give him a privilege, whereof he only might vaunt above all other creatures in the world. And this it is, that he is never molested with any of this hated small vermin, which we call Lice: and this very elegantly was noted by our Poet Praelibato, when of his gifts and praises, thus he sung.  
One other gift this beast hath as his own,  
Wherewith the rest could not be furnished:  
On man himself the same was not bestown,  
To wit: on him is ne'er engendered  
The hateful vermin that doth tear the skin,  
And to the bode doth make his passage in.  
another privilege is sollumne to himself, and nature most bounteously hath bestowed it on him: which is (as Pliny faithfully reporteth) that the herb vulgarly called Ferula, suddenly killeth all other beasts that eats thereof, except the Ass, who thereon ●eedes boldly, without any dread of harm.  
Beside this, he hath no gall within him, as by Anatomy hard evidently appeared: a proof sufficient enough, without calling Aristotle to witness, who confesseth the same in his fourth book of the parts of beasts.  
Therefore it is not to be marveled at, that so brotherlike he goeth with all beasts, and traveleth with man so quietly: which likewise was regarded by the same Poet, when he said: 
The Ass doth never harm, nor use deceit,  
As do the Fox and Wolf, of ravenous mind:  
Who still for spoil lie all the year in wait,  
He boldly braves not any other kind.  
To such as rides him, he procures content,  
And is a foe to war or brabblement.   
Such as delight themselves in riding on the Ass, seem to have no common or vulgar judgement, because they make choice of the very noblest beast, that ever was produced by nature. Wherefore it is not to be thought strange, why our Poet exhorteth to ride on him, saying: 
Who would not go on foot, and yet desires  
An ambling Haqueney, or fine paced jennet:  
Ride he the Ass, that never fails or tires.   
Afterward, to honour the Ass the more, thus he proceedeth.  
A good regard (by nature) hath the Ass,  
In Alexandria when to ride they please,  
They use none else, nor in the East like case:  
But we that never can our minds appease,  
But we that never can our minds appease,  
With what our country yields by nature's grace,  
Seek Dolphins on the lulles, Wolves in the seas.  
The same Poet, to confirm how pleasing the delight of riding on the Ass is, declares in a few verses, a little merry story, in this manner.  
A Pensive man I met upon the way,  
Riding no faster than his Ass would go:  
His sadness grew thereby as some did say.  
One riding faster yet in scorn would know  
His cause of grief: whereon poor man (quoth he)  
Ride faster, and this fit will soon be gone:  
Wherewith he turned, angry as might be,  
Saying: My friend, leave me, and ride thou on.  
I am to journey as best liketh me,  
This pace so sweet, and pleasing to my mind:  
Is my delight; when galloping like thee,  
Such pleasure and content I should not find.  
That the Ass is a beast, as apt to be taught as the Elephant, and goes very far beyond him, though daily experience shows us much, yet shall it not be offensive for me to recount an Asse-favouring history, which master john Lion, a most diligent and faithful Cosmographer of Africa, noteth in the eight part of his great volumme, where describing what notable things are found in Africa, he discourseth on matters concerning the great City of Cayro, and (among other) speaketh thus as followeth.  
Hither were brought many pleasant jests, especially such as teach Camels, Asses and Dogs to dance, a sight very pleasing to behold, chief in the Ass: for at a certain time, one of these jesters, when his Ass had danced a while, speaking to him, said in this manner:  
The Soldan means to erect a goodly building, wherefore he shall need to employ all the Asses in Cayro, for carriage of lime, stone, and other necessary things. At these words, the Ass suddenly fell to the ground, turning his heels up toward heaven, his belly swollen, and his eyes closed, even in such sort as if he had been dead. Then fell the man to many lamentable circumstances, how he had lost his Ass, and entreated the by standers, that they would help to requite him with another, and therefore to make some gathering among them: yet they said, they did not imagine his Ass to be dead, albeit he stirred not, but knew his counterfeit drift was, to get himself some money and provender for his beast. Then they turned to the Ass, bidding him to arise: but he stirred not, although they laboured him with many stripes, and could not get to rise by all their endeavour: then the man pursuing his former practice, said to the standers by;  
Gentlemen, I give ye all to understand, how the Soldan hath caused to be published by sound of Trumpet, that to morrow all the people in Cayro must go forth to see his triumph: commanding all the fair gentlewomen in the City, to be mounted on goodly Asses, afterward, the beasts shall eat good barley, and drink the pure water of Nilus. No sooner had the jester spoken these words, but the Ass leapt up on his feet, and bravely showed signs of exceeding contentment: whereon the jester thus began again.  
I hear it for credible, that a certain peazant of the Country where I was borne, hath even now made a request to me, that this fair Ass of mine, might serve his foul ill favoured wife to ride on. The Ass, at these speeches, (as if he had human understanding) laid down his cares flat, and began to go about halting, feigning as if he had been stark lame. Then said the jester; doth young and fair women please thee? hereat the Ass merely lifted up his head, even as if he had replied, that they did.  
His master proceeding said; Here are many both young and fair: show me which of them best liketh thee. The Ass running to make search, where divers women stood to behold him, and making choice of the very fairest and most honourable, to her he went, and touched her with his head. Then all the standers by cried with a loud voice: Behold the Lady of the Ass, as making a merry jest of the matter. And the man mounting on his Ass, road to show his qualities else where.  
But what greater example of an Ass' instruction can we allege, then that which Ammonius Alexandrinus, a Philosopher of no mean esteem, affirmeth? to wit, that he had an Ass was his scholar, and came ordinarily to hear his readings. This marvel moved our Poet to sing: 
There was an Ass once so ingenious,  
As most attentively he heard the skill:  
Of that praiseworthy man Ammonius.   
But whither wander I, to gather matter of his praise in this print? when it might suffice me only to speak of him, that which followeth in our Poet's Canto, that is: 
In sooth I think that who so gives his mind,  
T'observe his gestures, by good proof shall see:  
To Mathematique skill he is inclined,  
Because without reach of Astrology:  
Above the rest he doth the spring descry,  
For always by his voice the same is told,  
When as he feeds, and delveth with his foot:  
Or to the earth holds down his head, be bold,  
Rain doth ensue, to bide is no boot.   
How wise and well advised (beside all this) the Ass appears to be, I think there is not any man in the world but remembers & knows it well enough: because he will never return any way, where he hath once stumbled or fallen. And although he may be enforced thereto by his masters stripes, yet he hath a very respective care of his stepping his foot in the former place of offence: as with great wit our Poet noteth the same, saying; 
Oh that the Ass were but so happy blest,  
To have a tongue (as men have) to disclose  
How much his thoughts with virtues are possessed,  
Then would his deeds reveal what hidden goes.  
