DICVRSO PRIMERO.

DE LA OFENSA Y DEFENSA

FIRST DISCOURSE.

ON OFFENSE AND DEFENSE

Deseando Perficionar el aſſumpto del Excercicio de la Eſpada (Reyna de las Armas, que el que la ciñe, ſe ciñe tambien de la obligaciones del honor) fuerça à no omitir las dificultades; porque el intento es, incluir en efte Libro lo mas eſſencial à tanto empeño; y los mas ieſcuſable es, el concimiento de la ofenſa, y defenſa.

Desiring to perfect the subject of the Exercise of the Sword (Queen of the Weapons, the one who wears it, also binds himself to the obligations of honor), it is necessary not to omit the difficulties; because the intention is to include in this Book the most essential to such a commitment; and the most forgivable is the knowledge of offense and defense.

Si ſe inquiere en la Antiguedad las que tuvieron las Armas ofenſivas, y defenſivas, hallaràſe en fuerça de razon, y de los Eſcritores Sacros, y Profanos, que ocaſionò el vſo de ellas la diſcordia, y la guerra; aquella, que admite ſingulares, como Cayo, y Ticio, duelo, ò certamen: y eſta que ſe dilata à la pelea de muchos contra muchos, multitud contra multitud.

If one inquires in antiquity about offensive and defensive weapons, one will find, by force of reason, and from Sacred and Profane writers, that their use was occasioned by discord and war; the former admitting singulars, such as Gaius and Titius, duel or contest: and the latter extending to the fight of many against many, multitude against multitude.

Provida la naturaleza en las plantas, animaes, aves, y pezes, les concedió armas para la ofenſa, y defenſa; largo campo teine el diſcurſo en los individuos. Nortòlo Ciceron, tocòlo Anacreonte, cuyo ſentido es eſte en nueſtro Idioma;

Provident nature in plants, animals, birds, and fishes, granted them weapons for offense and defense broad field has discourse in individuals. Cicero noted it, Anacreon touched it, whose sense is this in our language;

El Toro hiere con la dura punta,
El Cavallo en el pie tiene ſus armas,
La Liebre del veloz curſo ſe vale,
Que provida les dà naturaleza,
Como al Leon tambien, fiereza, y dientes.
Deſde el mas bravo al mas timido de los animales, obran ſegun pueden, en la ofenſa, y defenſa; que mucho en el hombre ſe halle lo miſmo? Aſsi advirtió Lucrecio, que en lo primitivo:
Las Armas antiguas ſueron
Last Manos, vñas,y dientes.

The Bull strikes with the hard point,
The Horse has its weapons in its foot,
The Hare takes advantage of the swift course,
That provident nature gives them,
As well as to the Lion, fierceness, and teeth.
From the bravest to the most timid of animals, they act as they can, in offense and defense; why wouldn’t the same be found in man? Thus Lucretius noted, that in the primitive:
The ancient weapons were
Hands, nails, and teeth.

Confirmòlo Marco Tulio elegante, diziendo por Milòn: No es eſta le y excrcita, ſino nativa; no la aprendimosm, ni leimos, ſino la recibimos; pues a la verdad de la miſma naturaleza la arrebatamos, y la obramos ſomos: qual ſi nueſtra viada cayeffe en algunas inſidias, como entre la fuerça, entre las armas ofenſivas de los ladrones, de los enimigos, de toda boneſtra razon ſeria licito ſalvarnos.

Marco Tulio elegantly confirmed it, speaking for Milon: This is not an exercised law, but a native one; we did not learn it, nor read it, but received it; for truthfully we seize and operate it from nature itself; as if our life fell into some traps, like between force, among the offensive weapons of thieves, enemies, it would be permissible for all our reason to save ourselves.

