DISCURSO SEGUNDO.

DORIGEN DE LA ESPADA ſu caliſicacion, vſo, eſtimacion, y dignidad, en varios tiempos, y Naciones.

SECOND DISCOURSE.

ORIGIN OF THE SWORD, its qualification, use, estimation, and dignity, in various times, and Nations.

De Las Sagradas Letras, ſe puede colegir el origen, y nobleza de la Eſpada, pero como no toca à mi facultad, es preciſa ſu omiſsion. Entre los Gentiles, ſe vsò adorna àſus Dioſes con Eſpada, ſus Dioſes con Eſpada, prevaleciendo mas las coſtumbre: entre los Lacedemonios. Entre los Romanos eſtimòſe tanto ceñirſe Eſpada, que con ſer el cingulo militar la inſignia horoſa en el Soldado, no ſe le permitia en a Antiguedad Romana, ſino quando efectivamente iba à guerra vina, en ſeñal que avia de obraſe con la Eſpada, de done ſe originò el privilegio, y ſer ſolemne por el honor de la Eſpada, llamandole teſtamento Militar, como refiere Aulo Gelio; preſtando la Eſpanda la prerogativa al cingulo, ò talabarte, de donde pende, ciñendola la el Soldado: Convirtiendoſe los terminos de cingulo, ò procinto militar, cometiendo la figura Synecdoche, y toda militar inſignia, honrofa por la Eſpada.

From the Holy Scriptures, the origin and nobility of the Sword can be inferred, but as it does not pertain to my faculty, its omission is necessary. Among the Gentiles, their Gods were adorned with a Sword, a custom prevailing especially among the Lacedaemonians. Among the Romans, the act of girding oneself with a Sword was so esteemed that despite the military belt being a honorable insignia for the Soldier, it was not permitted in ancient Rome, except when they were actually going to war, signifying that they were to act with the Sword, from which originated the privilege, and it being solemn for the honor of the Sword, calling it a Military testament, as Aulus Gellius reports; lending the Sword the prerogative to the belt, or baldrick, from which it hangs, girded by the Soldier: Converting the terms of girdle, or military readiness, committing the synecdoche figure, and all military insignia, honorable by the Sword.

Dee donde en la Juezes, como advirtió Pedro Gregorio, ſe dize ſer el cingulo por que ſe los concede la facultad de la jurifdicion, en que ſe conſiideran cingulos mayores, y menores, por la mayor, ò menor poteſtad de la Eſpada, de que reſulto el proverbio, ò termino: Exercitaos, luzes, en cingulos magnos. Y de tan altas conſideraciones, pondèra Lampridio la ſentencia de Alexando Ceſar, que dixo. Nunca vendereis el honor del derecho de la Eſpada, porque quien compra, vende.

From which in the Judges, as noted by Pedro Gregorio, it is said that the girdle is because it grants them the faculty of jurisdiction, in which greater and lesser girdles are considered, for the greater or lesser power of the Sword, from which resulted the proverb, or term: Exercise, judges, in great girdles. And from such high considerations, Lampridius ponders the sentence of Alexander Caesar, who said. Never will you sell the honor of the right of the Sword, because he who buys, sells.

Dion Caſsio eſcribe de Octavio Ceſar, que por la mayor honra de los Pretores de Provincias (que correſponden à los Governadores) les concedia, que exerciendo tan preeminentes Oficios, vſaſſe habito militar, y ciñeſſen Eſpada, repreſentando en ella la entera juriſdicion: y à los Proconſules, y Prefectos, y los demàs, que la tenian limitada, no ſe les permitia ceñir Eſpada, ni vſar habitos militares. Giphilino, en comprobacion de la gran prerogativa de la Eſpada, notò contra Partenio, que ſiendo de la Camara del Domiciano (que le concediò el honor de ceñirſe Eſpada) matò con ella à traicion al miſmo Principe, que ſe la avia permitido, con que multiplicſò el delito atrozmente.