For in what place so ere he haps to fall,  
he'll near return to hurt himself withal.   
We cannot deny, but that the Ass serveth as a spectacle, and most singular example of patience, because it is a usual thing for fathers, mothers, and such like, simply to advise their children or friends, that in affairs of this world, they should seem to have the back of an Ass: meaning, that it behoves them (in all things) to arm themselves with patience.  
Should we spare to speak of his constancy, wherewith how much he is endued, the Ass which was so displeased with them of Padua, doth very well declare. For they having drawn into the City, the water of * Bacchiglione, where first of all the Ass used ordinarily to drink: so outrageously did he show himself offended at this water mingling, as it is impossible ever after to make him drink of that water. And here-hence grew the Proverb: All Padua had not the power to make the Ass drink, by reason he persevered most constantly in his honourable resolution. In regard whereof, if we would give him that due, which we own as a debt.  
A hood we should provide the Ass by right,  
As to a person that so well deserves it:  
Shaped like the birds that singeth still by night.  
But to keep nothing from him that is reputed of worth, yet hold him still in esteem, and render him such honour as is convenient for him: let it suffice us, before we offer in aught to despise him, that first we call to memory, that through contemning and reproving the Ass, some notable danger hath ensued: yea, matter of death.  
Who knows not what happened to great King Midas, because he offered wrong to the Ass? Let them look on his picture, and they shall see his ears shaped like to the Asses. And therefore very wisely our Poet wrote of him, saying.  
King Midas that the Ass so injured,  
To his own shame by Bacchus was reproved:  
And had such chastisement as he deserved.  
But let us speak of some, who by the means of such wrongs offered, have brought themselves to the extréemest point of death.  
There are now certain years past, since I being in Zara, a city of Sclavonia, I saw one led to the gallows to be executed, whose name was jiacomo Schiffalasino, who being first brought to prison among other malefactors, and by the discreet judge appointed to the torture, because he should confess wherein they had offended, (he not having any detection wherewith to charge them, or that was sufficient to touch them as they should be.) But first he began to consider on the surname of Schiffalasino, and approving that surname for a sufficient detection, terrified him thereby so strictly, and in such sort, as the poor man confessed the faults, which both he and his companions had committed. Whereupon, he caused him with the rest, to be hanged by the necks, and (as the common proverb is) sent them to shake their heels against the wind.  
If this example may not be thought sufficient, let us then call to mind the death of Philemon the Philosopher, who took offence at one of his Asses, that in token of a singular or magnificent mind, put forth himself to eat of preserved figs, which were served in to the Table for his master. Hereat he fell into such extremity of laughter or derision, that there suddenly he died; as our Poet very excellently singing, affirmeth, 
Philemon when his Ass he had espied,  
To eat of Figs prepared for his table:  
Such was his laughter, that therein he died.   
But if contrariwise we would consider, what good and happy success hath ensued, such encounters wherein the Ass hath received no injury, we might the more easily resolve to honour and hold them in such esteem, as fortunate divining auguries have deserved to be. And whosoever hath made diligent observation of them, shall find they have saved the lives of many, yea in doubtful battles and most bloody fights, they showed before hand assured victory.  
What saved the life of great Caius Marius, who had been Consul six times, but only an Ass? whose gestures be diligently observing, when by the Minturnes he was committed prisoner to Fawias' house: where he noted how swiftly he rushed out of door, and ran to drink at the nearest fountain.  
He then advising on this progress of the Ass, said: That the Gods had sent this beast before hand, to signify, that by his sudden running to the ●ountaine, he should receive thereby most certain augury, that there was no other mean left for him to escape with life, then by water. Whereupon, (having gotten forth of the aforesaid prison) he went and embarked himself at the next port, and fled into Africa, where he saved himself.  
Vincentio Cartari, in his book of Images of the ancient Gods, saith, that the Ambraciotti and Sicioni, people of Greece, being in war together, an ambush was laid in a wood, to entrap them that were to issue forth of the City. At the same time it happened, that a man driving his Ass toward the City, with certain lading on his back, his beast (by chance) scented a she Ass going before, which made him follow after, braying so loud as possibly he could. And pacing on faster than his master would willingly he should, both the Asses (at length) began to bray together, each beast answering the other, falling and rising with their voices, in such strange and confused noise, that the Sicioni (terrified with the murmur) were glad to be gone from where they lay hid, and so betook themselves to flight. The Ambraciotti being advertised thereof, pursued and overthrew them.  
Afterward they made a goodly Ass of metal, which they sent to be offered at Delphos, in the Temple of Apollo, for a memory of their good fortune by the Ass: and which they persuaded themselves had not else happened to them, but only by that singular beast.  
Higinus the Historian, recordeth, that when the Goddess Bacchus and Vulcan fought with the Giants, they entered the battle mounted on Asses.  
We read likewise in Hedorotus, the father of the Grecian history, that Darius going to war against the Scythians, led with him a great number of Asses, that only by their noise and braying, made all the enemies horses take them to their heels. Afterwards the Scythians coming to assault Persia, their horses were again so affrighted with the dreadful voice of Asses, as they fled, and could not be enforced to abide.  
Our Poet, by these and such like effects, being earnestly solicited, very elegantly singeth in this manner.  
Forced to flight by his commanding cry,  
A mighty Army did the Ass dismay:  
By Scythians brought to war, yet glad to fly.  
Behold then, whether we have good cause or no, to hold the Ass in all estimation: yet in these unthankful days of ours, we see him fold for a most base, or rather a vile price: albeit in elder ages he was of dearer value than ever was any other beast in the world.  
Marcus Varro rehearseth, that in his time an Ass was sold for seventy Sestertias: which according to Budeus and other Computists, amounteth to the sum of a thousand and five hundred crowns. Moreover he addeth hereto, that he saw four Asies rated at four hundred Sestertias.  
Pliny testifieth, that an Ass was sold for a very great number of Crowns, albeit the certain sum I do not now readily remember, but any one may read it truly set down, in the seventh book of his natural history.  
Lampridius telleth us, that Heliogabalus the Emperor, when he would bestow a magnificent gift on the people of Rome, used to give them certain Asses: meaning, that a special and rare estimation consisted therein, because indeed it was the gift of an Emperor.  
Marcus Polus, in the first book of his voyage to the great Cane of Cathaia, the eleventh Chapter, where he speaketh of the Persian kingdom, saith; In this kingdom are there likewise Asses, the very fairest and greatest that are in the world, which are wont to be sooner sold then horses. And the reason is, because they eat less, and bear greater burdens: beside, they dispatch more miles in a day, than the Horses or Mules are able to do, nor can they endure so much labour as the Asses will.  
