In this second Book includes the second Power, which is Art; and this is proper to the cogitative power, where human discourse and thought pass from speculation to practice, by means of the cogitative power, reduced to Art by precepts and rules, deriving from one Being to another, until it finds that which is capable of evident demonstration. As Pedro Gregorio taught, using the doctrine of Marcus Julius Cicero: Nothing is as sweet as knowledge in everything. And as this is not opposed to the condition of human nature (as the Philosopher limited) so that we do not transcend the limits of human science in inquiry, seek the particular precepts, which in a certain way are mutually distinct from each other: concluding, that there can be a unique general Art that communicates them. And I persuade myself (he says) that it is possible, if due attention is given, in all things; for there is always a genre, in which all species participate, and agree, although they differ in some properties. And consequently, it will sufficiently be clear, that once the genre is fully known, the notion of species easily offers itself in the specific, not unlike in a River the section of rapids, and divisions are known, if the radical Source, which is mother of its currents, is followed. From which it is not inconvenient, nor impossible, that a unique instrument is found, that perfects the diverse works, in the diverse Arts, whose use causes diverse conveniences. These are the words of Pedro Gregorio, which the curious can see expanded in its original.

The specific doctrine of this Art of the Sword, in which, without exceeding the limits of inquiry, particular precepts have been sought, which, while in a certain way mutual among themselves, are also diverse, perfecting this Art in such a way that its rules and precepts are communicated, always finding a primary genre, where the species participate and agree, even if they differ in some properties; as in the genre Wound, or Trick, from where, as from a radical source, just like in a River, the other rapids and specific divisions pour out and emerge, if by the mother it is traced back to its principle, it is easily led to the most general genre Wound, or Trick, which is the radical source. By this method and doctrine for defense and offense in man, such an instrument has been found, with which the diverse works of this Art are perfected: with such operation, that by the mutual application of Agents and Patients, admirable effects naturally result, because all Art imitates nature.

Therefore Celio explained that in the nature of things, the regime is in two modes: one universal, the other particular: and exemplifies them in God, to demonstrate them in man, the Lesser world. For just as in the universal corporeal creature (which is the Greater world) the Spiritual Virtues are all subject to the Supreme Governance; in the same way the bodily members and the animal virtues are ruled by reason, which is the Master, which is in man in proportion, like God in the world; and by the true resemblance of this regime, reason can level and discourse with thought, from where human knowledge through the cogitative Power, is considered natural, or rational, as Pedro Gregorio noted.

Natural knowledge is that which all sensitive Animals partake of; and this is called Instinct, perceived, either by innate native force, or by the sensual organs. If it is by innate native force, it leads every Animal to a kind of notion of what is contrary to it, or useful to it: and this notion, as sensual, is also perceived by the senses, and the objects that participate with them, such as hearing, sight, taste, smell, and touch. In this way is defense and offense, in one who is totally ignorant of the precepts and rules of this Art, acting purely by natural knowledge of contraries or useful things, rudely perceived by the notion shared by the bodily senses.

Rational knowledge is that which is proper to man, perceived by different means; because it is either native, or adjunct, or proper intellectual force, perceived in the animal essence, as by discourse, and action of reason, by observation, or experience of the entities of causes, and of acts, constituted in rules, and precepts in such a way, that it results in Art.

Pedro Gregorio noted ten rational degrees, which are generally beneficial in all Arts, and especially in this one of the Sword. The first, is constituted in what is to be known, which, when inquired, is exterior Matter, in which the form is recognized by the subject, and the object, in relation to the cognizant. The second, is through the Organs of the senses, according to their application, and not the contrary; just as light is perceived by sight, which in darkness is ignored, etc. The third, by the Organic Perfection of the same senses, well or badly disposed; since the short, or imperfect in sight, or in hearing, etc., does not perceive the true knowledge of external things as they are, but according to the more or less perfect capacity of the senses, which are the instrumental means of perceiving. Fourth, by the inner Sense, to whom the exterior senses join, if there is no impediment, or passion that prevents the exterior senses from communicating to the inner sense, as to a common recipient, from where that faculty to transfer to the rational, the knowledge acquired by the senses, are called common faculty, and in it begins to work the animal force. Fifth, for that Power, which the Greek Philosophers named Phantasy, where the imaginations of things comprehended by inner sense are conceived; for this reason, those perfections of Phantasy are called intellectual, for the intellectual mode of its formation in the inner sense, because the incorporeal concepts do not have the real dimensions of the bodies; of which, what is perceived in the Phantasy are simulacra. Sixth, by the Estimative called inferior Judgment, where the previous comprehensions are judged, and what they are simpliciter, before the discourse, or reasoning make the distinctions: and in this degree of knowledge, only the prestige of Animals ascends, without going any further. Seventh, by the Cogitative, in that species that the Greeks call Dianoia, the Latins superior Judgment; in which the comprehended images (for the examination) in judgment, are transferred to discourse: and in this way, due to the variety of simulacra, and the very summary communication, or comparison of things, various opinions arise. Eighth, by Reason, or ordered consultation, that from many different things, those that make up a concept are chosen and joined. Ninth, by the Understanding, where the true determination is made, after reasoning; finding quietude the cogitation of the mind, and undoubted science: and this is named acquired intellection, distinct from the infused. Tenth degree results, from all the nine previous, and common ones, by which the notion passes to the understanding, and is instituted in the Memory, which is the receptacle of images, and of knowledge, and of reasons acquired in the understanding, which also finds quietude there, without agitation, or conflict of the Weapon: because from the concurrences it perceives the legitimate organization through Art. And of these ten degrees of knowledge is Ancephaleosis 1. the Object, 2. Sensible organization, 3. Prepared organization, 4. Common sense, 5. Phantasy, 6. Estimation, 7. Cogitation, 8. Reason, or Consultation, 9. Understanding, and 10. Memory, as Pedro Gregorio noted.

