Caranza Translation

8/14/2019 Caranza Translation

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Caranza TranslationBook of Jeronimo de Caranza, native of Seville.The treatise of the Philosophy of Arms and of the true Skill and of theaggression and defense of Christianity.Translated by Cindy Koepp from the originalNo copies of this document may be made without the express permission of William E. Wilson.In Progress

Summary of the Contents in these four Dialogues of the True Skill.The First Dialogue discusses the Invention of the Art and the UniversalPropositions of those Effects and Definitions.The Second Dialogue discusses the False Skill in General and in Particular,where they discover all the deceptions of the Vulgar, with other things similarto this Proposition.

The Third Dialogue gives the Demonstration of the Tricks in General, thePropositions of the First Dialogue, and indicates the Universals of the daggeragainst the sword with the Judgement of all the Arms.The Fourth Dialogue discusses the Natural Defense and how the Skilled Man learns it, without doing Aggression, nor committing Treachery, nor sure Death; and theObligation that he has absolved for his friends, and Enemies according to theRight, Natural, Divine, and Positive.The First Dialogue, which speaks of the true Skill and of the Philosophy andconsideration of the parts in General.The occasion of this dialogue.At this time, I had to renounce all points of victorious Arms of the invitation,

and in peace I wish to pick up, to continue my studies, and to give of the skill to the praise of the vulgar. That thought is irreverent to me. I have left myFatherland for good and come to the service of the Most Excellent Don AlonsoPerez de Guzman, to whom I went infrequently to get away from of the hatedArrogance of some who, with bad spirit, will envy and adulterate my things. Soto serve him follows, for that skill rewards the fruit of my humble talent,since from his excellent experiment comes the many demonstrations of the Skill.Consider the reason that all have to envy them and to give credit to the eyesand so to the hearing. Principally those who wish to feign disbelief see theexperience control and persuade them in the practice of the arms not discussed.Thus for the vile deed in which they have put the vulgar appears a thing sounworthy of the profession that I make in other things no less qualifications.

Taking for the defense and the obedience of this command and finding me weary of the envy and incredulity of the lying vulgar, it appears correct to me to leavethe practice of the Skill for always and withdraw to discuss something of theSpeculation of it.The excellence of the place of San LucarIt is suitable for the delight of he mind to live in the season where yourExcellency lives. That seems appropriate to the dignity and disposition of yourSky, air, and place for all parts considered. That same nature foretells thatthis Prince has distinguished himself in virtues among those of our age. And


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disputes his condition of strength. He appears no rougher than he wants anddesires.Also there were Charilao and Meliso, diverse in Studies, so that one is wellsuited to know Charilao, having practice in the Skill. Among those who use theSkill, he has reached some name. The other is Meliso, excellent in all thedisciplines. He is most learned in the Mathematics and made distinguished withthe grand erudition and varied letters. He has the goodness natural toMathematics accompanied by a rare talent. He is well accepted by all.Effects of the imaginationFinding it since this time, accept Philandro assembles in the place related,being already midday when the Sun with the strength of the summer shinesrigorously in the world. Eudemio comes to Charilao waiting and almost seized inconsideration, abandoning that silence thus he says.Well, they say, Charilao, that the imagination is very strong. With greatviolence it occupies all the powers of the men, usurping the Elegance andremoving from all point the use and ministry of it. Since having such manner, we let loose of the grandeur and majesty of this house. Victory will only reach the gentlemen among you all, since you are as Mount Olympus that does not feel theclouds and has waited quietly and without sound.Charilao answers, as if he will remember from some dream. It should not astonish you that I might not have heard because it occupied all my very unhappy memories

of things past which I carry with me so strongly that it makes me forget all the present.To this then Polemarcho says in this manner: Very different is our imaginationthan what you think Eudemio. Since you are coming so hastily and concerned, Ihave for my understanding that imagination occupies more in Arms and skill thanin other some things.Charilao offends concerning the Skill.And so Eudemio agrees with what Polemarco says. Charilao almost offends from his answer. You poorly use what you owe to good friendship. Since that answer wantswhat employs the kind of thinking in it that I less accept and more detest.