De efte natural precepto ſacó Vlpiano la maxima comun, recibida por los Jurilconſultos: licito es repeler la fuerça con la fuerça. O ſegun Caſsio: Eſte derecbo ſe compàra à la naturaleza. De que reſulta la permiſsion en la defenſa, y ofenſa, que admiten las leyes communes; y en eſta parte no obſta el precepto. No dañar al otro, à que ſe resſponede, entenderſe ſolo en el modo prohibido por la razon, y la juſtica, como reſulta del Derecho Canonico, à cyua comprobacion valen las palabras de el Prontifice Clemente Quinto, declarando ſi incurre, ò no, en irregularidad el que en ſu defenſa da la muerte à ſu invaſor? Comprandole al furioſo, aſsi dize: Si el furioſo, ò el infante, ò el durmiente hiere, ò mata hombre, no por eſſo incurre eb el irregularidad alguna; y lo miſmo declaramos en el que mata à otro, no pudiendo librarſe de otra ſuerte, porque hiere, ò mata à ſu invaſor.

From this natural precept, Ulpian drew the common maxim, accepted by the Jurisconsults: it is lawful to repel force with force. Or according to Cassius: This right is compared to nature. From this results the permission in defense and offense, admitted by common laws; and in this part the precept does not hinder. Do not harm another, to which it is responded, is understood only in the manner prohibited by reason and justice, as it follows from Canon Law, to whose validation the words of the Pontiff Clement V are useful, declaring whether or not he incurs irregularity the one who in his defense gives death to his invader? Comparing it to the furious, he says: If the furious, or the infant, or the sleeper injures or kills a man, he does not for this reason incur any irregularity; and the same we declare in the one who kills another, not being able to save himself in any other way, because he injures or kills his invader.

De eſte principio a nueſtro intento reſulta diſcurrir en el punto de ofenſa, y defenſa, en que no es poco diſputable qual ſea primero, la ofenfa, ò la defenſa? Los que admiten, que la defenſa antecede, fundanſe en que el hombre, como racional, en primer grado buſca en reparo, que le defienda: por eſſo ſe viſte contra el frio, y calor extremo. Por eſſo edifica habitaciones, oponiendoſe contra las inclemencias de los tiempos. Por eſſo procura vivir en la compañia de otros: por eſſo cerca las poblaciones de muros, y propugnaculos: por eſſo conſtruye Torres, Caſtillos, y Fortalezas: por eſſo ſe arma primero, que ſe pelee: por eſſo ſe pone primero el peto, y los otros gaxes, y ſe embraza el eſcudo, antes que el azero ſe ſaque, ni ſei acometa: primero ſon las Ordenanças Militares, que las embeſtiduras: primero ſe aprende, y excrcita el vſo de la aſta, y de el Eſpada, que ſe execute el herir al contraio; primero la naturaleza, Maeſtra de las Artes, diſpuſo en los Elementos, en las plantas, en los animales de todas eſpecies (brutos en la tierra, aves en el ayre, pezes en las agues) con que defenderſe, y repararſe. Eſtan defendidos los arboles, y los frutos, con las cortezas, y con las caſcaras; quien mira atento la eſpiga, hallala cercada de ariſtas pungentes, que como aſtas la rodean, vee las tunicas denſas, que ciñen el grano, conſtruyendole habitacion ſegura. Que ramo, que flor que fruto ay ſin defenſa, tanto mas grueſſa, ò impenetrable, quanto mas debil la medula, pepita, flor, ò fruto , que preſerva? Defendida eſta ſiempre la femilla, que es lo preciſo para la propagacion. La pera el membrillo, la mançana, el melocoton, el durazno, la granada, la ciruela, la guinda, la cereza, enſeñan, demonſtrando ſus prevenidas defenſas: los brutos, diverſos en diverſas pieles (ſegun ſus naturalezas) eſtan veſtidos, y diſpueſtos para defenderſe; las aves con plumas, los pezes con eſcamas, y los ma delicados con la conchas. Los Elementos en la opoſicion de qualidades tienen ſus defenſas. Luego debe concederſe primacis en la defenſa: de donde ſue decente, que al Soldado, que perdieſſe el eſcudo, ſe le dieſſ mayor caſtigo, que al que le faltaſſe la Eſpada.