Through all these degrees, perfect knowledge is achieved in this Art, producing four beings.

1 This is what philosophers consider a Natural Being, because it is innate to nature itself: and through the understanding and knowledge of humans, a natural apprehensive concept is perceived, which is qualified as a first notion, or first rational concept, as in this Art, where by natural being, without passing to the last degrees of reasoning, a natural being is perceived, enough to form a concept, or knowledge, that by artfully wielding the Sword, one can achieve self-defense, and offense to the opponent.

2 But as this crude simple knowledge, acquired by the formation of a natural being, is not enough, one moves to another Being that they call of reason, which is the second notion in the fifth, sixth, seventh, and eighth degrees, until the mind is suspended, reasoning in some verisimilar concept, which is pure being of reason.

3 As this is still imperfect to demonstrate with undoubted certainty, the understanding does not rest, because it remains in Phantasy, Estimation, Cogitation, and Consultation: so for a more perfect form, it moves to the Real Being, in which the understanding finds rest, without fluctuating the other Powers of the Soul in the concept, according to science.

4 Even this is not sufficient for indisputable demonstration, because it is only acquired in memory, as a receptacle for the preceding degrees; resulting in what they call a Mathematical Being, demonstrable, and infallible, intra & extra, necessary, and mandatory for this Art: recognizing among others the same Pedro Gregorio, that the Royal Mathematical speculative, is about that Being, which is How Much continuous, or How Much discrete, as has been explained in the Logic of this Science, from where this Art is produced, in which one proceeds to the formation of its precepts, and rules for Mathematical Being: whose consideration is different from the one admitted by philosophers, that Aristotle dealt with in his Metaphysics, passing in this Art to other considerations, that work in that part that looks at lines, angles, surfaces, and bodies, by continuous and discrete quantity, in which numbers are essential.

Aulus Gellius and Celio Rhodiginus argue that mathematical disciplines are to a certain extent like elements and degrees, through which one ascends to high considerations. Through Cicero’s doctrine, Celio himself conceded that mathematicians, in the great obscurity of things and in the hidden depths of the Art, find the firmness of demonstrations, seeing themselves as in a mirror of clear, shining, and bright truth, just as in this Art is sought, for being properly military, as is deduced from Pedro Gregorio: for this reason the good Soldier (who corresponds to the Latin Milite) must be wise in mathematical disciplines, Geometry, and number (which is why its term is derived from the Greek word Mathesis, which means Discipline) in which the Being that is formed is Mathematical, perceiving in the understanding an infallible concept such, that digested by the degrees of knowledge, and by the natural Beings of reason, and real, admits visible demonstration by the Arguments Problem, and Theorem, which are the most powerful in this Art of the regime of the Sword, not omitting in science those that are produced from Logic, and Dialectic.

From all the above it is recognized that the second cognitive Power, is like the object of this second Book; with which one enters with the due notices to its intelligence, rules, and precepts, in which it is Art, and this in genre is that which, consisting of precepts, and rules, is included in the others in such a way, that it configures within its limits all its perfection, by means of the Thinking, and Operating Power, acquired by the ten degrees of knowledge repeated, and by the four Beings Natural, of Reason, Real, and Mathematical.

In force of this Definition, Art derives from Arcto Arctas, which means to tighten, or constrain oneself within narrow limits; just as every Art is tightened, and girded by the precepts, and rules of which it consists, and includes it.

Art is also the correct action of forming things: for this reason the Greeks (according to Ambrosius Calepinus) call the Arts Sciences, although Logicians, and Dialecticians distinguish Art and Science, in which the latter produces Art: but Art does not produce Science. Because Science is achieved with pure reasoning, like Logic; and Art with the observation of the rules, and precepts, of which it is composed and consists, like Dialectics in the formation of syllogisms, etc.

For these reasons, Art is understood to be in two modes, considering it in speculation and in effect: from where the speculation is named Theoretical, to Theorice, which as Quintilian ended, is that which does not admit an external act of the same thing that it studies, being content with the understanding in speculation. In the second mode, Art is practical, or effective, to Praxos, a Greek word, which means action such as work. Thus the Arts, are either in the part of inspection, estimation, or knowledge of things by the degrees, and Beings repeated, or they are of the effective action, whose purpose, and perfection is the act; in such a way, that after it, no other effect remains. In one, and the other mode, speculative, and practical, is the Art of the regime of the Sword, which in common language is called Skill, for consisting of intelligence, and exercise.

In a broader understanding, Art is named Astuteness, as much in virtue as in vice: such term is admitted in the Art of the Sword, as far as it aims to be cautious, or to prevent oneself against the caution, or cunning of the contrary: from which results to call Trick to that specification, which cunningly is worked to achieve the own defense, and the offense against the opposite combatant, by means of the disposition, and operation; as said the Poet.

Instructed in Pelaſga’s deceit and art

Let the curious see Quintilian for the distinction of the Arts, with which here is excused what could form a volume.