Dion Cassius writes of Octavius Caesar, that for the greater honor of the Provincial Praetors (corresponding to the Governors) he granted them, while exercising such preeminent Offices, to wear military attire and gird themselves with a Sword, representing in it the entire jurisdiction: and to the Proconsuls, and Prefects, and the others, who had limited jurisdiction, they were not allowed to gird themselves with a Sword, nor wear military attire. Giphilinus, in confirmation of the great prerogative of the Sword, noted against Parthenius, that being in the Chamber of Domitian (who granted him the honor of girding himself with a Sword) he treacherously killed the same Prince who had allowed it, thus multiplying the atrocious crime.

Herodiano refiere del Emperador Severo, que preguntandolr: Qual era el mayor honor, quq gozava Pauciano, Prefecto de las Cortes Romanas? Reſpondiò, que traer continuamente Eſpada al lado, por ſe de todas la inſignia de la Suprema Dignidad. Tritemio eſrive de Beſano, Rey de los Sicambros, y deſpues de Francia, aquel grande hecho contra ſu proprio hijo Sedamo, porque aviendo promulgado leyes de la Cavalleria (que obſervò rigidamente) ſiendo acuſado Sedamo, y convencido, de aver cometido adulterio: el Rey ſacò ſu Eſpada, y con ſu propria mano, por darle la mas hornroſa muerte que pudo, le cortó la cabeça, diziendo: Yo no, la ley es quen te quita la vida. Por cuya accion fue llamado el Juſto, pues ni faltò al rigor legal, ni permitiò, que el Carnifice executaſſe el ſuplicio, ni fuelle con inſtrumento menos noble, que la miſma Eſpada Regia. De la ceremonia de augurarſe, y entrar en los mayores aplauſos los Reyes, y Principes Soberanos con la Eſpada deſnuda ante si, llevandola vn grande perſonage, tocare la razonm, y la antiguedad.

Herodian relates of Emperor Severus that when asked: What was the greatest honor Paucianus, Prefect of the Roman Courts, enjoyed? He replied that it was to continually carry a Sword at his side, as it was the insignia of the Supreme Dignity. Tritemius writes of Besançon, King of the Sicambri and later of France, that great deed against his own son Sedamo, because having promulgated the laws of Chivalry (which he observed rigorously) and Sedamo being accused and convicted of committing adultery, the King drew his Sword, and with his own hand, to give him the most honorable death possible, cut off his head, saying: It is not I, but the law that takes your life. For this action, he was called the Just, as he did not fail in legal rigor, nor allowed the executioner to carry out the punishment, nor was it done with a less noble instrument than the very same Royal Sword. The reason and antiquity of the ceremony of auguring and entering into the greatest applause the Kings and Sovereign Princes with the naked Sword before them, carried by a great personage, I will touch upon.

Bautiſta Egnacio tiene, que el llevar los Reyes, y Principes ſoberanos ante sì el Enſe (que ſignifica Eſpada, ò Eſtoque Real) deſnudo, es por el aumento de la poteſtad ſuprema, que no neceſsita para el vſo efecto de la alta juriſdicion de agena ſentencia; à cuya nota; que el Dux de Venecia, aunque lleva Eſpada delante de si, repreſentando la ſuprema juriſdicion de la Republica, que govierna, no empero es deſnuda, ſino con vayna aurea; ſigruficando, que no por sí ſolo caſtiga aceleradamente, ſino con el maduro conſeo de los Senadores, con quien adjunto Conſules, en lugar de Eſpada, llevavan ante sì las faces, que eran vn cierto numero de varas ligidas, en demonſtracion, que preligados vſavan, y ecercian la poteſtad ſuma.