From this principle to our intent, it follows to discuss the point of offense and defense, in which it is not a little disputable which is first, the offense, or the defense? Those who admit that the defense precedes, base themselves on the fact that man, as a rational being, first seeks a repair that will defend him: therefore he dresses against extreme cold and heat. That’s why he builds dwellings, opposing the inclemencies of the weather. That’s why he seeks to live in the company of others: that’s why he surrounds populations with walls and fortifications: that’s why he constructs Towers, Castles, and Fortresses: that’s why he arms himself before he fights: that’s why he first puts on the breastplate, and the other pieces of armor, and takes up the shield, before the steel is drawn, nor is attacked: Military Ordinances come before the onslaughts: first one learns, and practices the use of the spear, and the Sword, before executing the strike on the contrary; first nature, the Teacher of the Arts, arranged in the Elements, in the plants, in the animals of all species (beasts on earth, birds in the air, fish in the waters) with which to defend and repair themselves. Trees and fruits are defended with bark and peel; whoever looks attentively at the spike, finds it surrounded by sharp awns, which, like spears, surround it, sees the dense tunics, which surround the grain, constructing a safe dwelling for it. What branch, what flower, what fruit is there without defense, the thicker, or impenetrable, the weaker the pith, seed, flower, or fruit, which it preserves? The seed, which is essential for propagation, is always defended. The pear, the quince, the apple, the peach, the apricot, the pomegranate, the plum, the cherry, teach, demonstrating their prepared defenses: beasts, diverse in various skins (according to their natures) are dressed, and disposed to defend themselves; birds with feathers, fish with scales, and the most delicate with shells. The Elements in the opposition of qualities have their defenses. Therefore, primacy in defense must be conceded: hence it was appropriate that the Soldier, who lost his shield, should be given greater punishment than the one who lacked the Sword.

Aun mas dilatado diſcurſo admite eſte concepto, ſi aqui no del todo omitido, a lo menos limitado. Abriendo, empero, franca puerta a la amplicacion de los valientes ingenios, que no pocos reconocen primera la ofenſa, concediendola antecedente grado: calificaſe ſu primacia, porque es principio de la ocaſion, pues à no aver ofenfa, vana era la defenſa.

This concept admits an even more expansive discourse, if not entirely omitted here, at least limited. However, opening the door wide to the amplification of brave minds, many recognize offense as primary, granting it a preceding degree: its primacy is qualified because it is the principle of occasion, for without offense, defense would be in vain.

El hombre, porque le ofende, el calor, porque le moleſta el frio, ſe viſte, ſe repara. Porque le dañan las inclemencias temporales, edificia habitaciones: contra la expugnacions, conſtruye muros, y fortalezas; contra las armas ofenſivas, elige, y vſa las defenſivas; valeſe de congregacion de gentes, para defenderſe de agregacion de gentes: valeſe de Ordenanças Militares, para defenderſe contra Militares Ordenanças: y enſin, de la premeditacion de la ofenſa ſe inveſtiga, y ſe produce la defenſa. Luego primer grado, pimera antiguedad tiene la ofenſa, que le defenſa.

Man, because heat offends him, because cold bothers him, dresses and repairs himself. Because the temporal inclemencies harm him, he builds dwellings: against expugnations, he constructs walls and fortresses; against offensive weapons, he chooses and uses defensive ones; he uses a congregation of people to defend himself from an aggregation of: people he uses Military Ordinances to defend himself against Military Ordinances: and in the end, from the premeditation of the offense, the defense is investigated and produced. Therefore, offense has the first degree, the first antiquity, than defense.