With more specificity it is recognized that the Arts, whose purpose is the correct use and regime of Arms, accept the name of Military from Militia, which is Art, as it qualifies, and approves Pedro Gregorio. Thus the Milites (whom the common Spanish call Soldiers) properly are the professors of the intelligence, and exercise of Arms; especially the main Queen of all, which is the Sword, whose regime consists of acquired Art: and in this part, although they are numbered among Artisans, they are the most noble: as using the maxim of Vegetius, Simon Astaro Velscio concluded: That in all combat, not so much the multitude, and untaught virtue, as much as the Art, and exercise, usually cause the victory, optimum (he says) any soldier, who in defense of the Homeland moves to the noble study of Arms, seeks the glory impatient of leisure, to achieve fame from the wars.

From reason, and actions Pedro Gregorio infers that the militia consists of a fight, or combat, which is challenge, aggression, and defense. Because in various ways you fight resisting, and resisting, which is the same as defense, and offense in the Milites; and for this the real instrument is the Sword, and its Art, and regime the most noble: for which reason there are diverse species of militia, understood, and explained with terms, or proper names, distinguishing themselves by the reason of the Arms, and the combat. To avoid the equivocal is understood by the term Militia that which includes Milites, and Arms, as noted the same Pedro Gregorio.

All this generic makes, and suits the specific of this Art of the regime of the Sword, and Arms to her together, that all includes what in common is understood by Dexterity, and Dexter: whose rules, and precepts are useful, important, forced, and necessary in every man who girds Sword. Astaro Velscio recognized the reason in the sentence of Vegetius, which he explained in these words: Those who are not well excited in Arms, either perish unhappily fighting, or negligent become cowardly, turning to flee from the victorious, without presuming themselves equal to the others.

For this reason, in all times the understanding and exercise of Arms, and especially of the Sword, superior to all, usual and companion to all those who decently gird it; and so preeminent, and noble this Art that is treated in this book, teaching it in imitation of Antiquity, as in drawing in shadows, with the Swords that are called Black, although more lustrous, and sharpened they show: for which reason the Greeks to this Art signified it with the term Scimachia; just as in Painting in those lines, or shadows, that form the drawing, its Art is understood by the compound name Sciagraphia. Demonstrations are proceeded in both Arts by means and mathematical arguments; with which the perfect knowledge of one and the other in the speculative, and in the practical, coming through the Mathematical disciplines in the understanding, and exercise of the most recondite of these Arts; and mainly of this regime of the Sword, and its adjuncts, Dagger, Rodela, &c.

For greater clarity, since the term Sciamachia is not common, Celio Rhodignio (Learned investigator of the lessons, words, and ancient names) noted that the Greeks called Experts (that is, Wise) of the Sciamachia, those who shadowily exercised, combating with the black Swords, to teach, and train themselves to use the white ones in the militias. Concordant Plutarch who affirms, that the Milites hurting themselves aerially with the Swords, were trained for the Armies. The same Celio, explaining to Galen in the term Sciamachia, understands it as that exercise that deals with the meditations of Arms, and especially of the Sword, which by such means are learned: and not as the Semidocto Vulgo deceived, to what is noble Art of the meditation of the Arms, calls Fencing; being so distinct from the Sciamachia, as Juan Ravisio Textor noted, making different the Arts, as the curious can see. It is not to be wondered, that the Semidocto Vulgo deceived, abuses the terms of such exercises, as Celio noted, since Angelo Vigiano, held in estimation, called Schermo, which corresponds to Fencing, to the meditation, and exercise of the Sword, as also without noticing the strength of the diction Grima, some common deceived, have fallen into the same error, that Angelo Vigiano, for not being versed in the purity of the lessons, and proper terms, that with so much attention used the ancient Greeks, and Latinos, to whom of necessity has been discussed to speak of this Art of intelligence, meditation, and exercise of the Sword, for its nobility, signifying it in its own terms.

So also the antiquity, for Schools and exercises of Arms Sword, and Lance, built, and dedicated Gymnasiums, which the Greek named Xysticos: whose premises, according to Epicharmus, and Diphilus, constructed the Gymnasium in such a way, that in its interior there was the last one reduced to a triangle; and among the famous was the one that was in Phlye, named Xystus, dedicated in favor of the exercises of Arms of Hercules, and Amphitrion, to whom were directed the contests of Lance, and Sword, as recognized by Cielo Rhodignio, calling Anchemachos to those who fought with such Arms, in such places; of which was such estimation, that Pausanias noted as a considerable circumstance, that every day the Gymnasium was cleaned, so that in it there were no thorns, which in such grounds are born. So much care was put into the meditation, and exercise of the Sword and Lance, Queens of Arms, this in the Campaign, and the other more in all combats.

Celio understood those of Sciamachia as the exercise and course in which the Roman soldiers habitually trained with sticks, and the Army Doctors instructed them, as Vegetius explains. As such, it is considered very important in all political nations to take special care to ensure that the nobility are trained in arms through meditation, intelligence, and exercise. Pedro Gregorio, among the noble arts necessary for the Republic, admits in the first place those that are beneficial either to the body or the soul: and of these, the most preeminent ones, he qualifies as Letters and Arms. And from the Arms, the Gymnastic exercise, which as has been repeated is the meditation and exercise of the Sword and Spear: and he notes, that it belongs to the strength of the spirit, but with such a medium, that it does not exceed, because they would be Athletes. And in noble youth, Gymnastic exercise is decent to achieve strength in the body and spirit, with such knowledge, that they overcome honest dangers.