Bautista Ignacio argues that the practice of Kings and Sovereign Princes carrying before them the Ense (which signifies Sword, or Royal Rapier) unsheathed, symbolizes the increase of supreme power, which does not need the sanction of others for the effective use of high jurisdiction. To this point, it’s noted that the Duke of Venice, although carrying a sword before him representing the supreme jurisdiction of the Republic he governs, does not however have it unsheathed, but instead sheathed in a golden scabbard; signifying that he does not punish hastily on his own, but with the mature counsel of the Senators. In place of a sword, the associated Consuls carried before them

De donde Pedro Gregorio añade, que precedian à los Reyes la Eſpada, y el Segur, ſignificando, que en ellos miſmos, ſin adjuntos, eſta la fuma poteſtad de la juriſdicion. Aſsi Romulo oſtentava ante sì doze Lictores, que le precedian à la vſança de los Hetruſcos, porque doze Pueblos elegian los Reyes, y por cada vno davan al Rey vn Lictor, en inſignia Regia de que podia en cada juriſdicion vſar la potenſtad de ſu Eſpada, en que concuerdan Titio Livio, y Dioniſio Halicarnaſeo.

From this, Pedro Gregorio adds that the Sword and the Safe preceded the Kings, signifying that the highest power of jurisdiction lies within themselves, without associates. Thus, Romulus displayed before him twelve Lictors, who preceded him in the manner of the Etruscans, because twelve Peoples elected the Kings, and for each one gave to the King a Lictor, a royal insignia that he could wield the power of his Sword in each jurisdiction, in which Titus Livius and Dionysius of Halicarnassus agree.

Y mas antiguo, que en los Romanos, en Perſas, y Griegos, ſe ſignifica la Eſpada por la poteſtad fuma, y Regia, como lo nota Quinto Curcio, que los Caldeos (dignidad entre los Perſas, que correſpondia à los Sacerdotes Egypcios) viendo, que Dario en el principio de ſu Imperio dexò la forma de la Eſpada Perfica, y imitò la Griega, pronoſticaron, que el Imperio de Dario paſſaria à los Griegos, à cuya vſança eligiò nueva Eſpada. Tanta debe de ſer ſu atencion, tanto ſe eſtima en el comun placito de las gentes, Principes, Reyes, y Monarcas, con que en todas las Naciones politicas, y en todos los tiempos, la Eſpada haíſido, y es el inſtrumento militar, y poltico, mas noble, mas calificado, y de mayor conſideracion.

And even earlier than the Romans, among the Persians and Greeks, the Sword signified supreme and royal power, as Quintus Curtius notes. The Chaldeans (a rank among the Persians equivalent to the Egyptian Priests) seeing that Darius at the beginning of his empire abandoned the form of the Persian sword and imitated the Greek one, prophesied that Darius’ empire would pass to the Greeks, whose style of sword he had chosen. Such must be its importance, so esteemed it is in the common consent of people, Princes, Kings, and Monarchs, that in all political nations, and at all times, the Sword has been, and is, the most noble, most distinguished, and most considered military and political instrument.

Aſsi enlas auguraciones, y coronaciones de los Emperadores, Monarcas, Reyes, y Principes ſoberanos, la mas eſtimable demonſtracion es con la Eſpada, como ſe vee en el Imperio Occidental, que ſe corona con la Diadema , Eſpada, Cetro, y Globo Aureo, como refiriendo otros, elcrive Pedro Gregorio.

Thus, in the auguries and coronations of Emperors, Monarchs, Kings, and Sovereign Princes, the most esteemed demonstration is with the Sword, as can be seen in the Western Empire, which is crowned with the Diadem, Sword, Scepter, and Golden Globe, as Pedro Gregorio writes, referencing others.

Suetonio Tranquilo en la auguracion de Aulo Vitelio refiere, que recibiendole por Emperador la gente de guerra, repartida en Tropas, ocupando los mas principales pueſtos, deſnudas las Eſpadas, le aclamaron igual à Marte, y à Julio Ceſar: y Vitelio los congratulò con demonſtraciones grandes, porque la Eſpada es inſignia de la fuprema poteſtad, juriſdicion, y poderio en la ofenſa, y defenſa.