Bien, qu la ofenfa ſ divide en juſta, ò injuſta: la juſta podrà llamarſe correcion, caſtigo, ò ſatisfaccion: la injuſta, crimen, agravio, ò injuria,, reſpecto de; ogual, ò inferior. Cometieron el primer cimen los Angeles en ſequito, de Luzbel, y ſueron caſtigadosno ofendidos, porque el delito, la ofenſa fue a la Suprema, Alteza, à la Suprema Juſticia. Lo miſmo ſucedió al hombre, cometio crimen contra ſu Hazedor, que le corrige, le caſtiga, y no le oſende. Los arboles, las plantas, ſe arman contra el hombre, viſtiendoſe de inſtrumentos ofenſivos, brotando abrojos, y puntas venenoſas: haſta la Roſa; Reyna de las Flores, produxo eſpinas, ſiendo todas executores contra el hombre. Son corerlativas la ofenfa, y la defenſa; y no es poco diſputable, qual ſea mas noble, ſuponiendo, que la ofenfa no paſſe a crimen.

Well, offense is divided into just or unjust: the just can be called correction, punishment, or satisfaction: the unjust, crime, grievance, or insult, in respect to equal or lesser. The angels, in the retinue of Lucifer, committed the first crime and were punished, not offended, because the offense was against the Supreme Highness, the Supreme Justice. The same happened to man, who committed a crime against his Maker, who corrects him, punishes him, and does not offend him. The trees, the plants, arm themselves against man, dressing in offensive instruments, sprouting thorns, and poisonous points: even the Rose, Queen of Flowers, produced thorns, all being executors against man. Offense and defense are correlative; and it is not a small dispute, which is more noble, assuming that offense does not become a crime.

Muere a eſte concepto la difinicion de vna, y otra eſpecie, como ſiente Angelo Vigiano, diziendo: Que la ofenfa es accion, y la defenſa reſiſtencia; de donde en la Philofophia es comun, ſer mas el agente, que el reſiſtente; y por eſta maxima, es mas noble la ofenſa, que la defenſa : porque la accion proviene de la forma, y la paſsion de la materia.

This concept dies in the definition of one and another species, as Angelo Vigiano feels, saying: That offense is action, and defense is resistance; hence in Philosophy it is common, to be more the agent than the resistant; and by this maxim, offense is nobler than defense: because action comes from form, and passion from matter.

Efto ſe entiende en el obrar proporcionado; reſpecto de los ſugetos, pues la accion en abſtracto ſiempre ſera mas noble, que la paſsion; pero en concreto tal vez ſera menor: admitale exemplo en la naturaleza elemental. Las qualidades activas opueſtas, calor, y frio, mas nobles ſon, que las paſsivas, humedo , y ſeco; bien, que convinantes ſe alteran, con que las paſsivas pueden ſer activas; porque los agentes phyſicos, haziendo, padecen, aſsi como el agua por medio de la humedad corrompe al fuego, &c. De eſta doctrina podra ſacarſe (hablando naturalmente ) que la ofenſa es mas noble, que la defenſa , en quanto ſe conſidera defenſa mera.

This is understood in proportionate action; in respect to the subjects, since action in abstract will always be nobler than passion; but in concrete terms it may sometimes be less: let’s take an example from elemental nature. The active opposing qualities, heat, and cold, are nobler than the passive ones, wet, and dry; although when combined they alter, so the passive ones can be active; because physical agents, in doing, suffer, just as water through humidity corrupts fire, etc. From this doctrine it can be deduced (speaking naturally) that offense is nobler than defense, as long as defense is considered mere.

Aplicandoſe al intento, ſera razon de dudar, ſi la ofenſa artificioſa humana es mas noble, que la humana artificial defenſa? No todo lo que ſe concede en la naturaleza, ſe concede en el arte; para cuya explicacion, ſe recurre a la calificacion de los actos en la ofenſa, y en la defenſa , que en vno, y otro cabe virtud, o vicio; aſsi la ofenſa, y la defenſa pueden ſer juſta , ò injuſta; y en tal diferencia podran excederſe la ofenſa a la defenſa, ò la defenſa a la ofenſa ; y en eſta conſideracion, puede entenderſe vna, y otra, noble, ò vil.