Wherefore the Merchants of those parts going from one Province to another, pass through great deserts and sandy places, where grows 〈◊〉 herbs or grass at all: and by reason of the great distance of wells and sweet water, they make their days journey the longer, wherefore the more gladly they use these Asses, because they are swifter, run better, and serves them with very small expenses. They use Camels like wise, who bear great lading, and are not chargeable: but yet they are not so swift as their Asses.  
But let us admit that the Ass had not these virtues, nor that there were found in him any of the qualities whereon we have discoursed: yet can we not deny, but he hath one only gift, which in Nobility & perfection, makes him alone to surpass any other kind of beast whatsoever (I mean those unreasonable) that ever nature brought forth. For the never meant to produce the kinds of he or she Mules, whereas the Ass is the only cause they are engendered, and maintains them in the world, to the great commodity of man, as daily experience sufficiently testifies. Wherefore our Poet thus sings thereof.  
The Ass was reckoned by his great deserts  
Most honourable, and who him molested:  
According to their faults were punished.  
But because I would draw to an end, I conclude, that of his honourable qualities, worthy all commendation, I have not as yet declared the least particular: by reason they are such and so great, that whosoever would collect them all together, may as easily convey all the water of the sea into a little glass, or contend with a thing that of itself is infinite.  
Yet will I not so give over, but adjoin to the end of this first part, that which our Part firmly believed of the Ass, when he said, 
In learned Schools, for wisdom might he read,  
But infinite I know therewith dispense:  
And do that office in his excellence.   
In conclusion, for whatsoever either hath been or may be said, the nature of the Ass is good, pleasing, humble and courteous: which four rare qualities, are far contrary to the theft, pride, unruliness and villainy of other beasts.   
The end of the first part.   

The Nobleness of the Ass.  
The second part.  
ALl the matters whereof we have spoken in the former part, to show the perfection and Nobleness of the Ass, I may safely affirm to be of little or no avail at all, or profitable in aught to human kind: considering what benefit is to be received by his excrements, as also from the members of his body, after he is dead.  
But to the end that all men (of what condition soever) may perceive I speak nothing but the truth, I am determined in this second part, to make choice of other matters than is before. Beginning with his flesh, which when the Ass is young, is very savoury and delicate, and may compare with all other sorts of flesh whatsoever.  
And though it be not in use, as the flesh of the Calf, Kid, or such like: questionless the reason may be, that nature, the most wise preserver of all kinds of beasts, hath provided that man shall not be drawn with any desire to eat thereof, but first hath rather chosen to put into our minds, that such as hear the meaning of such flesh, are wont to make a scornful look thereat. And this may be to the end, that if perhaps men should taste thereof, they would become so coveting thereafter, as despising all other kinds of flesh, they would give themselves only to feed on the Ass, whereby suddenly might ensue the destruction of the Ass' kind: and so they should become of such dear value, as they were in the times whereof already we have spoken, as Marcus Varro saw them sold, and Pliny reporteth.  
here-hence doubtless would arise this hurt, that poor men, who maintain themselves and family by the help of an Ass only, should not be able to buy any, not having the means to lay out so great a sum of money.  
That this kind of flesh in sweetness excel all other, the noble men in the kingdom of Scotland are so persuaded: for I have heard of a Scottish Gentleman, who in Sciences hath made so great profit, as the principal students in all Italy have not a little admired him, when he heard that such a miserable slaughter of Asses was made in Mantua. The aforesaid Gentleman affirmed to me, that no banquet in Scotland was reputed of any value, where the flesh of a young Ass was not to be had.  
In the good and memorable time of Pius Quartus, began they not to make a usual service thereof, both in feasts and banquets of greatest importance? And if the round table of the mighty Lord of T. called Triclinium, could speak, hardly would be credited the quantity of Ass' flesh, which in those times was eaten thereon.  
And did not Mecenates' use Asaph's flesh, as a food most delicate?  
We read at a certain time, in the City of Samaria, an Ass' head was sold for four score pence. And they that so bought them, ●ed thereon with such sweetness and delight, as if they had eaten the very daintiest meat, that could be bought for a greater price.  
plutarch rehearseth, that in a certain war King Artaxerxes made, an Ass' head was likewise sold in his Camp for seventy Drachmas.  
But leave we the Ass' head in so great esteem to be eaten, as also the flesh wherein the bones thereof are closed: and speak we of the last and chief benefit, which we receive by the head of the Ass, when it is cut off, and the flesh parted from it.  
What marvelous properties and virtue is included in the said Ass' head, the poor husbandman well knows, and great proof is made thereof in many places of Italy, as also divers other territories beyond the mountains.  
Hence ensues it, that in the other parts of the land about Brescia, we see in many places, the heads of Asses fixed on the ridge of walls and buildings: which in opinion of the vulgar was, because Goblins and dancing Fairies that run in courses, have been seen to play up and down upon them.  
The Lapidaries say, that there is a stone in the Ass' neck, called the Ass stone, which by the opinion of Magicians, hath no small virtue: and perhaps it may be the same stone, which Albertus Magnus calleth the stone Asia.  
Dioscorides writes, that the liver of an Ass eaten fasting, helps them that are afflicted with the falling sickness. The self-same power and virtue (saith he) hath the Ass' hoof beaten into powder, and drunk in white wine.  
The dung of an Ass, wrapped in a linen cloth, and laid on his head that hath much blood abounding in his nose, doth withdraw it, and makes it perfectly sound, as all Authors that have written in Physic do affirm.  
Pliny saith, that the drinking of an Ass' milk, is the chiefest remedy to help them that have received poison. Hereto we may join, that it is a present remedy for the swelling of the joints, as also it cures the gout.  
Besides this, he addeth, that the same milk mingled with a quantity of honey, is a most admirable help for them troubled with the Dissenteria, especially if it be drunk fasting.  
Finally, the universal Academy of Physicians do herein agree, that the drinking of an Ass' milk, cureth many and sundry infirmities, whereof my skill serves me not to make report.  
But well I know, and thereof am able to yield a most certain testimony, that to an especial friend of mine, who not long since was greatly grieved with the stone, report was made of the virtue of this milk, whereof he drinking as the very latest remedy of hope, not only received the most singular benefit of recovery from the point of death, which he saw him unlikely to escape; but likewise attained his former health and good disposition.  