Suetonius Tranquillus in the augury of Aulus Vitellius recounts that upon receiving him as Emperor, the military people, divided into troops and occupying the most important posts, unsheathed their swords and acclaimed him equal to Mars, and Julius Caesar: and Vitellius greeted them with great demonstrations, because the Sword is the insignia of supreme power, jurisdiction, and dominion in offense and defense.

Carlos Sigonio, deſcriviendo la auguracion de Juliano Aurguſto, dize, que aviendoſe aclamado Emperador los Militares, por muerte de Conſtancio, orò elegante a los de ſu ſequito, y en demonſtracion de ſerle fieles haſta el vltimo trance, le congratularon con los Eſcudos embracados, y las Eſpadas deſnudas, pondiendo los filos ſobre ſus cuellos; y à ſu imitacion, hizieron lo miſo los Rectores, y Principes, que ſe hallavan al acto, en ſeñal de obediencia, y fidelidad a ladignidad Imperial.

Carlos Sigonio, describing the augury of Julian Augustus, says that having been acclaimed Emperor by the military, following the death of Constantius, he made an eloquent prayer to those in his retinue. As a demonstration of their loyalty to him to the last moment, they congratulated him with their shields embraced and their swords unsheathed, placing the edges on their necks. In imitation of this, the Rectors and Princes present at the act did the same as a sign of obedience and loyalty to the Imperial dignity.

Saxon Gramatico pondera por el mayor obſequio de los Clientelos para con ſu Principe, tocar la Eſpada, y beſarla con humildad, y reverencia, reconociendo aſsi la fuma poteſtad en ſu Rey, y en sì miſmo la fuma obediencia.

Saxon Grammaticus considers the greatest act of fealty to their Prince for clients to touch the sword and to kiss it with humility and reverence, thus acknowledging the supreme power in their King, and the supreme obedience in themselves.

En la Religion Chriſtiana, los Sumos Pontifices conſagian la Eſpada , que en grande honor, con Legado la envian al Principe, que pelèa contra los enemigodes la Safita Fe Catholica , en fimbolo de vitoria, y en eſimulo à mayores hazañas contra Infieles, como ſe nota en el Ceremonial.

In the Christian Religion, the Supreme Pontiffs consecrate the Sword, which in great honor, with a Legate, they send to the Prince who fights against the enemies of the Holy Catholic Faith, as a symbol of victory, and as an incentive to greater deeds against Infidels, as noted in the Ceremonial.

Eſta accion es antiquiſsima en la Igleſta , como advierte Heátor Boecio , refiriendo el exemplar 4 Guillermo, Rey de Eſcocia;a quien el año de 1202. envio el Pontifice la Eſpada ſa-grada’, con vayna ornada de oro, y piedras precioſas , y. ſe las remitió con Legado. Alſenor Don Juan de Auſtria hizo el miſ-mo favor el Santo Pontifice Pio Quinto, como en ſimbolo de la victoria que tuvo Naval, con tan inferior Armada a la nume-roſa Turqueſca.

This action is very ancient in the Church, as Hector Boecio notes, referring to the example of William, King of Scotland, to whom the Pope sent the sacred Sword in the year 1202, with a sheath adorned with gold and precious stones, and it was sent with a Legate. The same favor was done for Lord Juan of Austria by Pope Pius V, as a symbol of the naval victory he achieved with a significantly smaller fleet against the numerous Turkish one.