Applying this to the purpose at hand, it is reasonable to question whether human artificial offense is nobler than human artificial defense? Not everything that is granted in nature is granted in art; for its explanation, we turn to the qualification of acts in offense and defense, in which virtue or vice can be found in both; thus, offense and defense can be just or unjust; and in such a difference, the offense may exceed the defense, or the defense may exceed the offense; and in this consideration, one or the other can be understood as noble, or vile.

Amas claridad, la ofenſa podra llamarſe impulſo, y la de fenſa repulſa ; y en tales terminos, la ofenſa, y la defenſa podran proporcionarſe , no excediendoſe: de que reſulta , que aísí en la otenſla, como en la defenſa, caben la magnanimidad, y la fortaleza (virtudes afines, en eſtrecho lazo compreherſas) porque aquel es magnanimo, que reſiſte, y ſe defiende contra todos los caſos que le occuren, proſperos, ò adverſos; que ni en aquellos ſe envanece, ni en eſtos ſe aniquila ; ſubſiſtiendo traniquilo en vnos, y otros: afsi como el exelente Piloto en la mayor tormenta, ni lo proceloſo de los mares, ni li ſuriofo de los vientos, ni los vayenes de Bazel, ni la conſuſcion de los Marineros le turban el animo, ni ſalta al govierno del timon, y las velas: à todo acude, à todo atiende, à todo previene, y en todo executa los aciertos: como tambien en la bonança, no fe confia, no ſe entrega al deſcanſo, no olvida el peligro: por magnanimo, obra en la tranquilidad, y en borraſca, rompiendo las agues, venciendo los contraſtes, por conducirſe al puerto, ſin à que ſe encamina. Los miſmos eſectos ſon proprios en la foralexa, por eſſo la difinió el Doctor Angelico, diziendo: Ser virtud moderativa del temor, y la audacia.

For greater clarity, offense can be called impulse, and defense can be called repulsion; and in such terms, offense and defense can be proportional, not exceeding each other: from which it follows that both in offense and in defense, magnanimity and strength (related virtues, comprehended in a tight bond) are involved. For he is magnanimous who resists and defends himself against all the cases that occur to him, whether prosperous or adverse; he is neither vain in the former nor annihilated in the latter; he remains tranquil in both: just as the excellent pilot in the greatest storm, neither the tumultuous seas, nor the furious winds, nor the rocking of the ship, nor the confusion of the sailors disturb his spirit, nor does he abandon the governance of the helm and the sails: he attends to everything, anticipates everything, and in everything executes with accuracy: just as in the calm, he does not trust, does not surrender to rest, does not forget the danger: he acts with magnanimity in tranquility and in storm, breaking the waters, overcoming the contrasts, to lead himself to the port, without which he is headed. The same effects are proper in strength, for this reason the Doctor Angelico defined it, saying: It is a moderating virtue of fear and audacity.

Eſtas virtudes (fortaleza, y magnanimidad) admitenſe en la defenſa, y en la ofenfa, porque el que ſe defiende ſuerte, y magnanimo, ſubſiſte en los aprietos, y el que ofende contra las opoſiciones, por conſeguir el yencimiento.

These virtues (strength and magnanimity) are admitted in defense and offense, because the one who defends himself strong and magnanimous, persists in difficulties, and the one who offends against oppositions, seeks victory.

Luego ſigueſe, que ſon igualmente nobles la ofenſa, y la defenſa en quanto ſe proporcionan a lo juſta, y a lo rectos; como aſsi tambien pueden ſer viles, en quanto la ofenſa proviene de la ſinrazon; y la defenſa, fi ſe convierte en vil huida.

It follows, then, that offense and defense are equally noble as long as they are proportional to what is just and upright; just as they can also be vile, insofar as offense stems from unreason; and defense, if it turns into a cowardly flight.