Among the Chaldeans and Egyptians, fathers taught their children the trades they practiced, so that in tender age they would become fond and skilled in paternal ministries, in which they would preserve themselves. Therefore, as noted by Herodotus and Diodorus Siculus in the Soldiers, to whom they called Calasyries, and Heromotivies, they were not allowed another Art than that of Arms, the noble fathers teaching it, not at their will, but at the will of the constitutions, educating the children in childhood, pointing out Masters who perfected them by classes in Arms, and among the Yrenas, who were very wise, and skilled in fights: and so, those who imitated them well were called. Yrenas, which was a noble title.

Xenophon relates of the Persians that they had a place called Free, distinct from the sales forum, and in it was the Royal House, and the noble youth were raised, divided into four classes with Masters, and Preceptors, with twelve Princes assisting, who were Prefects. Until the ages of sixteen and seventeen, they studied Letters and Moral virtues; and after reaching an older age, for twenty years they devoted themselves to the exercises of Arms, being fit for the militias; and after passing fifty years, they were counted among the Elders, and they were admitted to the Councils and Governments. Cornelius Tacitus speaks of the Germans and the care they took in teaching physical agility and the exercise of Arms. The histories of Greeks and Romans are abundant in how much they strived in the teaching of Arms, especially the Sword; and the same examples are seen in other nations. It was demonstrated that for the Spanish, the Sword is native and ancient, speaking of its preeminence and estimation, which here excuses the repetition and prolixity: it suffices to corroborate the above, and that Quintus Curtius, praised Alexander the Great, who had Leonidas as a Pedagogue in Arms, from whom he imitated pride.

As essential and fitting for nobility, this art of meditation and the handling of the sword is for the defense and offense of the man who wields it. The fight with such a weapon is found both in one-on-one duels, and group against group, expressed in different terms such as Duel, Single Combat, Contest, Challenge. Cicero, in expressing defensive and offensive weapons, said: Weapons of a duel are bronze and iron. Duelo in antiquity was said to be the same as Bello (War), and from there to Bellona, the deity they made of war or combat. Paulo Boecio, a modern author who wrote expressly about lawful and unlawful duels, holds that Duelo is derived from a coin that is worth two. Among others, the curious can see Andrés Alciato, and others compiled in the volumes of Doctors.

Monomachia is the same as Duel in a singular contest, with the intention of what they called common Purge, which was two individuals fighting over a grievance or action that lacked ordinary proof: of whose formalities are extensively found in the laws of the Lombards, whom most nations in Europe have emulated in this respect. Celio Rhodiginus attributes the invention of the Monomachia to the Mantineans, discussing it at length, and with curiosity. The Spaniards use the terms Challenge and Defiance in place of Duel, Monomachia, which was also admitted in the laws and codes of Spain, with the same purpose as Monomachia, as can be deduced from the laws of the Partida, and compiled. And of the formality, and the term Challenge, and defiance there is enough in the Regnicolas Expositors of the collected Laws, and of the Partidas: and well Otalora, and Juan Garcia, &c. and of the common, curious, and elegant Belisarius exprofesso, and Juan de Lignano and Largo Guido. Pedro Gregorio Tolosano learnedly formulates all this.

Contest is a more generic term; it thus comprehends all the species of Combat, Fight, Contention, Argument, Battle, or Battle, for victory, for interest, or for the prize, of many against many, said Cornelius Tacitus: Embio against them Cavalry, and Infantry, and certò ambiguo. The four most famous classic Contests of the Greeks are Olympic, Pythian, Isthmian, and Nemean: whose prizes the Greek Epigram included, which the Latin translated:

Four sacred contests are reported to the Argives Two for humans, and two for heavenly beings. To Phoebus and Jupiter, Archemorus, and little Melicertes, The prizes were apples, wild olives, celery, and pine.

The rites of Antiquity ceased, and the Sword remained for all honorable or necessary contests: it is carried as a commitment to know its Art, more than for its ornamentation, as it will not be appropriate to say that it is worn to look good, nor will it fulfill the obligation in which it constitutes if its understanding and exercise are not meditated upon, especially in nobles, in whom the Sword is a symbol of legitimate defense and offense, for the person, for the Prince, and for the Fatherland. For all this, the Art of Arms is needed to be governed: for this reason (considered Pedro Gregorio) that Arms is an acquired Art, by precepts and rules, and with them the Romans, and other nations, obtained for their Kingdoms, Provinces, and Cities, wealth, fame, and glory, from where rightly said Vegetius: That the Art of Arms, is the Art of Arts.

Cicero recognized that there are two ways of contest, one by reason, the other by force; and although the first is the most proper in man, because the other is common to brutes; nonetheless, when the first is not enough, it is lawful to resort to the second: and for this, which is done with the Sword, its Art is needed, bringing meditation to strength, through what is called Skill.

Overall, the consideration that Celio Rhodigino makes is worthy, that in Philosophy the main thing is to seek the truth: and discussing some Arts, according to Plato, and Aristotle concludes, that Philosophy is the head of discipline, and learning, and with respect to the body, it finds that two Sciences are comparable, which are Medicine, and Gymnastics, that of them, one reconciles health, and habitual goodness, and the other considers, the diseases of the soul, and its affections, that Philosophy seeks to remove them: and this instructs us in what is beautiful, what is clumsy, what is just, and what is unjust, what should be desired, and what should be avoided. Therefore (he says) a certain Author informed that the Philosopher must be born of a legitimate marriage (this is from noble parents) for according to the Latin proverb, not every wood makes a Mercury. And from example he argues, saying: If in the contest of the Olympic games, which were warlike exercises, none was admitted, if not the generous by lineage, without stain, or defect; why in the studious that are Letters, does not the same rule apply? It then follows that Arms require more nobility, as they are nobler than Letters. This consequence, and how it should be understood, requires the common dispute of the precedence of Arms, and Letters; in which they are preferred, and how they are qualified?