No ſolo en las auguraciones, y honores de los Emperadores, Monarcas, Reyes, y Principes ſupremos, ſe oſtenta la dignidad ſuperior con la Eſpada, fino que tambien ſe dan con ella las inveſtiduras de los mayores titulos, cargos, y honores, como refieren Amonio, Gofredo Viterbienſe, y otros. Pedro Gregorio, por la autoridad de Otòn Fringingenſe nota por general regla, que el ſimbolo de la tradicion de todo Feudo,es la Eſpada, ò el Eſtandarte, con tal diſtincion, que de los Reynos ſe da la inveſtidura por la Eſpada: y aſsi, quando el Pontifice ſolemnemente da la inveſtidura de Rey, antes del Evangelio, la Eſpada bendita, que eſtá ſobre el Altar, la ciñe el miſmo al Rey, enfimbolo de la defenſion de la Igleſia, y caſtigo de los malhechores.

Not only in the auguries and honors of Emperors, Monarchs, Kings, and supreme Princes is the superior dignity displayed with the Sword, but it is also used to bestow the investitures of the highest titles, offices, and honors, as Ammonius, Godfrey of Viterbo, and others relate. Pedro Gregorio, by the authority of Otto Frisingensis, notes as a general rule that the symbol of the tradition of every Feud is the Sword, or the Standard, with such distinction that the investiture of the Kingdoms is given by the Sword: and thus, when the Pope solemnly gives the investiture of King, before the Gospel, the blessed Sword, which is on the Altar, he himself girds it on the King, as a symbol of the defense of the Church, and the punishment of wrongdoers.

Y por el Vexilo, ò Eſtandarte ſe da la inveſtidura, quando no es de Reynos, fino de Provincias, como advierten los Autores referidos, y Pedro Gregorio Toleſano en ſu Syntagmas iuris, y aqui ſe omiten los muchos exemplares, que ofrecen las Hiſtorias, por lo que le pretende ceñir eſte diſcurſo.

And the investiture is given by the Banner, or Standard, when it is not of Kingdoms, but of Provinces, as the aforementioned authors and Pedro Gregorio Toledano note in his Syntagmas iuris, and here are omitted the many examples that the Histories offer, for what he intends to gird this discourse

En Eſpaña la inveſtidura de Almirante ſe da, ſegun los fueros, y leyes antiguas, con la Eſpada, Amillo, y Eſtandarte, como tambien al Vaſſallo, yal Adalid, y de los Ricos-Hombres fue fu inſignia Eſpada, Pendon, y Calderas concediendoles meſnada, como ſe halla en nueſtros fueros, leyes, y Eſcritores antiguos.

In Spain, the investiture of Admiral is given, according to the laws and ancient laws, with the Sword, Ring, and Standard, as well as to the Vassal, and the Leader, and of the Rich Men was their insignia Sword, Banner, and Cauldrons granting them maintenance, as found in our laws, laws, and ancient Writers.

El armar Cavalleros en todas Naciones Politicas, es con la Eſpada, que ſe velava con las demas armas; y en Caſtilla, y Leon en la antiguedad ſe dava Peſcozada al Cavallero, y el empuñava ſu Eſpada, con demonſtracion de ſacarla contra el que le armava Cavallero, en cuyo reſpeto ſe contenia; mas yà ſolo ſe vſa los golpes con la miſma Eſpada del Cavallero, que ſe la ſaca el que le arma; y hecha la ceremonia, ſe la buelve à la vayna.

The knighting in all political Nations is with the Sword, which was watched over with the other arms; and in Castile, and Leon in antiquity the Knight was given a blow to the neck, and he gripped his Sword, with the demonstration of drawing it against the one who knighted him, in whose respect he contained himself; but now only the blows with the Knight’s own Sword are used, which is taken from him by the one who arms him; and once the ceremony is done, it is returned to the sheath.

La inſtitucion de las Ordenes Militares, cuyo ingreſflo, y honor es con la Eſpada, la reciben con las ceremonias de la Cavalleria, como conſta en ſus Conſtituciones.

The institution of Military Orders, whose admission and honor is associated with the Sword, is performed with the ceremonies of Knighthood, as stated in their Constitutions.