Isn't it already known that between the men of honor it is of no use to think so low? This answer he gave is not well liked by Eudemio. Being very interested inthe Skill and knowing something of this, and unable to suffer this injury, herelies on all his influence, because each one wishes to respond to it.The skill is generousThus Eudemio says, if you participate, Charilao, I will defend the part of theSkill since it is so generous and full of virtue. Although I know that I havemore to overcome than our friendship than to the reason you have for this. If Iwere to be idle to be able to think or know to think in friendship that I havebeen the first that may have been broken and weakened by such bad use andopinion.Effects of the false skill

Painting a portrait describing vile menNo, I want to put myself in this difference of opinion with you, respondsCharilao, since I have in friendship no one who is more discreet than you. It is not well that he employed the thought in part wherever he could speak andconsider the ignorance of the vulgar with the same liberty. Greatness is of such little good use for the conservation of the honor and so confuses theunderstanding. It is frightening to the skilled and grants him undeserved fame.It teaches men to lie and obliges men to get more of it if they can. It can put


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honor in great danger. It can offend those who have no blame. It can cause envyand harm in absence of the honor of the virtuous. Competitors can feigngreatness that never becomes them. It is only to please the vulgar and be theirequal, and men of honor will hold you in very bad opinion. What you do notunderstand is that I put the Arms at fault. Rather Arms have put me ingreatness. Of this I make complaint that with their evils and inventions theyhave brought to being what they have now.Declamation of the bad ArmsFor the vile from the author of sacred the ArtTo this, in turn, Polemarcho said, the Skill is damaged by men of low qualityand humble understanding who use it according to their talent, not to the meritof the Skill. You know already that the art cannot be blamed for the ignoranceof the Craftsman. It is evident, as the Divine Plato affirms, that in all thesciences there are many insignificant men of low quality and poor estimation.Especially in the Art we discuss, there are professors of it who are the dregsof the republic. So know well that to be the Skilled Man is not to be it inname.The humility and baseness of those who call themselves swordsmenThe deceit of the SkillThat thing is to knowIt that is properly vulgar skillThe common Skill lacks in the truthWell I see, responds Charilao, that you all appear to be against my opinion. It

will be very difficult to start with it in the beginning. It is more difficultbecause you learn the strength that my reasons have. I say that harm does notproceed from the skill if it comes accidentally. This is similar to Poetry,which has so many bad Poets of grand contempt. Although this is lacking it, itis not so little that you can raise it to its first glory in many Years. Theyremove the good understanding, cleaning the filthiness that it has as Herculesmade the Corral of King Augias. If you want that whole point, it discovers thedeceit of the Skill. It will look so little as it is based in reason. Withoutit, who can have a rational thing? The greater strength of it is the ignoranceof the opponent. So all your basis is in chance. Finally, there are those whodiscuss it more and in addition the valiant boast. There are those that knowless and that are cowardly, since having spent the bigger part of theirlife in it. They do not know to give reason to what they learn. Nor had he

taught that. You know a thing perfectly when you know the cause of it. Natureteaches us many things without Art, though. You move discovering the experiencewith the speech of the time. And by that it isn't known to follow the opinion of the people and to give testimony to the pandemonium of the common withouttesting the skill or considering the reasons of the effects. And if this is soand there is no man so ignorant that he cannot see it clearly, he knows thefaults that you call our good Skill covered with the name of virtue that neverwas deserved. So there is no one who knows something of it. It could have been a thing that could be known with work. The one who doubts has such good skills inthe World. Are they more inclined to Arms that have no knowledge of some ofthis? There is only a very confusing experience and doubting the Writer so

consideration and judgement reveal the Science. They that discuss it and nowpraise it know how uncertain it is because the skill changes with the difference of the Bodies and variety of the builds. And if you deny it, look when theyfight and you will see that those who profess they know more forget the skill.If they had known it and it was true, they would not be able to forget. Still,you will not find this only in the skilled. More they will grant each one forhimself. No one is later than they are. Meanwhile there is only one skill andnot all are speaking ill of himself and of those who do not deserve it.The condition of the vulgar