Suetonius Tranquillus reports, that Poppea wife to Nero, every morning used to wash all her body with Ass' milk: only to cherish and maintain health, beauty and softness, as also to make the body amiable and delicate. For this purpose she had five hundredth Asses continually kept, and such especially as very lately before had foaled their young: which use, from that time to this present day, hath been observed by many of our greatest Matrons, and among all the rest, by jone that was the Queen of Naples.  
But to speak some what concerning the virtue of this beasts skin, do we not read, that if it be taken and used as a mantle, to wrap about a child while he is in the Cradle, that it causeth the virtue of courage and boldness in such sort, as when he comes to years, he shall never know the man to be afraid of?  
See we not likewise by daily experience, that such as sleep upon an Ass' skin, or use it upon them as a covering, shallbe free from vermin or Lice about them?  
Hereof proceeds it, that masters, masters mates, mariners, captains and such like, as serve eisher in ships or galleys, have ordinarily these skins about them.  
The forenamed virtue, quality and gift, considered by our Poet, altogether enforced him to sing in this manner.  
I will not stand to tell the long discourse.  
Of Dioscorides, Pliny, and the rest:  
Whose skill in physic sprang from soundest sense,  
Urged them to write great matters of this beast,  
Concerning medicine all of sovereign might,  
Which for good cause I spare here to recite.  
Yet will I not forbear to rehearse, that if we have such consideration, as ought be used about matter of great profit, we shall receive some by this skin, when it is laboured and made with holes in many places, that it may serve as Sieve or Searse, wherewith commodiously we take up corn, or whatsoever kind of pulse beside, to cleanse it from the dust and other matter of annoyance: we shall then be enforced to confess, that without the benefit of this skin, very hardly could we deal in such business.  
Hereto let us adjoin another commodity, which we receive by this skin in the sharp assaults of war, seeing thereof is made the Drums and Tamburines, with other such like instruments fit for the use of war: which being to such proportion as they should be, and smitten on (as men are instructed in the manner how) they deliver such an apt sound, as awakes and cheers the mind of a man, although he were never so cowardly or timorous, provoking him to the battle, making him withal, fierce and courageous, be the assault never so hot and perilous.  
What shall we then say of the Ass' bones? Is it not a thing especially to be noted, that the marrow being taken forth, such a kind of Flute is of them, as yields a very sweet and pleasing harmony?  
This was the cause which moved the Ambassador of the great Duke of Moscovia, that went to Rome the last year, to demand whereof those instruments that we call Cornets, which in honour of him (among other musical instruments) were sounded when he entered his lodging, which the noble Governor of Verona had provided for him. And being answered that they were of wood, covered with this beasts skin, he marveled greatly thereat. And albeit he granted, that they gave a most pleasing melody, yet he said, they were not comparable to them made of Ass' bones in his own Country.  
Then may we safely (on the Ass' behalf) affirm with our Poet.  Alive and dead, in flesh and bone he sounds. 
I am resolved then to read no further in what I have spoken of, concerning the quality, virtue and properties of the Ass, and of his bones: because if I would, it were convenient for me (according to our Poet's opinion) principally to recount.  
How Samson with the jaw bone of an Ass,  
Vanquished the Philistines: And from one tooth,  
A mighty stream of water forth did pass.  
Then at this Cantons end let us conclude this point, only we must needs except, what may not well be shadowed with silence, because it is little less than miraculous, and is rehearsed by Apuleius, in his book of Country matters. If any man bitten by a Scorpion, doth suddenly mount upon an Ass, sitting with his face toward the Ass' tail, all the venom of the Scorpion which the man hath received, shall part from him, and enter into the Ass' body whereupon he rides, and the Ass shall presently be seen swollen, changed, and complaining, as if he had been bitten by the Scorpion: so that the man shallbe sound recovered from any peril of the poison. The proof hereof, the before named Author affirmeth, that by himself it hath very often and many times been seen. If men then receive such a benefit by the Ass, he that should conceal it from being known, I leave to the judgement of the Asse-favouring Reader.  
Likewise let him be so censured, that spares to speak, what Pliny rehearseth in his second book and twentieth Chapter, that of the corruption in the Ass' carcase, is engendered the black Fly called a beetle: which Fly, as is said in the thirtieth book and second Chapter, the people of Egypt worshipped as a God, persuading themselves, that it was the very image of the Sun. And this was, because all the Béetles (as Elianus writes, and Snydas likewise confirmeth) are malekinde, and have no female among them: in this manner than is their engendering continued.  
The seed of the Ox, Horse, or dung of the Ass, spilled or spread on the ground, which afterward they turn together with their feet, making thereof the fashion of a bed, and so lie thereon, and circled it for twenty eight days together, when it receiveth forcible heat at the time for them to take life, and thus appears new engendered Béetles thereon, which are like to the Sun, because he likewise spreads on the earth his virtue seminal. Thus by his continual course are they increased, flying up toward heaven and the heat of his beams, and as the Move reneweth every month, so doth this kind of beetle still renew.  
Now let us speak a little of the virtue which naturally appertaineth to the hoof of the Ass, according to Pliny, when it is boiled in Ass' milk, and applied to weak sighted eyes, it helps them greatly, taking all offence whatsoever from them, and clears the sight most miraculously.  
plutarch writeth, in the life of Alexander the great, that the poison given him to drink, was an exceeding cold water, gathered from a certain Rock in the Country of Novaria, which cannot be kept but in an Ass' hoof: for all other things are not able to hold it, but will break by reason of the extreme coldness.  
Such then, and so many are the stupendious actions, notable graces, and supernatural gifts or qualities of the Ass, which can never be sufficiently commended: as therefore he deserveth to have the chief place, amongst all brutish beasts living on the earth. By just equity whereof, our Poet being entirely moved, thus singeth.  
If I would sing his due deserved praise,  
This, not another leaf would me suffice:  
To name the virtues that him signifies.  
And gives to him the palm of following days.  
Hence is it, that we need make no great marvel, why the ancient Astrologers, moved by his so many natural perfections, Nobleness and excellency, do honour him in heaven with the name of two stars, placed in the sign of Cancer, called Asinelle, and in an other place they set down three, named Praesepe Asinelli, the Ass' manger.  
Nor can I but declare (as succeeding in this place) the great and diligent regard, which evermore the ancient magnificent Lords had, to make (as one would say) the Ass' name immortal, persuaded, moved, and provoked thereto, by his so many rare and excellent qualities, in abundant sort bestowed on him by nature, and special benignity of celestial favour.  
To the end I may then with some gratitude of mind, leave such a memory to posterity, as shall make the Ass' name to be perpetual: note how these things following have been entitled, and honoured with the name of the Ass.  