De todo lo antecedente ſe ſaca, que ſon iguales en la nobleza la ofenfa, y la defenſa, proporcionandoſe con lo juſto, un quanto ſe ofende, y ſe defiende en los decentes limites, concediendo, que la ofenfa ſera mas generoſa, quando es del tal valor, que vence, y no perſigue; y la defenſa mas loable, yma vizarra, quando no ſolamente es mera defenſa, ſino repulſa de la ofenfa, ofendiendo al agreſſor, como bien ſinitò Angelo Vigiano.

From all the foregoing, it is deduced that offense and defense are equal in nobility, proportionate to what is just, as much as one offends and defends within decent limits, conceding that offense will be more generous when it is of such valor that it overcomes and does not pursue; and defense more praiseworthy, and a shield, when it is not only mere defense, but repulsion of the offense, offending the aggressor, as Angelo Vigiano well defined it.

De eſtos principios (proprios a las ſingulares contiendas ) ſe produce la razon, para las numeroſas de gentes contra gentes, queſe nombra guerra, pues la ay ofenſiva, y la ay defenſiva : en la ofenſiva calificaſe la razon de la juſticia, de donde reſultaron los terminos, guerra juſta, guerra injuſta; y en la defenſiva no ſe admite la huida; ſino la repulſa, en que ſe ofreçen dilatados diſcurſos, que ſe omiten, por no ſer de eſte aſſumpto.

From these principles (specific to individual contests) comes the reason for numerous conflicts between peoples, which is called war, since there is offensive war and defensive war: in the offensive, the reason for justice is qualified, from which the terms “just war” and “unjust war” resulted; and in the defensive, flight is not admitted; but repulsion, in which extensive discussions are offered, which are omitted, as they are not the subject of this discussion.

Mas al intento, debe inveſtigarſe qual ſea mas natural, la ofenſa, ò la defenſa? Pues vna, y otra es propria por naturaleza, como efecto producido de ella miſma, entendiendoſe la ofenſa en el ſentido, y accepcion de arriba.

More to the point, one must investigate which is more natural, offense or defense? Since both are natural in their own right, as an effect produced by nature itself, understanding offense in the sense and acceptance mentioned above.

Demueſtraſe en los Elementos, en las plantas, en los animales terreſtres, en las aves; en los pezes, y en tod lo que es capàz de qualidad, inſtinio, ò impulſo, para ofender, y repulſar ſus contrarios. Lo miſmo ſe halla en el hombre con mayor perfeccion, por ſer animal racional.

This is demonstrated in the Elements, in plants, in terrestrial animals, in birds, in fish, and in everything that is capable of quality, instinct, or impulse, to offend and repel their counterparts. The same is found in humans with greater perfection, for being rational animals.

De parte de la defenſa parece, que es mas natural; y al contrario, ay fundamentos por la ofenſa, demás de los que dexo tocados en el principio de efte diſcurſo; à que ſe añade, que la miſma naturaleza, deſde que ſe cometió el primer pecado del hombre, inclina, meuve, y un vilenta, por el exeſſo de paſſion, à la ofenfa; conociólo Job, diziendo: Milicia es la vida del hombre fobre la tierra.

From the perspective of defense, it seems more natural; and on the contrary, there are foundations for offense, in addition to those touched upon at the beginning of this discourse; to which it is added, that nature itself, since the first sin of man was committed, inclines, moves, and violently leads to offense due to the excess of passion; Job recognized this, saying: The life of man on earth is a battle.