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The ignorant master says what I provide is badThe customs that divide friendshipsTo this responds Meliso, The skill is not to blame in this, but rather theskilled men, because they give honor to the vulgar as they see fit to themeasure that they think. Increase honor in those convicted of the same exercisebecause it appears to agree with your presumption to condemn others because they do not have the opinion or because of the kindness and knowledge of others thatthey will not please in the future. If they have at some time said ill of you,do not regret it. Although for some great span of time they raise envies andslanders against virtue, our long experience teaches you that these evils areunable to last. Before long they perish with their Authors who think less andare more gullible. They consider you for your part more than they do for theirs. Isn't it agreeable to be able to hope in such different inclinations? So theenvious, the ignorant, and the man of life can have their vices and love thecontrary study and their opinion that. So the virtuous can have friendship anddeal with having to be (so says Plato) between equals and near equals ratherthan with those that are of such contrary applications and tastes.The happiness of the vulgarCustoms received between the ignorantThinks the ignorant that is offense you that there is other more learned thatthePortrait to the natural of the coward

And wanting to continue with Meliso's reasons to undo the opinion of Charilaofor the part of the Skill: Eudemio interrupts this thusly, Is it true that theskilled men discuss the science of this kind?Charilao surrendering it says, since you will not want to finish the beginningto remain unconfused, easily you will be satisfied by your question and with somuch truth that you will regret to be its defender. And I think to say more than you ask, because as I discuss it, I will unfold this before your eyes althoughall these conditions are unwanted. Having all this in our hands, we will leaveand continue with the Skill. Moreover, if I can find occasion, we will return to it. Know that these skills have all our happiness and glory, each one for hispart; not in true praise of virtue and certain art, but in the a shadow of honor

that offers to obscure the body of the vulgar and this is in condemnation ofthose who know, like those who do not know and praise it on his own and supportthese conceits and to enlarge them because the wind does not undo them easily.They use worse ends increasing the error by another 600 with a greater mistakeand the bestiality of the world by representing it to one that has no othergreater skill than he has. He marries it with this false figure. Listen to whatI say. He is hasty who thoughtlessly stands his ground although this is moredistant from the one Pole to the other. With the other skilled man he killshimself without more basis of reason. He wastes on this so little that he goesin anger looking afterward for the future (such happens) when it is morenecessary for honor. He who dares to have none in the world like him appears tobe violent. It is great humility to suffer it, or it is great offense to pass

lightly for it. In this they discuss our brave and valiant, our quarrelsomerough and disliked when none agree. These who are vile do not stop vomitingdisgrace, attempting if they can with the poisonous knife of their tongues tocast a slur on the estimation of those that with fair title possess a good namein virtue. These finally you call our skilled men and the vulgar ignorant oftheir professions. Such good friend is the opinion, apparent by essentialreason, that they call them valiant. But, I agree with Homer. I call it auseless burden of the world.For certain, that comes to this hair says Eudemio. It is my wish to learn Armswell. And for the presumption I have raised, you say more for our life. If it is


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true that the skilled do not know anything and are such silliness and withoutagreement such as we know, what do the people see in these men that bring suchdeceit? Or is that it they leave these to deceive and to ridicule those theyesteem later in secret. I want to learn clearly and without doubt who are thedeceivers: these praised for being such cowards and lying in how many they speak of, or the people in believing them and praising them?And so Charilao says, the people that praise loss.The false estimation owes not to consentEudemio answers back: Since that damaged them, it comes to them that theypraise. Do those being praised have no part in their name being published? Itappears to me that if the men included in this boast, they fall into greatdanger, because with the false estimation what man of honor does not have toadmit it. They are obliged to things that his spirit does not reach nor hisstrength comprehend and thus for this cause start exploits in which they losetheir life. And in addition to late honor (if some time they were cowards),because trying to be the Ass of Cumas, he puts on the skin of the Lion tofrighten them. There is one who knows and doesn't fear it. They remove the skinto discover his cowardice and insolence because as you know the vain honor,although no seed, sometimes blooms.Each one owes it to himself to be satisfied of the worthiness of the ones theypraiseThe student loses the belief of the Master if he sees that mistake in his

teacherDefinition of the offenseOccupation of the enviousIt is True, answers Charilao, but you do not see that it is very bad and damages many more than if alone. The particular man that is unjustly praised did notmake him obliged in this. As for those who have suffered, it is only those whodeceive. More are united and each one is for it. He came, given as bad anaccount as this, spending time with those they praise and in whom they hope. Hepromised great things of his valor and was to remain for these things in fear of such grand Spirit of men. They are not the only ones who understand that it isfalse that they have the learning of Skilled Men. Moreover, the Spirit is