1. Cities.  
2. Castles.  
3. boroughs.  
4. Villages,  
5. Islands.  
6. Seas.  
7. Ports.  
8. Mountains.  
9 Rivers.  
10. Bridges.  
11. Streets.  
12. High ways.  
13. Valleys.  
14. Towers.  
15. Fountains.  
16. sepulchres.  
17. Books.  
18. Laws.  
19 Fruits.  
20. Feasts.  
21. Games.  
22. Oaths.  
23. Proper names.  
24. Families.  
25. proverbs.   
And to the end this which I have said may apparently be known, binding myself willingly to the Ass' name, it will be hard for me to gather, and consort in this place two named things, for each of the five and twenty before declared: that only bear memory of the Ass, and so shall do for ever.  
Nor shall I need to collect any more than two of each, though for every one I could set down ten at the least: because I am loath to be troublesome to myself, as also fearful to hinder any from imitating the steps of such Asse-friends.  
1 One of the most principal Cities in Persia, not far off from the great City of Selencia, is called in the Persian tongue Zaucamora, which in our language, is as much to say, as the Ass' City.  
2 In Peloponesus, or Morea, if we will so call it, near to the sea that lieth toward the West, is the City named Asinari.  
1 In Calabria, at the Marquisate of Oluito, there is a Castle called, Castello del gl'Asini.  
2 In Friuli, about ten miles distant from Asola, is an other, termed Castello Asinino.  
1 In the territory of Placentia, is a village named Villa discontral Asino.  
2 Near to Rome, as ye go toward Braciano, is a Village that hight Asina bella.  
1 In the territory of Sienna, is a Borough called Asina luuga.  
2 On the way as we ride from Bologna to Florence, between Loiano and Pietramala, we come to a Borough termed Scarcalasino.  
1 Asinetta, is an Island at the mouth of the red sea, not much distant from the land on the East side, where stands the strong City of Aden.  
2 In the Eupine sea, called Mare Maiore, on the North part, near to Palus Meotides, there is a little Island, which aboundeth with sweet water, and it is called Isola Asinina.  
1 Olaius Magnus, a most diligent writer of the North parts, affirmeth, that the sea which from Norway we sail by, to the Province of Lapponia called Schiuziroffi, in our language is termed Mare Asinone.  
2 The great spacious 〈◊〉 which from the Realm of Ireland, passeth on to Iseland▪ of the Country people is called Mare Asinesco.  
1 In the Aegean sea, near to the Castle which vulgarly is called Dardanelli, on the side of Asia; is to be seen a most fair Port, though not over big, and it is named Porto Asinino.  
2 In the Isle of Cyprus, before we arrive at the haven of Famogosta, a Port is found, which is not very sure, for yielding shelter from the cold North-east wind, it is called Porto Asinetto.  
1 Ten miles of from Florence, may ye discern the mountain Asinaro, where the observant Friars of a Monastery builded on the top of the mountain, daily serve God.  
2 On the part where Abrutium is seated in Italy, is Mount Asinello, on the top whereof is a Church dedicated to S. Eustatius.  
1 Near the water Trevio, by Abrucium, is a little River named the River of Asino.  
2 In the territories of Ragusa, or Epidaurus, within six miles distance of the City, runneth the River Asinesco, which is a navigable water, and hath a defenceable Port at the Sea mouth.  
1 Among the ruins of Aquileia, which was destroyed by Attyla, is to be seen part of a most sumptuous Bridge, at the head whereof, stands a huge Ass of very pure marble, which with her Dugs seeds two young Asses, and this Bridge is yet called Pont' Asinone. On the other part of the same Bridge now ruined, as the eldest men of the Country avouch, was another goodly Ass made like the former, the relics whereof are yet to be there seen on the ground.  
2 In Cicilia, near to the City of Catavea, within two miles, there passeth an indifferent great River, over which is a goodly Bridge of wood, whereon four Cartes may easily meet together, and it is named Pous Asini.  
1 The large street, whereby we pass along from the Market place, unto the Cathedral Church of S. Mauritus, in the City of Lypara, is called Asinesca street.  
2 In the ancient City of Perugia, there is a street which direct to the Monastery of Covented Friars of S. Frances, and it is termed the Paradise of the Asini.  
1 In Friuli, on certain high down bearing hills, where the ancient family of the Gordes of Savorgnani have their jurisdiction, is a way that leadeth to a certain Castle of theirs, named, Here fell I with mine Ass. Which words are there engraven in very hard stones, that so fair a memory of the Ass might not be forgotten.  
2 In Apulia is a great way of ten large miles, by which they pass from the great Tower, till they come to Mount jargano, it is called Longasina.  
1 There is a vale by the way, as ye go along from Fabriano to Cammerino, near to the shipping place of the ancient Varrani, now Lords of the said City, and it is named the vale of Asini.  
2 Near to the parts of Helvetia, among the Cantons where Zurich is named, ye have a valley called Asinari.  
1 At the City of Bologna, there is a Tower which for height contendeth with the stars, called the Tower of the Asinelli.  
2 A Tower of lesser height is to be seen in the Province of Basilicata, otherwise called Lucania, without the walls of the City of Venafro, on the West side, and it is termed the Tower Asino.  
1 A Fountain plentifully abounding with water, is to be seen on the confines, between Pipeono and the Castle of Sovino, it is nominated, Fountain Asini.  
2 Passing the River Pavara, and leaving the corner of the way, whereby we go to Modova, there turning on the left hand, and within a quarter of a mile onward, stands a Fountain beautified with engraven stone, yet passing under a goodly vault by three great pipes of metal, well near rotten and defaced; out of them comes great abundance of water, and it is called Fountain Asinara.  
Having so lately mentioned the City of Modeva, I call to mind a memory concerning the Ass, which the said City long time kept among other things, with good regard. And it was a milking pail, wherein a citizens Ass of Bologna had drunk: for it happened, that about matter of the confines, wars ensued between them of Bologna and Modeva. They of this part, at one time among other, made a tumultuous invasion on the territories of Bologna, and finding some encounter which they looked not for, by reason of their unorderly proceeding: they were enforced to return, yet they sought for some booty in the stable of Bolognian Citizen, from whence the master thereof had but lately before taken forth his Ass, and for fear escaped away thereon. There found they the milking pail, wherein the Ass before spoken on had drunk, which they took away with them, and mounting it on the point of a Lance, after the manner of carrying some great Trophy, they returned there with to the City, all the people of Modeva running to gaze thereon, as at a most rich spoil gotten by conquest of war: which by them long time after was kept as an especial example: as we read in the book called the Annals of Lombardie.  