No ſolo a los hombres comprehende eſta difinicion: toda es milicia da vida de los vivientes , las aves coſarias raſgando vientos, como los pezes los mares, ſuſtentandoſe de la rapina, ofendiendoſe; y aun tragandoſe vnos à otros: el Aguila buela, buela el Eſpadarte, furcando velozes (ſegun ſus alas) aquella el diafano, eſte el liquido Elemento, por ofender, aquella las aves, eſte los pezes: Las terreſtres fieras antipatìa tienen inſita, continuando entre sí permanente milicia. Ayla en todas eſpecies , dificultandoſe qual ſeca mas natural: en que ſe reconoce la alta providencia, que dió aptitud natural à ofenſa, y defenſa. Los Elementos no ceſſan entre sí ſu milicia natural, yà ſe ofenden, yà, ſe reliſten, yà permanecen en la continuacion de ſu pelèa, anteciendo ſiempre la ofenfa, como lo dixo Ovidio: Punga contra lo frio lo caliente, A lo ſeco lo humedo ſe opone. En los ſenſitivos es lo miſmo. Cada vno reconoce ſu contrario natural, cada vno le impele el inſtinto, y la naturaleza a la ofenſa, y aun à la inſidia contra ſu opueſto, moviendoſe al ofender, y al reſiſtir: y el hombre, aunque le corrije la razon, raras vezes ſe vence, porque no le falta la inclinacion, gloriandoſe mas en ſer ofenſor , que reſiſtente: diferenciandoſe , como en las qualidades humanas, que el colerico es opueſto al flematico, el fanguino al melancolico. Las Naciones enteras, en lo general, ſon contrarias à otras Naciones, qual manifieſtan las Hiſtorias; y todo comprueba, que en la guerra humana antecede la ofenſa à la defenſa, por la miſma naturaleza, con reciproco obrar.

Not only does this definition encompass humans: all life of the living is a battle, the predatory birds tearing through winds, just like fish in the seas, sustaining themselves through predation, offending each other, and even swallowing each other: The Eagle flies, the Swordfish cuts through, swiftly (according to their wings), the former through the clear air, the latter through the liquid Element, to offend, the former the birds, the latter the fish: The terrestrial beasts have an innate antipathy, maintaining a constant battle among themselves. There is a struggle in all species, making it difficult to determine which is more natural: in this, the high providence is recognized, which gave natural aptitude to offense and defense. The Elements do not cease their natural battle among themselves, sometimes they offend, sometimes they resist, sometimes they persist in the continuation of their fight, with offense always preceding, as Ovid said: Hot fights against cold, Dry opposes the wet. In the sentient beings it is the same. Each one recognizes its natural opposite, each one is impelled by instinct, and nature to offense, and even to treachery against its opposite, moving to offend, and to resist: and man, although reason corrects him, rarely overcomes himself, because he does not lack the inclination, taking more pride in being an offender than a resistor: differentiating himself, as in human qualities, that the choleric is opposed to the phlegmatic, the sanguine to the melancholic. Entire Nations, in general, are contrary to other Nations, as Histories show; and everything proves that in human warfare, offense precedes defense, by nature itself, with reciprocal action.

En fuerca deſte ſentir, inquiriendo ſus difiniciones por genero, y diferencia, podrà dezirſe: Qle la ofenfa es impulſo natural ofendiente: y la defenſa, Repulfa a naturalmente defendiente, ye ofendiente. Eſtas difiniciones ſon mas proprias (à mi vèr) que las quq, dàn otros, como quiere Angelo Vigiano, diziendo: Que la ofenfa es accion de violencia, ò violentada: y en admitiendo tales terminos, deſtruyeſe la razon manifieſta, de que ay ofenfa natural, y juſta; aſsi como lo es, y puede ſer la defenſa en ſus terminos proprios de repulſa natural defendiente, y ofendiente; pues como queda demonſtrado, la ofenſa, y la defenſa en ſus limites decentes, ſon actos naturales, producidos de la neceſsidad en los brutos; y de la razon; y la neceſlsidad en el hombre, que debe obrar como racional , reſtringiendoſe à las virtudes morales, con que haze mas nobles la ofenfa, y defenſa: porque en excediendo los terminos licitos, convierte en vicio la virtud, como latamente prueba el Philoſopho, aſsi como el fuerte; excediendo en la fortaleza paſſa temerario: y el prudente, ſi es demaſiadamente temeroſo, paſſa à cobarde, el liberal à prodigo, y el limitado à miſerable. De donde Celio Rodiginio reconociò, que la virtud eſtriva en dos columnas, ò elementos; vno, la eſperança del honor; otro el temor de la infamia ( que llamó penas) por la autoridad de Ciceron: y entre eſtos dos terminos obran la ofenfa, y defenſa, que admite neuſtra difinicion, aſsi de la vna, como de la otra; y para entrambas (perficionado la ciencia, y el arte la natrualeza) ſe hallan los inſtrumentos, que genericamente ſe nombran Armas, porque el hombre es racional , y por eſſo no le dió naturaleza inſtrumentos ofefiſibles, y defenſibles; como à los brutos: concediendole mayor perfeccion en el diſcurlo, y en los movimientos corporales, que junto con los inſtrumentos armigeros, adquiere ſuperiores medios para la ofenſa, y defenſas; haziendole, ſegun razon, ſegun arte, y ſegun ciencia: y como eſte obrar ſe adquiere por habitos, y preceptos, deſde la Antiguedad los mas Politicos vſaron de certamenes , que nombraron, juegos, ò exercicios, ſiendo los mas cèlebres los Olimpicos ; exercitandoſe en las arrrias, y en las agilidades corporeas, obrando entre los dos terminos, ó elementos, eſperança de honor, y temor de infamia; ò pena.