Legal scholars accept the text of the Prologue of the Institutes as the core of the issue, where Emperor Justinian, rehashing the concepts, made a quasi parallel, in the explanation of which the Expositors who have glossed the period have committed themselves; and omitting the multitude of the ancients, modern Doctors Juan de Redin and Antonio Picardo, and those who concur in their opinion, are content to give equality to Letters and Arms. Nunez dealt with it at length, forming a not insignificant book on the controversy in Dialogues. From the rest, some flowers are selected, which will be the crown of this introductory discourse to this second Book of the Art of the Sword, Queen of Arms, whose meditation and rule is not foreign to letters, being the Art of Arms.

Those who precede Letters to Arms, make use of the action of Alexander the Great, who, finding among the rich spoils of Darius, King of Persia, a box of gold and precious stones of inestimable value, asked Leonidas, what jewel could be found of higher esteem, to make it worthy of such superior custody? Alexander replied that of greater value and nobility was the Iliad of Homer; making it clear how far Letters are ahead of all other exercises and Arts in the minds of the Wise. They add Philip, father of the Great Alexander, who pondered as supreme happiness in the birth of such a son, to be in the time of Aristotle, so that he could be his teacher. If estimation is made by antiquity; created the Universe, the Precept was first, the Law and Sciences in Adam; and afterwards by his offense the flaming Sword, which versatilely exercised the Cherubim.

The purpose of War is Peace, and in it Letters, not Arms, rule the Kingdoms, rule the Monarchies with the splendors of Laws, Justice, and Letters, which in Peace are ruled by Arms.

The rational soul is an image of its Creator, and in it, through the exercise of its powers, knowledge is acquired, and man is distinguished from the beast, aspiring to little less than an Angel crowned with glory and honor: and for such a feat, Letters are enough, without the clamor of Arms.

In Princes, Kings, and Emperors, the Council of the Wise places Letters before Arms, needing the former for the latter to subsist; to which are added the laws of the Wise King D. Alfonso, saying: Although in all ways it is convenient that there are good and wise men who advise and help, etc.

In comparison, the examples cited by Pichardo are celebrated. Emperor Hadrian, who relied on Julius Celsus, Salvius, Julian, Priscus and Neratius, literati, and not soldiers. Antoninus Pius and Valens, who admitted to superior estimation to Marcianus, Marulus, and Jabolenus, etc. Marcus Aurelius the Philosopher, who honored with supreme honors Scævola, and other Wise in Letters. And Alexander Severus, to Sabinus, to Paulus, and to Ulpianus. And they conclude that the building of the Temple was not granted to David, one of the nine of fame in Arms, but to Solomon the peaceful, famous in Letters.

In the strength of such foundations, in the face of Letters, they show the words of the Lawgiver. The Imperial Majesty, not only adorned with Arms, but also with Laws, should be armed, so that at all times of war and peace, it can govern in righteousness. And in the Roman Prince, not only in battles against the enemies does he exist victorious, but through legitimate procedures, he expels the crimes of slanderers, and is as religious of the law, as magnificent triumphant over the vanquished opponents. To the lights of the same text, there are no lack of reasons and authorities in favor of Arms. Plutarch notes that when Themistocles was asked whether he would like to be Achilles or Homer? he replied to the one who questioned him: And you, would you like to be the Victor, or the Trumpet of Victory? Hannibal, at the persuasion of Pyrrhus, entered to hear the Philosopher Phormion, who read precepts of War; and having paid attention to him, after the lesson, the Carthaginian burst out: I have seen madmen, but this is greater, that he dares without sight of War to judge it, with the error that he is always blind to light, and colors.

In terms of Letters, the soul perceives information either by reading or by listening to the sound of words: but Arms are perceived by more senses and are acquired by all the faculties, working, experimenting, and reasoning, not only with attention but with danger: hence, Arms precede Letters. As for antiquity, celestial spirits were first before the earthly man; and the first war was between Angels and Demons.

In human matters, Cato observed, and repeated: The Romans then assumed the Empire, when they began to attend to letters, and the studies of the Greeks. Cicero affirmed, that military virtue exceeds in excellence all other virtues. Valerius Maximus pondered the precedence and importance of Arms, saying: Now I come to the most principal, ornate, and establishment of the Empire of Military discipline, firmest bond, from whose bosom all triumphs flowed. Alexander Severus always repeated: The discipline of the elders has the Republic, which if we slip from it, the Roman name and the Empire we lose. Justus Lipsius, applying the sentiment to the words of Marcus Tullius, pronounced: The homeland, freedom, vassals, and even Kings, are under the protection, shelter, and presidency of martial virtue. Sallust repeated: Liberty, the homeland, and relatives, are defended with Arms. Cornelius Tacitus encapsulates the concept in this sentence: Vain studies of the forum, and in silence the acts of civil arts, if military glory decays: everything else will be easily feigned, but it cannot stop being a good Captain the Imperial virtue.