But now return we to the other memories of the Ass.  
1 At the City of Vercellis, in the Church of Saint Lazarus, is to be seen a goodly ancient Sepulchre of Marble, on the coverture whereof, is very linely carved an Ass lying along very formally, even as the figures of men are shaped upon Tombs. And there are certain letters engraven at the feet of the said Ass: but nothing can be made of any syllable, by reason they are so defaced by antiquity.  
Here I confess, and that for some reverence, which dutifully I bear to the Ass, not to have found any other Sepulchre, carrying remembrance of the Ass, but only this one: albeit I have spared no labour, in reading over books sufficient, beside all other possible diligence employed.  
1 Apuleius wrote a book entitled, the golden Ass.  
2 Plautus composed a Comedy, called Asinaria.  
I could never know what book that was, which gave matter to our Poet thus to sing.  
Now do I call to mind a new rare praise,  
Worthy so many Dukes and Emperors,  
Which in the Ass' book is found always.  
Wherefore I am now content to prosecute the search thereof no further, in hope another time to understand more of it.  
1 Bartolus, the famous Lawyer, in L. 1. F. de sup. L. leg. speaketh of a law, which willeth, that the Testator making a bond of his movables to a stranger, and letting passing his settled good to his kindred, that rightfully should as heirs succeed: this law limitteth and appointteth, that his Ass (if he happened to have any) is not comprehended among the movables. But as a good, stable and settled, without any other implication, the same Ass shall remain to his kindred y● do inherit the goods seated.  
And this law (for this purpose) do I account sufficient, because I am loath to trouble myself, in searching huge law Libraries for any other: for my labour therein would exceed the Asses.  
1 No sort of fruits are found, but bear name of some beast, or of a man, as the Apple of Appius, the Prune Maxmilian, of Maximillianus: and that of the Ass, which is the sort of Prunes, named great, good, fair and yellow, being rightly termed the Prune Asinare.  
2 There is a kind of Cucumber, which much availeth for medicine, and it is called Cucumber Asini.  
2 Novius Marcellus recordeth, that the Romans of old would celebrate the feast of the garden God, whereat the husband's children only should be present, each one outbraving other upon his Ass, and so riding on this beast, three times they would circled the temple about. Afterward they should cast lots, and his Ass to whom the lot fell, must have his throat cut; with whose blood each filling a little glass vial, they would strive to master one another by throwing the same in the face of statue, which represented the God of the garden.  
2 Herodotus a most ancient writer reports, that the Greeks were wont yearly to celebrate the feast Asinaria: in memory of that notable victory, which the Athenian had against the Persians, near to the River Asinone.  
1 Among all the pastimes, wherein most and least delighted concerning table play, was the game called Scarralasino, to wit, unlead the Ass: whereat, by imitation of the Ass, who suffers himself to be ridden by all persons indifferently, all the standers by may play, and easily learn it without any labour.  
2 Schoole-childrens were went to put some heavy thing on their head, and bind an arm behind being first hood winckled; then would the rest run about him thus used, singing.  
Unload the Ass, and if he feel not,  
Look to his standing, that he reel not.  
1 Diodorus Siculus declareth, that at such time as the Isle of Scicile was governed by tyrants, there was a statute, that a woman offending in adultery should free herself, swearing she had not committed adultery, being brought before the head of an Ass, which for this purpose was kept in the temple dedicated to God Bacchus.  
2 There was an use among the Gentiles, that they (in jest) willing to give an oath to children, they would fasten a lamp at their garment, with a haubercher after the fashion of a long triangle, and holding thereby, say, Swear here upon this ear of the Ass.  
Here it remains to speak of them, that of old have been named by the Ass, and of families likewise, which have called themselves of the Ass. But because they are infinite, and all the skins in the land of Madiam cannot contain them: I intent only to name two, as hitherto of the rest I have done, leaving the endless number of the other, to them that list employ their pains about such a business.  
But yet among so many, I must not forget that famous naval victory, which the ancient Persians brought with them out of Egypt: and Noacles a most excellent Painter in those days, desirous to remember the same by his Art, painted an Ass, drinking at the River Nilus, in despite of the Crocodile: which being overcome in power, and thus subjecteth, stood patiently to see him drink, as Pliny reporteth.  
1 Then not to let pass in silence, the names of men called Ass, as their proper names, I may first allege the name of Asinius Gallus, who was son to Scipio Affricanus.  
And who desires to know an infinite number of men, both Senators & of other descents, which by proper name were called Asini, let him read Cicero's Epistles to Atticus, where he shall find an endless beadroll.  
2 Here may I well insert the name of a famous man, a modern Citizen of Florence, of the ancient family of the Asini: to wit, master Asino, whom the History of Florence faithfully reports, to reform and correct the statutes of the merchants, for which his Asse-gloring name will for ever be renowned in that City.  
Pindarus, and Macrobius, in the fift book of his Saturnalles affirmeth, that the famous Greek, which made the Horse of wood, by means whereof the Grecians got the City of Troy, was called Asinon: whereas Virgil naming him Sinon, we may safely avouth, that the good Poet, who favoured the Trojan part, from whence the Romans had their original, was procured to alter the name of the aforesaid Asinon: even no otherwise then the Grecians did, when by public decree he was censured with banishment, that should speak of his name, who to get himself fame, set on fire the Temple of Diana at Ephesus. And so to conquer with oblivion such a famous Asinon, whose praise well deserves to live for ever: they have taken away his names first letter, and in steed of Asinon, call him Sinon.  
1 We have already declared, that in Florence lives the noble Family of the Asini.  
2 In Pisa likewise is there another, and in Bologna that of the Asinelli, where also is still celebrate the famous Tower, which the noble Asinelli in elder times erected. But to what end trouble I my wits in this manner, seeking by the light of an Asse-friending lantern, for names, surnames, and families? seeing our Poet himself thus singeth.  
If I should speak more matter of import,  
By grounded reason I might safely say,  
The Ass in men that are of learnedst sort,  
Seems to have privilege and greatest sway.  
'tis too well known, wherefore I silent sit,  
As having thereof neither spoke or writ.  
Beside all this, I do not marvel a little, seeing such an infinite company of fools, who being honoured with the excelling name of Ass, will yet run headlong to brabble and quarrel, when settling to their weapons, they will flash and cut they care not with whom. All which happeneth, by reason it is no common use, to apply the name of so Noble a beast to man: who notwithstanding cares not for the ignomy, to be termed after other wicked beasts more unbeseeming, as to be called Bear, Lion, Dog, and such like.  