intimidated by lack of use. Reminded of such evil, a bad man that thus wanted to deceive them and offend them because it is investigated and then for certain the Skill is suspicious when the Master was cowardly. And so they said that to first pretend to be brave Skilled Men and to deceive them. But you cannot understandthat they remain offending. You know that (as says Aristotle) the men that makeoffense to others in these things are ashamed to say and to remember it. So ifone acts with bad will and had it, the other wants to give the honor that heowes to another to one without worth. And the rest, because it was said, praises them. The praise does not agree with who is esteemed. Neither knows that the

basis of this is false and the day comes, as has come already, when he removesfrom cowardice the mask of bravery. It appears to you that the little offensemade them lie. And so you spent the time giving them unworthy praise andremoving it from those who deserve it as a true title.The skill is in the will of him that wants to say that he knows itEudemio is satisfied with this answer and does not contradict it. He asks thathe will declare who has made in the world so many brave and Skilled Men, sincethe skill is so excellent and the brave deed rare in the men. Who?Each one is a friend of his similar.Customs already investigated in the vulgar


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The ignorant envious: never believe they don't seeSays Charilao, The envious, the hated, the fearful, the ignorant, the defective. Because the coward and the ignorant could not make a great thing, they come tohave a little of it and to speak ill of it. The discreet have to reverse it.That all appears difficult and does not do it. He praises and esteems itgreatly. So you know that Plato has dealt with the verses of Antimacho. He thatlearns of it appeared good. I say that he that does not learn should be better.Moreover, the envious ignorant cannot do to be such a coward. Nor can hisjudgement discern if it is good or bad because he is so awkward. He says that it makes it much easier. Because he does not obtain these, the honor goes to thosewho deserve it. If he has bad will already, than he cannot attribute it. Hegives it to others such as himself. For that he loses the admiration. He knewall that is easy and common to many. And so by the same case, a thing may betrue. He who contradicts it had to have reversed the lie. And so they both bring a suit having much that they give credit for to increase the number ofignorants. And it is not astonishing that a custom perpetuates and is alreadygreatly received by the ignorant. He measures the knowledge and valor of thingswith the narrow limits of his small judgement and oath. Neither considering itnor weighing it so they are of his nature. Nor do they carry the skill. Ratherthey feign, without some fundamental reason, the imagination that first appearsto them. They think that to them it represents the Skill that they profess only

in name. They do not believe these things that others do, because they have novision. Nor did they do it. They used avarice with the credit of the truth. They were extravagant with falsehood and lies.Effects of the maliceThat this was so, responds Eudemio. Some will have you believe that they weremen of credit, that they do what they say and much more. Already you know thatthe men of honor fear to say. It is with difficulty that they have to do. To methey do not appear to be such inconsiderate men that they do not give honor tosome with reason. As in any art there is many grades besides the best and themost supreme. They all deserve to be praised, each one in his place, principally selling and hiring for skilled men. Understanding the arms, they publish.

More come to know the old Skilled MenThen says Charilao, so you ask us to understand the Arms and to be skilled men.I call Skilled Men, responds Eudemio, those who know how to do tricks. And tounderstand the arms as they say. They know to apply a cut with a reverse, athrust with a two handed blow, a warning with a deceit in all the species of the arms.What significance is this name "skilled men"?Conclusion of the skillCharilao smiles a little at these answers and says, you know that skilled man is general name. All those things are good practices. The action is as the word.It's one thing to understand the Arms and another thing to be a skilled man. A

skilled man is he who is practiced in the practical aspects of the Arms or inthings of the practical nature. To understand Arms is to know the Theory ofthese practical aspects. He always has to be exact in the execution of thewounds in the opponentIn that you see, replies Eudemio. What about those who say they know thepractical and not the Theory. The practical is all that they know.