Thus Lipsius concluded in the resolution of Flavius Vegetius, exhorting to the estimation of the military Art, without which the other Arts cannot be. For this reason, the Sword is not authorized by the civic Toga, but the Toga by the Sword; as it is proven by both rights, granting the Imperial Majesty a Sword to the Political Magistrates. And it satisfies the slight doubt about the building of the Temple, that David with the Sword made the acquisition of wealth, if Solomon the peaceful built the fabric.

Drawing from all the understanding of the fundamental text to the argument, reconciling, that in Arms, and Letters, in Laws, and the Sword, there is no opposite emulation, but a certain reciprocal union, with which prudence, and valor are directed towards the consistency of the Empire; whose happiness is sustained on the two columns, Arms and Letters, in which it is necessary to follow the doctrines of Simon Astaro Volsio, and Pedro Gregorio, who more excellently than others elucidated the certain conclusion, of the disputed question of this endeavor.

Clement of Alexandria conceded that military skill is part of the Imperial Art; because the Art of War is part of the science of Reigning: since, as in every Art, and discipline there are specific precepts to perfect the work, which the Artisan must observe, and follow; it is no less important for the one who fights to follow the certain precepts of the military discipline, especially: That in the actions of Arms, it is not lawful to sin twice, as Plutarch said. And the reason was given by Vegetius, because the mistakes that are made in combat are irreparable. Politics is called the Soul of the Republic, or the Kingdom, because its virtue is like Prudence in the human body; so defined it Isocrates.

The universal reason for governing is divided into two parts, one of Peace, the other of War, as Theon the Sophist said: Two times contain all the affairs of men, War, and Peace. And the same Isocrates: War (he said) & Peace, have the greatest force in the lives of men. On this basis Pedro Gregorio founded, and what Prince who rules, must know, what belongs to War, and what belongs to Peace: that’s why in antiquity, the Popular Ministers, and the Captains of the Armies, were separated by the different Ministers, choosing the Experts of the Military Art in the offices, and military positions, and the Togati (men in togas) in the public urban offices: but in the Sovereign Prince, both faculties are united; Virgil confirmed this.

Remember, Roman, it is for you to rule the nations with your empire.
These will be your arts: to establish the pattern of peace,
To spare the subdued, and to subdue the proud.

And Valerio Flavio said to Augustus:

You protect the Italian affairs with arms, adorn them with customs
you correct them with laws

In this way, the Sword will defend the Laws, and the Laws will temper the fury of the Swords: in such a way that the Laws avoid Wars or preserve Peace; and with Arms Peace and Laws are established, confirmed, and defended, as elegantly explained by Emperor Justinian: The ancient Romans, from such modest beginnings, constituted such a large Republic, that it subjugated almost the world of lands, and they could not have ruled and defended such an Empire if they did not equally use the power of Arms and Laws; accommodating themselves to one and the other, with Pretors suitable for each exercise.

In the same substance, he repeated, concluding: That the Ancient Romans, to their Emperors they called Praetors; because they similarly showed strength in instructing Arms in the Armies, as much as in leading the Laws to order in what is right, and decent. The union of the powers of Letters and Arms, was taught by the Praetor of France; and the reason to unite in a supreme head, was expressed by Pompey Jurisconsult.

The Military Art is part of civil skill, said Plato: and in the City, Republic, or Kingdom, Arms and Laws have union; because one without the other, do not subsist. From where Cicero recognized that the Military virtue gives excellence to the other virtues, saying that the forensic praise, is presided, and secured in the warlike tutelage. Everything that is in the Republic, and the political Empire, is directed with Arms, so that we live in peace with the Laws, giving the hand of Letters to Arms, and Arms to Letters, as it results from both canonical and civil rights.

To escape such a plight, politicians have equally favored the Sword and the Pen, fearing any criticism in determining primacy. And rightly so, as a monarch needs the brave and wise; it would be a sure downfall to lean towards the Pen or the Sword. When danger is suspected in one, choosing the other is met with greater risk: Incidens in Scytlam, cupiens vitare Carydim. Spain mourned one in Wise Don Alfonso; France, the other in Charles the Eighth. To avoid these problems, a modern man represented Pallas armed in a symbol, with this motto: Armis & Literis. And so was the coat of arms of Julius Caesar when a statue was erected for him, with the globe at his feet, a sword in his right hand, a book in the other, and this epitaph: ‘Ex utroque Caesar’; as with both blades he won so many diadems. The relationship between Letters and Arms is close, and they live so intertwined, hand in hand for their endeavors. That’s why Edward, King of Portugal, took a spear surrounded by a serpent as his emblem: with the serpent being a symbol of wisdom and the spear symbolizing war (thus, the Romans to the province where they moved the war, opening the Temple of Janus, threw a spear), he wanted to secure the throne with Letters and Arms, and could not achieve it better than with the connection. For their union, Solorzano cried out in emblem 26. Minerva and Vulcan, occupied a Shrine, which together earn adoration. The decorum is not in the Arms, nor do they shine with the brilliance with which they are adorned when the Letters seek to separate: ‘Non solum Armis’, put by the greatest Politician, drawing a shot of bronze and a squadron: either because this one does not achieve accuracy without the rule, or because in the government without the rule of science, men would be bronze; as he who found himself a Prince, put only in value the north, linking success in just the shot.A Cherubin was placed at the entrance of Paradise with a blade; but no, as he is the fullness of knowledge, God wanted to teach Adam to govern, tying valor in a wise subject. The Sun is the beginning, and on one side it has Mars, and on the other Mercury; for the Prince who comes to rule, Arms and Letters are the clearest coat of arms: Marco Brutus recognized it well when, after Caesar’s death, he ordered a cap and a dagger to be carved on the coins with this letter: ‘Libertas’: because flattering Letters or Arms in government would have been a tyrannical regime. The Egyptians, in every mystery, in the Academy of Memphis learned to paint Mercury with two faces, one aspect of an old man, another of a young man, on a brave standard, because in the one who comes to rule, knowledge must be combined with valor; the spirit and courage of a young man, with the maturity of an old man. Of these two extremes the Empire is made up, says Quintilian: We choose a soldier when he’s young, we make him a commander when he’s old.: because as a Jurisconsult said, speaking of both:

Yet one does not lack the help of the other.

And Ajax from Ulysses:

I am as strong in battle as he himself is in speaking.

The Sword and the Pen are the two poles upon which certainty rests; and indeed, knowledge does not dull the blade, but rather leaves it more luminous: the sword does not weaken in the hands of a wise man, but if it seeks more luster, it commits with even greater determination. Both Letters and Arms vanquish chimeras, as happened to Bellerophon: With counsel and bravery. Without their bond, what was accomplished with ease through their union would have been impossible. Their value was revealed in that emblem where Arms and Letters were united in the figures of Ulysses and Diomedes, with this soulful inscription: Alone nothing, together very much can be achieved. What could have been conquered separately, together there was no impossibility they could not subdue. They were born as sisters and queens. Solomon declared it when, in the fountains mentioned, he engraved cherubs, palm trees, and lions at the base: He also carved Cherubim, Lions, and Palms: because the Palm belongs to both the Sword and Knowledge. The Laurel is the crown of both Mars and Apollo; hence the same nobility must be found in Arms and Letters, in the brave and the wise, since their patrons share the same crown. No king should fear loss in ventures where Arms and Letters are crowned, nor when both are observed united in his kingdom. Mathathias considered his sons to be glorious, you will be glorious, and believed they would restore the Kingdom of Israel: it’s no wonder, when Judas’s Arms were combined with Simon’s Letters. Alexander the Great always kept beneath his pillow a dagger and Homer’s Iliad, not wanting the steel to ever be without the guidance of a wise man; nor a wise man without the defense of steel. The ancient Germans entered councils armed so that in the sight of Letters, Arms would be inspired; and Arms would defend the Letters. Emperor Frederick III expressed the same idea, having as his emblem a book with an arm resting on it, and this epigraph: This rules, that protects. Cultivate the minds with knowledge, and handle the Arms; for as King Alfonso of Aragon said, in books, one learns to fight, and with arms, the laws of reason are defended. This beautiful combination has always been praised in a prince, as was Theodosius: A leader by counsel, a soldier by hand. And Mithridates: A leader by counsel, a soldier by example. The two captains of Greece, one wise and the other brave, were united so that victory against Troy could be achieved under their auspices: Counsel and assistance, mind and hand, spirit and sword. In this lay the glory of the city of Athens, having a supreme court of power located on a rock dedicated to Mars; but given to the wisest, whom they called Areopagites. The Egyptians did not crown a king who was not wise and a priest, hence by the three crowns they were called Triumphant. And finally, uniting the helmet with the sweetness of Wisdom (which is why Alciatus put it as a shelter for bees, where their swarm had made honeycombs from the nectar of flowers) showed the same correspondence between Arms and Letters; for knowledge illuminated the Arms, and the Arms honored knowledge.

This style is that of the politicians. In preserving them, they put forth effort, as these are the bases upon which the pillars of an empire rest; always doubting, like another poet observing two beauties.

Both are beautiful, both require careful cultivation.
It’s a tough decision, whether this one or that one comes first.
This one is more beautiful than that, but that one is also more beautiful than this.
And while we greatly appreciate this one, we appreciate that one even more.

This is why, for military judgments and sentences, the robe-wearing Magistrates should have expertise, as so many classical authors instruct, who have written learned volumes, explaining and commenting on the titles of Re militari, de Captivis, & postliminium, &c. And in royal law, as much and as wisely as the Titles and Laws of the Second Partida, charters, and ancient rights of Spain teach, in which the kingdom’s subjects have noted and debated the most essential aspects of war.

In those who profess the military arts, Astaro Velscio noted: That to govern them and achieve victories, the first gift of the supreme Captain is military science: that this, and the other Arts are perceived, not so much in practice, as in doctrine, thus requiring the reading of books to validate experiences. With such a mindset, Julius Caesar, to prepare for the difficulties of war conflicts, wrote observations on his own events. And the same Astaro Velscio praises Lazaro Suendio, Maximiliano Segundo, Rodolpho, and George Baſtha, that in the armies, besides being studious and learned, their most treasured possession was their books.

If we pay close attention, all the greatest Captains from all nations and times were knowledgeable in the most Political and Liberal Arts. Among the Hebrews, wise men were Moses, Joshua, David, Judas Maccabeus, and others, as manifested in the Sacred Scriptures.