This was the cause, that our Poet moved by a thousand reasons, saith; 
Nor know I wherefore choler doth so daunt,  
A man when he is termed by the Ass' name:  
Whereof (me thinks) much rather he should vaunt.   
Now proceed we to speak of the Ass' proverbs.  
1 When a man will not repeat his words again, he useth to say, It is May no more, or May is past: so things are avoided from twice speaking. The meaning here of may be this, because the first month that Asses do make known to the world, their loving nature to each other, they send forth their goodly, sweet, and continual brayings, whereof they form a melodious and proportionable kind of music. Nor think I that any of our immoderne musicans can deny, but that their song is full of exceeding pleasure to be heard: because therein is to be discerned, both concord, discord, singing the mean, the beginning to sing in large compass, then following on, to rise and fall, the half note, whole note, music of five voices, firm singing by four voices, three together, or one voice and a half. Then their variable contrariety amongst them, when one delivers forth a long tenor or a short, the pausing for time, breathing in measure, breaking the minim, half minim, or very lest moment of time. Last of all, to hear music of five or six voices, changed to so many of Asses, is amongst them to hear a song of world without end.  
Hence is it, that a man being so attentive to hear this kind of Ass music, cannot listen or lend his ear to what else is said to him, and therefore it is lawful, by particular priulledge of the said May month, to repeat the words to such, as without offence would learn them by heart: nor shall it be taken so unmannerly done, as it were in any of the other months.  
2 When Apuleius saw himself transformed into an Ass, he resolved to show his master, by the effects of all his parsonage, the great love he bore him. So after the manner of the house Dog, keeping his hinder feet on the ground, and rising up with his former, he so clambered upon his master, as but a while before he had seen the little Dog do. And albeit his kind Assehith intent he disclosed to his master, yet such manner of salutation in him was not taken in good part. Hereof than it comes, that when a man suspects or misdéemes of an others familiarity, he useth to say, He plays the Ass' pastime with me.  
So was it went to be said; What the Ass gives in, such he receives. But because this Proverb is evidently of itself, as if it were Omne agens repatitur in agendo: I will bestow no more pains in declaring it, nor yet of this which follows.  
What Ass or Hart will be so bold,  
To leap a pit ere he it behold?  
Nor likewise of this, to wit.  Who washeth an Ass head, looseth his soap. 
Nor will I stand trifling the time, to know whence many words are derived, which in regard of their excellency, are breathed forth but by a letter, or as we say in latin.  Quaestio de umbra Asini. 
Asinus ad liram, and such like. This I say were no otherwise, then as one meaning to walk hand in hand with a Physician, should suddenly break his head: enough is well.  
Now concerning the aforesaid qualities and memory of the Ass, it is no great marvel, that the ancient wise men should make such a great account of the Ass, which in like manner hath often made me to admire, considering, that with all they could procure, to make the said beasts name immortal, by so many denominations as we have seen: nevertheless, there is not found any Commonwealth, any Emperor or Prince, that cared to bear this sign of the Ass, not painting him in their Scutcheons, as their proper Arms, not using him as an imprese. The reason hereof may be, that in proving his deeds, they have left him to us, who being of the Christian name, should likewise show the same by deeds to the world: bearing him for our proper Arms, because we know the simplicity, meekness, and other pleasing qualities, wherewith we have seen the Ass to be richly endued.  
Wherefore those ancient Commonweals, those Emperors and other Princes barbarous or Gentiles, which builded their government upon rapine, vyelence, deceit, fraud, and all other tyrannical behaviour, would have their iron customs discerned, by the Arms and imprese of terrible, bloody, and most cruel beasts.  
Hereof grew it, that the most proud people of Rome, took the Eagle for their Ensign and Arms, which is a bird most ravenous and devouring. But in reason they should rather have made choice of the Goose, remembering they preserved their Country, liberty, and proper lives: when the soldiers awaked by their noise, by the means of the Geese; defended the Capital from the French men's assault.  
But notwithstanding all this, the Goose was reputed a bird too simple for them & too vigilant: even like esteem would they have made of the Ass, if by his braying they had received the self-same benefit.  
The people of Phrigia had for their Arms, the wild Boar, a most pernicious beast.  
They of Thrace had a fleshless carcase, or the image of death as we may term it, for the extremest of all things terrible.  
The Goths bear a Fear, a most ireful beast.  
The Alani that assaulted and sacked Spain, had the Marten, a very fraudful beast.  
The French hear the Lion, a most proud beast.  
The Lombard's served themselves with the Ensign of the Toad, a thing which both alive and dead is poisonous.  
The Cimbrians, that were overcome by Caius Marius, they took the Bull, a beast hardly tamed.  
The Saxons made choice of the Horse, a goodly beast.  
The Hebrews bear the Scorpion in their Ensign, that carries his poison hidden secretly in his tail.  
The Caithagenians had the Crocodile for their imprese, a fraudelent beast and most deceitful.  
Attila, who caused himself to be surnamed, the scourge of God, had in his banner the Hawk, a fowl that lives by rapine.  
Antigonus, King of Soria, gave the Eagle, that strictly held in her talents a fierce Dragon.  
And last of all, not Commonweals only and great Princes, serve themselves with these beasts, fierce, brutish, and venomous, but likewise families, and houses of private Gentlemen, yea, of simple Citizens, place in their Scutchione the self-same signalles. Whereas if they had changed such customs, and embraced the true Christian faith, I am persuaded it would likewise will in them, to change such Arms and imprese: and in steed of those most ravenous devourers, to place in their Banners simple and household beasts, showing thereby to the world Christian simplicity, friendliness and love, as by the Goose, the Lamb, the Turtle dove, and such like harmless things.  
But beyond these, they should show themselves possessed of all good and honourable custom, if they would take the Ass for their proper Arms, as that Noble society of the City of Vicenza hath done, who ever hath held in esteem, and universally used the Ensign of the noble Ass, which was taken from the Paduans in a controversy, and had long time been hanged upon the gallows: because the said Community of Vicenza knew not so soon, that the people of Padua had hanged up the Ass, which they had sent to covenant with them, to give them diverse burdens of entrails, which clothed over and filled with hogs flesh cut into small pieces, we call a Saulsage, which by the Ass' voice was oft times specified in them. But when Vicenzians had effectually executed the same, the Saulsage was imparted to the people of Padua, and the Ass taken down from the gallows immediately: from whence ensued this song of children, which even until this day the youth of Padua use to sing, on the hanging of the said Ass, to wit: 
Hanged, and unhangd,  
All for the piece of Saulsage.   