In light of this understanding, exploring their definitions by genre and difference, one could say: that offense is a natural offending impulse: and defense is a natural defensive and offensive repulsion. These definitions seem more proper (in my view) than those given by others, like Angelo Vigiano, saying: that offense is an action of violence, or violated: and in admitting such terms, the clear reason is destroyed, that there is a natural and just offense; just as it is, and can be defense in its own terms of natural defensive and offensive repulsion; since as has been demonstrated, offense and defense in their decent limits, are natural acts, produced by necessity in beasts; and reason; and necessity in man, who must act as a rational being, restraining himself to moral virtues, with which he makes offense and defense nobler: because in exceeding the licit limits, virtue turns into vice, as the Philosopher widely proves, just as the strong; exceeding in strength becomes reckless: and the prudent, if he is overly fearful, becomes a coward, the liberal becomes prodigal, and the measured becomes miserable. From which Celio Rodiginio recognized that virtue rests on two pillars, or elements; one, the hope of honor; another the fear of infamy (which he called penalties) by the authority of Cicero: and between these two terms operate offense and defense, which admit our definition, both of one and the other; and for both (perfected science, and the art the nature) instruments are found, which generically are named Weapons, because man is rational, and therefore nature did not give him offensive and defensive instruments; like the beasts: granting him greater perfection in the discourse, and in bodily movements, which together with the armigerous instruments, acquires superior means for offense and defenses; making him, according to reason, according to art, and according to science: and as this act is acquired by habits, and precepts, from antiquity the most political used contests, which they named, games, or exercises, being the most celebrated the Olympic; exercising in the races, and in bodily agility, operating between the two terms, or elements, hope of honor, and fear of infamy; or penalty

Y de cuidado omito aqui explicar por inidividuales quantas eſpecies ay de ofenſa, quales ſe cometen ſin armas, quales con las operaciones corporales; quales cauſan leſion en la honra, en Mageſtad, ò en el Oficio, quales en la perſona ſola. En que ay tanto que diſcurrir, y diſputar, y que admite libros enteros, no de mt intento.

And out of care I omit here to explain individually how many species of offense there are, which are committed without weapons, which with bodily operations; which cause injury to honor, to Majesty, or to Office, which to the person alone. In this there is so much to discuss, and to dispute, and it admits entire books, not of my intention.

Dela miſma ſuerte ſe omite el tratar de cada eſpecie de Armas, porque el aſfumpro proprio, no es general, ſino eſpecifico de la Eſpada ſola; ò acompañada, de que ſe inveſtigara ſu principio, ſu dignidad, ſu perfeccion, ciencia, y deſtreza en la ofenfa, y la defenſa, noble, y decente.

In the same way, I omit to deal with each species of Weapons, because the proper assumption is not general, but specific to the Sword alone; or accompanied, of which its principle, its dignity, its perfection, science, and skill in offense, and defense, noble, and decent will be investigated.