Among the Greeks, we find learned individuals like King Philip of Macedonia, his son Alexander the Great, Themistocles, Alcibiades, etc. Among the Romans, there were many who were both wise and brave, with both qualities found in a single individual. The number of such people mentioned in histories is so vast that it would take a large book just to list their names. The curious can read Plutarch, Titus Livius, Dion Cassius, the Theatre of Human Life, and other compilers of illustrious men and will find so many that it’s astonishing. One should also read the histories of Kingdoms, Provinces, and Cities and will realize how brilliant the Princes and Captains were when combining Letters and Arms, surpassing those who were only brave or only devoted to Letters. And among them, modern examples worthy of note from Italy and Spain include the excellent Antonio de Leyva. Under his guidance, the Grand Duke of Alva, Don Fernando Alvarez de Toledo, secretly trained, choosing such a Master because he was exceptional in his time in both sciences and the sword, in wisdom and courage, in mathematical disciplines and in war tactics. The student perfected himself so much that he could rival the master in glorious competition, making his knowledge and bravery known through his example, including his two right-hand men in his work, Colonel Mondragon and Sancho Davila, as skilled with the sword as they were cultured in Letters. Worth noting is the time Davila defeated a Giant in Moncalvo in single combat, even with uneven weapons, as the Giant fought with an excessively large broadsword, and Sancho Davila, like David against Goliath.

In naval class, Andrea Doria was notable, finding a worthy counterpart in the Marquis of Santa Cruz, always victorious in all challenges. And many others, distinguished in valor and knowledge (as is necessary in a field that demands such consistency) as the histories recount.

He was the crown of general captains for his knowledge and the sword, the one who deserved the name of the Great Captain, Gonzalo Fernandez de Cordova. This title was extended, as if by inheritance, to the also great D. Gonzalo Fernandez de Cordova, whose studies and knowledge are attested by his words, writings, and actions. Superior to many in Mathematics, he chose as his teacher and companion the Reverend Father Claudio Ricardo. His prowess with the sword is attested by the many pitched battles in which his victorious reputation echoed throughout much of Europe. The same could be said of those of his bloodline and house, with pen and trumpet, deserving to be immortalized in honor of Spain and to the admiration of the world.

Worthily in Letters and Arms, the two Marquises of Aytona, father and son, were famous. They were General Captains with superior governance in Flanders and Catalonia, illuminating both sciences with the sword and the sword with the sciences. They wrote and acted, acted and wrote with such perfection that to see one, it would seem there was no life or subject for the other. This won’t be an exaggeration when considering their writings and military actions found in theories and practices in the vast volumes about all aspects of war. The compilation of which the Marquis D. Guillen de Moncada formed with demonstrations of fortifications, marches, encampments of armies and baggage, orders of battles, and their practice, both in infantry and cavalry. Responding to the wonder of how one can act and write with such accuracy on a subject is the verse of the Spanish Poet, who said:

Alternately taking the sword and then the pen.

No less deserving in his merit was the great Ligurian, Marquis Spinola, who in Ostend displayed his knowledge in new machines and methods of expulsion, and in wielding the sword, with which he rightfully acquired the supreme command of the Armies of Flanders, yielding the triumph of Breda to the Most Serene Infanta Doña Isabel Clara Eugenia of Austria. In appreciation of such a great General, she accepted the applause and entered on her palfrey amid the thunderous roar of salutes, the sky being torn by the warlike harmony of drums, fifes, and trumpets, with flags and standards waving; this triumph rivaled that of the Romans, even exceeding it in circumstances. Later, Marquis Spinola passed on his gifts of letters and arms to his son and heir, and Spanified his blood with that of the brave Marquis of Leganés, who as a supreme emblem, atop so many political and military titles, by positions and victories, received the nickname of Phelipez, from our lord King Philip IV the Great, greater in letters and the sword than the Great Alexander. While the Macedonian had as a teacher in gentile letters the celebrated Aristotle; in the divine and human letters, he was not inferior to Don Garceran Albanell, of Catalan nationality, Archbishop of Granada, who in the sciences was the teacher of the great Philip, monarch of vast worlds. If in the Mathematical Disciplines, understanding, and practice of the sword, the Great Alexander had Leonidas as a teacher; for the Great Philip, it was Don Luis Pacheco de Narvaez, the admiration of nations, master of Dexterity, and General Teacher with his writings, for all those in his time who professed and esteemed, as they should, the regime of the sword, the most noble and estimable gift for those who wear it with dignity.

For its realization, I intend to explain in this second book the Art of the Weapon Instrument Sword to the enthusiast, so they can grasp the maxims with Mathematical principles, in which the conclusions become evident, in such a way that they explain in what they do and do in what they say; for in the Art if the warnings are not explained, or (speaking strictly) the precepts, they are dead works, they are signals without meaning, a perspective without soul, and doctrine without doctrine: and to achieve everything, it is necessary to have exerted all effort for its realization.

It is difficult, however, here to use oars and wind.

It has cost difficulties to address the matter, but the effort will serve as a reward, satisfying myself with knowledge, since it is the prize that cannot be lacking, and of the highest esteem, as Horace sang.

From where nothing more is generated by itself,
Nor does anything thrive similar or secondary,
However, Pallas took the honors closest to him.

I will consider myself fortunate if I manage to achieve the endeavor that I conceived many years ago, without stopping until I demonstrate it, so that arms may attain the glories that have been hidden; not because they didn’t possess them, but because the difficulty of achieving them deterred even the most spirited souls from trying. However, I decided to overcome everything, saying with the poet Propertius:

I undertake a great journey, if glory gives me strength:
A crown easily obtained does not please a man.

And Cicero in his Academica:

To us, these wonders the very Creator of the gods has given
Slow and too late, but with everlasting fame and praise.