You know, says Charilao, that they call this a cut, and this a wound becausethey heard it said. And also, a reverse because this is in use. And this atwo handed cut, and this a thrust. This is the Theory of the vulgar skills, if


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you please. The practical is that, if they want, the cut and reverse and thrust and two handed attack are done and executed on the opponent. Indeed they resort to objections. Given the opportunity for that, they can make the wounds anddiversions. If they do not give the opportunity, they remain without havingdone the same thing. And so they made certain to do that which they learn withsome and not with others because some help with his intent. Others theyunderstand because they go on to the future. They base all their Skill in theoccasion given by the opponent. Here they make good use of the Skill that theyknow to scold (if you can call skill what men do not make good use of nor canmake good use of) and the argument is often deceiving that it is not science.He knows little of the truth because the thing is not Science but a scientificPractice that he knows.Then Meliso desires to pick up this fight which is so agreeable to the skilledthat he makes good use of it. Occupying the place of Eudemio that very embersaid, You would have us first understand that they do not make good use of thetricks. Knowing this, what do you say of the practical? Declare for us thensomething of the consideration of it.The vulgar skill is a disrespectful thing to scoldVanquish the practice of this skillCharilao objects after a little time as if he wants to rest and later says,Although it is a difficult thing to discuss, these two parts of the Skill herewithout contradicting, I will attempt with my weak skill to not disillusion your

wish to bravely defend {16}the opinion, because, you see Eudemio, as far as this is true and you understand some part of the Skill. The skill is not as itappears. I will be different in this from the good Painters that paint thethings as they appear. I will give you this first to understand and then willtest it. It is no benefit to scold the Skill. It is bad to scold the skillbecause the man who is practiced in arms is more skillful and can overcome theone who has no skill and no practice in this. This is because he does notdiscuss when to be the skilled man in thrusts, steps, repairs, diversions and in the knowledge of them. However many executions of the wounds on the opponent,he knows the Skill and have the name of it. Others apply this Skill, you will

see, in a time and place convenient without that intervening occasion.You have to know it to be skilled.It appears to me, says Eudemio, that knowing the tricks well, they do themalthough they anger the skilled men.Against the skillThe tricks deceive those who do not serve the truthNo, you will concede, responds Charilao, that the spirits of men have theirpassions and this changes it. It is different when this causes anger whenpeaceful and quiet. If it is the spirit that is principal in the man, it is the fundamental basis of all the Exercise of the Arms. Also it will be the strength and boldness. Breathing is different when it has to procure and conserve for

the rest of the parts and instruments of the Body so they can use theiroccupations. Later, others have wounds. Accordingly they scold those whofence. For this reason they will not do it nor does the Skill avail any byoffending those who trust in it.According to this different reason they have to belong, says Eudemio. They have more to do with it. In essence, it is the same cut as fencing, and the samethrust and reverse and they move for the same reason and it is the same man that they govern.


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Against the skill vulgarOf the particulars no there is scienceThe appearance of the face deceivesAgainst the skillThe danger hinders the choiceThe things that make the skill falseThe job of fearAgainst the skillTruly, says Charilao, neither the cut nor the other kinds of wounds aregenerally different then. They can have more or less parts in their movement.They come here to start it more quickly or more slowly than it requires for theproportion you say now. So there is no art that considers the particularsbecause they are infinite and unknowable. The movements by which they achievethe wound in the Skill are cut, reverse, thrust or attacking conversion. Andfor each one of these movements there are defenses formed that the commonopinion calls contraries. You will concede later that for each one in particular they have their wounds and that in each one of these the body moves in adifferent manner according to the goals. They distinguish in each the postures, not having such a beginning as the contrary. It is not for us to know whatSpecie of wound is formed against us. Because of that it is not even. Itcannot be a science. To follow it by the conjectures of the face deceives moretimes. For that manner you do not know what trick or kind of movement you have

to apply for the protection and offensive position to the wound the opponent.It does not have a starting point or comparison that applies. Thus finally,there are times we do not know the posture of the contrary nor with what kind of wound we have to use to offend and between which has to be the movement you have to apply against what the other does. He always comes to lose the juncture ofthe wounds because the danger removes the choice. Because of this fear, thereis no real skill. So I profess that with all its life. The sudden intention{17} suffer no delay. In that place of strength does not carry the science ithas to have. To cause delay and danger, and the danger, fear. Fear removes the strength and restrains and subjects Spirit and confounds the memory. Lacking as

these parts our Skilled Men will use well the Spirit and Skill, because theplace of the skill is the memory. The one who has the key to the strongreminiscence is the guard. So this spoiled gentleman prevails and orders it all and what is missing is the skill. It is very clear since we have seen it manytimes that in the necessity for what was invented the more skilled man forgetsthis. Half of the danger is in abandoning them. Even in Fencing, in easy timethe effects was made true. The good Pilot, having to be the skilled men, in the turmoil and danger proves his value and knowledge. Especially in the Art wediscuss, difficulty shows virtue.In difficulties, the Art is polished