La Orden de Santiago ſe nombra de la Eſpada, por titulo calificado, no tanto por la forma de la inſignia Roxa, que traen en el pecho, quanto por eſpecial dignidad, y reconocimiento à la obligacion del Inſtituto Militar; en cuya conſideracion, es digno de memoria , que los Templarios , entre las Conſtituciones de fu Cavalleria (tan eſtimada en el tiempo de ſu duracion) las principales eran morir por Chriſto, ſer los primeros en tomar las armas contra Infieles, no bolver las eſpaldas, aviendo ſacado la Eſpada, ni bolver à ſus quarteles ſin ſu Capitan; y ſi fueſſen cautivos, no dar otro reſcate mas, que el cingulo, y Eſpada : obſervando con tanto rigor eſte precepto, que aviendo preſo el Saladino àa vn ſobrino del Maeſtre, pidiendo mas reſcate, que el procinto, y Eſpada: por no faltar à la Conſtitucion, tuvo en menos el Maeſtre, que murieſſe en el cautiverio, que dàr mas reſcate, que el cingulo, y Eſpada, como Cavallero Templario, qual refiere Juan Villembrochio Dantiſcano.

The Order of Santiago is named after the Sword, not so much for the qualified title, nor for the form of the Red insignia they wear on their chest, but for a special dignity and acknowledgment of the Military Institute’s obligations. In this regard, it is worth remembering that the Templars, among the constitutions of their Knighthood (highly esteemed during their time), the primary ones were to die for Christ, be the first to take up arms against Infidels, not to turn their backs having drawn the Sword, nor return to their quarters without their Captain. And if they were to be captured, they would offer no other ransom than their belt and Sword. They observed this precept so strictly that when Saladin captured a nephew of the Master, asking for more ransom than the belt and Sword, the Master preferred him to die in captivity rather than give more ransom than the belt and Sword, in accordance with his Templar Knight status, as related by John Villembrochio Dantiſcano.

Los Teutonicos, Orden de Cavalleria, ſe cognominò, de los Gladiatores, por la Eſpada, y deſtreza, que de ella profeſſavan, como refiere Mnuſtero: y en concluſion, para eſclarecer las vitorias, es comun en la Eſcritura calificarlas con el termino, ln ore gladij, que es lo miſmo, que en ſilo de Eſpada; y en Eſpañol correſponde en el proprio prado ſignificado dezir: Entrò ſe la fuerça con Eſpada en mano, que vale lo miſmo que à fuerça de armas. Y de paſſo es de ponderar, que en todos tiempos, en todas Naciones, y en todos ſimbolos, y pinturas, la Eſpada es, y ha ſido en forma de Cruz, à que ha neceſsitado ſu guarnicion, y no ſin grande miſterio, que no es de eſte aſſumpto.

The Teutonic Knights, a chivalric order, were known as Gladiators, because of their sword and the skill they professed with it, as Mnuster recounts. In conclusion, to highlight victories, it is common in Scripture to qualify them with the term, “ln ore gladij,” which is the same as “in the wake of the sword”; in Spanish it corresponds in the same sense to say: “He entered the strength with a sword in hand,” which means the same as by force of arms. By the way, it is worth pondering that in all times, in all nations, and in all symbols and paintings, the sword is, and has been, in the shape of a cross, which its guard has required, and not without great mystery, which is not of this subject.

De los Fabricadores, formas, calidades, y materia de la Eſpada, pudiera dilatarſe el diſcurſo à vn Volumen; mas aqui baſte al adorno, que de la Eſpada que Aſcanio diò à Eurialo, ſe atribuyo ſu fabrica a Licaon Genoſto, como deſcrive Virgilio.

Regarding the makers, shapes, qualities, and material of the sword, one could expand the discussion into a volume; but here it suffices to adorn, that of the sword that Ascanius gave to Euryalus, its creation was attributed to Lycaon Genosto, as Virgil describes.