In a certain part of Arcadia, the name whereof I do not well remember, is yearly preserved a memory of the Ass, well worthy truly to be rehearsed in this my Asse-defending discourse.  
Thus than it is, upon one certain determinate day, an infinite number of the people run on heaps to the market place, where from the top of a very high Tower, he or they that is appointed for the office, make an Ass to descend down so quaintly upon certain ropes, two artificial wings being fastened to his shoulders, that in descent he seemeth to fly: and the multitude are wont to say after they have dined; Come, let us go into the market place, and see the Ass fly. Nor will I spare to say, that some who hold a reverend memory of the Ass, gladly could afford, that the foresaid Country was Empole in Tuscan: then I think they would imagine the better of mine Ass discourse.  
Here I purposed to end my book concerning the Ass, had I not suddenly called to memory, a matter worthy of great consideration, and to be preserved in mind even to the end, for the complete Nobleness, excellency and perfection of the Ass.  
In the time of the Gentiles, there was a man borne blind by nature, even at the last step of his age, and the very final moment of his life time. Among certain circumstances offered to him, he was demanded, what especial thing more than any other he would desire to see, if jove, to whose reverence he submitted himself, would grant, that he should see that one thing and no more. To which demand, without staying for any other premeditation, he answered, an Ass. Which reply urged in them all an exceeding laughter, whereat the blind man marveling; said; Brethren, make not a jest of what I desire, because I imagine, that if any of you were in my case, you scant would have the like desire. For since I came into this world (which now fulfilles a great number of years) there never passed one day, but that many hundred of times I have heard and known that beast to be named, and they applied him to all things whatsoever, that passed in speech or could be named.  
Forbear to say, Beware the Ass, Make room for the Ass; we may well let these pass, because I have likewise heard said, Beware the Horse, beware the Mule, beware the Ox, and such like. But here rests the point, for common hearing this beast to be compared, to the likeness of man's body, to the virtue and vices of his mind; beside, giving him many and sundry pre-eminences and prerogatives, well worthy of no light consideration. And to speak of some parts of resemblance to the body, there never passeth day or hour, but ye shall hear a thousand times said: Such a one is an Ass.  

He hath the face of an Ass.  
The heart of an Ass.  
The music of an Ass.  
The voice of an Ass.  
The place of an Ass.  
The parts of an Ass.  
The head of an Ass.  
The ears of an Ass.  
The mouth of an Ass.  
The back of an Ass.  
And fleshed like an Ass.   
Now as concerning moral virtues, few hours do pass, but I hear, Such a one? Why, he is 

As wise as an Ass.  
As strong as an Ass.  
As modest as an Ass.  
As ingenious as an Ass.  
As discreet as an Ass.  
As courteous as an Ass.    
With other such like virtues. Now for vices, to wit. Such a one is, 

As vicious as an Ass.  
As beastly as an Ass.  
As thankless as an Ass.  
As uncivil as an Ass.    
But when shall ye hear for any one respect, a beast, thus compared to a man, in regard of such and so many qualities, but that in the rest is seen quite contrary. Nor can they else remain in one subject, no more then in fire can be both heat and cold: but for proof that they are evident in the Ass, and never can or shall be in any other, note what follows. Oft have I heard, Such a one is, As 

Fair as an Ass.  
Wise as an Ass.  
Brutish as an Ass.  
Foolish as an Ass.  
Gentle as an Ass.  
Gross witted as an Ass.  
Learned as an Ass.  
Ignorant as an Ass.  
Simple as an Ass.  
Good as an Ass.  
Sad as an Ass.  
merry as an Ass.  
Melancholy as an Ass.  
Sleepy as an Ass.  
Watchful as an Ass.  
Hard as an Ass.  
Tender as an Ass.  
Weary as an Ass.  
rest like an Ass.  
Snorts like an Ass.  
Quiet as an Ass.  
Gallant as an Ass.  
thievish as an Ass.  
Brave as an Ass.  
Cleanly as an Ass.  
Shameless as an Ass.  
Mannerly as an Ass.  
Rude as an Ass.  
Pleasing as an Ass.  
Obstinate as an Ass.    
With other such like contradictions, as (my mind being troubled) I cannot now remember, but grow almost weary in this my Asse-labour: yet me thinks I hear some absolutely say; 

Oh that magnificent Ass.  
That solemn Ass.  
That gentle Ass.  
That dainty Ass.    
Then rusheth in another, saying; 

Thou usest me like an Ass.  
Thou wranglest like an Ass.  
Thou laughest like an Ass.  
Thou persuadest like an Ass.  
Thou sweate●● like an Ass.  
Thou stinkest like an Ass.  
Thou art as amorous as an Ass.  
Thou art as vnnurt●●de as an Ass.  
Thou eatest like an Ass.  
And filest like an Ass.    
In these and many other things, the Ass claimeth a general kindred.  
Among scholars in the School making their arguments, I have heard them say; Homo est Asinus, Brunellus est Asinus, ergo tues Asinus. With so many divers precheminences, prerogatives, virtues, viced, contrarieties and denominations of the Ass, have I so often heard, that my mind hath been encited with most earnest desire, to see (ere I had seen) what beast this renowned and famous Ass was.  
Now than seeming to have spoken sufficiently, I persuade myself, that any man but meanly instructed in Sciences speculative, may in conclusion give the sentence in favour of the Ass: declaring him for the noblest of all kinds of beasts whatsoever remaining on the earth, excelling the Dog, Horse, Ape, Lion, or Elephant.  
And as a knitting up of my Asse-defending Treatise, I commend myself to their consideration, whom daily I see to use such ass-like behaviour, that in all their actions (I think) they intent to imitate the Ass. I would have them resolve upon instituting a company, which might be termed the society or fellowwip of the Ass: and each of them should wear a tablet about his neck, whereon the image of the Ass should be engraven, to the end they might the more apparently be known thereby.  
So taking my leave both of you and the Ass, with this one most honoured memory of all concerning him; Remember the Saviour of the world, that in all his life time had but one days triumph, when he refusing all other beasts beside, made choice only of the Ass, and road thereon in greatest majesty to jerusalem, yet needs will our Poet with these verses knit up this Treatise.  
If for some worthy Impreze I should go  
Into the field 'mongst soldiers of one mind:  
Bearing the Ass in Ensign for their show,  
Hung but the tail as feather for the wind:  
The skin as Armour both behind and fore,  
Rhodomontes' Serpents scales could do no more.  
FINIS.   

 
LONDON Printed by Tho. Creed, and are to be sold by William Barley, at his shop in Gracious street. 1595.