Eudemio responds. Giving us, in the experience of each day, such manifestexamples, it is good we see what the skill is missing. I cannot forget to saythat this science is very fortunate to the man for the conservation of political life, and to augment honor, to be esteemed, and to want the good, and to fearand abhor the bad.Defense for part of the SkillIf it is science, says Charilao, how can it be lacking? And if it is lacking,can it be science? Do Skilled Men ignore what they do for good or ill toguarantee it?


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Against the skillTo this responds Eudemio, that lack is not the fault of the Skill but theskilled men. These rest in the confidence that they have in it. Seizing theirthoughts, it presents them to the dangers of the spirit and the skill neitherthey have place nor can have place. And it is such that knowing the faults ofthe skilled men is no reason to attribute fault to the science that is the cause of such noble effects in the men. Largely in that they truly enjoy this name.Strong defense for the part of the skillAgainst the skillThe occupation of the vulgarGood you say, says Charilao, more that you concede to us that lacking the skillwhich they all know. With conscience, each skilled man is 1000 witnesses. Iwant to test it contrary to our opinion. The science is true because itproceeds of things really not lacking the truth. Then the science does not have to be lacking. If the skill is lacking, it infers well that the skill isneither science nor truth because if it was, it will lack nothing. This isclearly not true so it has to be lies. This is an extreme point. That if, with attention, you look at them who are the more skilled and valient men who trustin the skill, then they discuss and base their pretensions in lying things.With great difficulty they say some truth, because his study is to tyrannize the

credit with falseness.Definitions of the vulgar skillEudemio says nothing to this reason. Thus it is more confusing than satisfyingwhen Meliso replies, You do not think, Charilao, to undo so easily the opinionof Eudemio. First you have to say to us the definition of the Skill to confirmit.Definition of the Skill trueVery well, says Charilao, that you begin asking things like that when you havereached to work to distribute the shame that it will give between both of us.The skill of the Arms is not another thing, but a vanity that they have giventhe ignorant men. It is the loaded leaves without any hope of fruit of thewonderful Tree. It falls in the world so that any who arrive makes firewood ofit. So the ignorants have done to the poor skill until now.

I do not ask for the definition of the vulgar skill, responds Meliso, but theessentials of the true skill.[18] The skill, says Charilao, is a knowledge and habit that teaches us how toinjure and to defend against the contrary.The things that teach the true skillIt appears, replies Meliso, that you will not be able to show that it isScience. Teach the qualities of the effects of the movements about the skill.Understand your principles and know the part where they have to follow the trueroad to make certain injuries by means of the posture the contrary will take.For this same reason, Charilao said, I want to prove that it is not science.This will, said Meliso, fly with the wings of Icarus to fall in the ocean.Note against the skillThe vulgar skill in the will of the contrary

The things that impede the action of the skillIf it were, said Charilao, the reason that I will give it will not judge thetrue intention. You say that the Skill teaches how to give injury by means ofthe posture that the contrary will take. Now, since you have attention, thisinjury has to be executed according to the posture the contrary has. Theposture of the contrary can be how I want or how he wants. It is impossible for me to force the posture I want, but it is a case. He is contrary to your willand directs his posture. So understand that he takes the posture he wants. Bythat he has no effect on my trick by means of the posture that I see. The man


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changes it when I have it more steady and firm. It will not benefit me to becarried to think against it and it will agree to offer new tricks to theunderstanding. The contrary retains a large space to offend me by it exceptthat with the same proportion I will take for my attack. He will make my spaceto his will. And if by missing me his posture becomes what I want, I will do my attack. He does not follow it because of this. All the Skill is the will ofthe contrary and the choice of his posture by his foreign will. So it is unable to be Science. Nor is it possible to suggest thinking to scold or to play thecontrary man with his own operations. Since in no manner can I know how to putthe contrary. Nor afterwards is there some such clever way to put him. I couldnot understand nor predict where he has to take his posture so that I hadknowledge of it, but there is no asking him about his choice. It would beignorant to ask him about his posture and the rest of his tricks and thenattack. The skilled man is not able to carry with truth or certainty someproposition thinking rather than knowing what is without science in the point he has to serve.Concerning the skill, responds Meliso, more tricks give understanding and prompt the memory to satisfactorily apply to the occasion that the contrary will give.Against the vulgar SkillEffects of fear