A Demoſthenes, Padre del Orador, le cognominaron, Makeropio, derivado de Makera, que en Griego es lo miſmo, que Eſpada, porque tuvo grande Oficina, donde ſe labravan, Eſpadas finiſsimas, teniendo para ſu fabrica peritos oficiales, y fiervos, como narra Plutarco. Suydas dize, que los Romanos en la ſegunda guerra Punica, à imitacion de los Iberos Eſpañoles, vſavan Eſpadas de punta, y corte, que hizieron à entrambas manos.

Demosthenes, the father of the orator, was nicknamed “Makeropio”, derived from “Makera”, which in Greek is the same as “Sword”, because he had a large workshop, where very fine swords were crafted, having for its manufacture expert officials and servants, as Plutarch narrates. Suidas says that the Romans in the second Punic war, imitating the Iberian Spaniards, used swords with a point and edge, which they made for both hands.

Diodoro Siculo advierte, que los Celtiberios Eſpañoles, para fabricar Eſpadas, y otras armas, paravan el fierro (ſegun ſu coſtumbre antigua) haziendole laminas, y eſcondiendolas en la tierra, donde las partes debiles ſe confumian con el tiempo, y de las mas depuradas hazian Eſpadas finiſsimas, y de las menos puras las otras piezas de armar, ſaliendo afsi tan fuertes las Eſpadas, que ni eſcudo, ni celada, ni loriga, las podian reſiſtir. Y nota Suydas, que aunque los Romanos en la guerra de Anibal, reduxeron à mejor medida, y forma las Eſpadas, dexando las que vſavan de antiguo, imitando à los Eſpañoles; no empero conſiguieron la depuracion del fierro, ni la bõdad,ni el arte en el temple, y fabrica, en que ſuperiormente los Eſpañoles excedieron à las demàs Naciones. Con que ſe reconoce, que en la fabrica, en la medida, en la perfeccion, y en la deſtreza, nadie igualò à los Eſpañoles, porque es mas antigua, y mas propria à Eſpaña la arma Eſpada, y de mayor eſtimacion, y dignidad, que en los otros Reynos, y Provincias.

Diodorus Siculus notes that the Celtiberian Spaniards, to manufacture swords and other weapons, stopped the iron (according to their ancient custom) making it into sheets, and hiding them in the ground, where the weaker parts were consumed over time, and from the most purified they made very fine swords, and from the less pure the other pieces of armor, so the swords came out so strong that no shield, helmet, or loriga could resist them. And Suidas notes that although the Romans in the war of Hannibal, reduced to a better measure, and form the swords, leaving those they used in old times, imitating the Spaniards; however, they did not achieve the purification of the iron, nor the goodness, nor the art in the tempering, and manufacture, in which the Spaniards exceedingly surpassed the other Nations. It is therefore recognized that in the manufacture, in the measure, in the perfection, and in the skill, nobody equaled the Spaniards, because the weapon sword is more ancient, and more proper to Spain and of greater esteem, and dignity, than in the other Kingdoms, and Provinces.

De todo ſe concluye, que Eſpada ſe nombra con diferentes vozes (ſegun los Idiomas varios) y es el inſtrumento, y arma de mayor dignidad, de mayor nobleza, de mayor ſimbolo, y de mayor eſtimacion. Luego ſu ciencia, y ſu exercicio debe eſpecularſe, ſaberſe, y exercitarſe por todo Principe, por todo noble, por todo Soldado, y por todo hombre de reputacion, que ciñe Eſpada, en paz, ò en guerra.

From all this it is concluded, that Sword is named with different voices (according to various languages) and it is the instrument, and weapon of the highest dignity, of the highest nobility, of the highest symbol, and of the highest esteem. Then its science, and its exercise should be speculated, known, and exercised by every Prince, by every noble, by every Soldier, and by every man of reputation, who girds a sword, in peace, or in war.