The causes because the vulgar skill does not serve the truthBeing thus, says Charilao, he will have between the understanding and reasongreat doubt upon which will be the great trick. Thus he will chooseinconsiderately each one and will lose his ability to effect the will. And nothaving some definite points that in each moment can serve, he has cause to fearthe danger. They who open the door to the Skill are unable to behave finallybecause fear alters the judgement and he loses the memory. So, they confuse the tricks because the Master is unfaithful in all things and the skill has itsplace in the memory. At this point, he loses the skill's operation. Fear isthe principle cause because when they have need of the skill they learned, it is not there. Using then the common and natural basics taught to all, they make

the skills when they are angry. Because of these things, we do not have science before we reach them. They reach that before we are frightened.Defense of the part of the skill[19] It seems to me, replies Meliso, that the choice then has of to be in apoint and not a sign of the skilled man's trick until both are in their posture.

There he conforms to what happens and applies with promptness.Against the Skill vulgarOf the things that happen not all have to be scienceDeclaration of the proverbNote against the skillYou do not persuade us, says Charilao, that the skill is not science and that it

cannot have certainty. You want it to conform to what has happened, to apply it in a more narrow range of posture so that if you are thinking of a trick to make against a cut, the true contrary throws a thrust. Or when he has to make amovement, it quietly deceives true intention. Does it appear to us that youwill remain good with a true trick making what was in danger of no effect? Youknow well what things are possible and that they result in a thing that cannothave science with a good outcome if sometimes they have happiness that should


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happen always to the skilled man. It is so with them who are with them and with those who are not. So is born the common proverb: the edge of the sword passeswhere it wants. To take comfort and to cheer up understanding, they scold those who are not skilled men along with those who have a name in the skill. Andwhere this is uncertain, truth will answer for all. Such works of art alreadyknow that they are with the effects of nature so that they have no need of thehappiness. Because without it, he will lie and deceive and form science andtruth how he wants. We have not seen that I teach our Master a trick and wemake it both at once and he happens to be right and I happen to be wrong. Isthe Master false or the exchange? This cannot go without a fault of the trueknowledge of the cause because each trick has no understanding of your posture.

Nor is there a fault in where to apply the trick, because it was equally true in both. Now you will want to know simply if I will call this an error on the part of the skill or on the part of the skilled men.The error of the skilled man.Then says Meliso, it is the error on the part of the skilled man that has notapplied the tricks as one asks. For, if he does not begin at the certain pointrequired, he comes up wrong more often.Against the skill

On the contrary, responds Charilao, we have his informed experiences. We willfind the tricks infallible if in truth he never misses. We see each moment that the man begins a trick on the part that the same skilled man was taught. Forthis same trick, he misses it sometimes but gets it right other times.Defense of the skillThe things that compose the woundTo this Meliso responds. Then we have not been teaching the skilled man thetruth because it cannot be that neither happens. If sometimes he gets it right, there is truth in it. But the true skilled men have not seen nor known that all is done or exists for art or for nature or for an event. Who cannot have truth?

How do you know, says Charilao, that this truth is in the skill and not in theskilled man?The cause is the mistake of the skilled manIn this, all strength is in the skillThen Meliso responds, the cause is the wound it makes and the movements it forms without which it cannot give the contrary. Know that the first movement andgreat principle of all is the movement of place. From where may it come thatthe skilled man makes the error without knowing the cause. He begins with theweakness of his sword in the strength of the contrary, or he exchanges thisfirst with not knowing who is nearby or remote in the profile or he does not

know the distance that there is between part of the sword and the Body of thecontrary or he ignores the nature of the movements. They are all the strengthof the Skill. If these things do not reach his understanding, the Skilled Manis in error for all the tricks. Finally, with no warning he is required to doit with certainty. Because of this, the Skill has no fault. The purity of thetruth remains in spite of the false artist.Against the Skill[20] Defeated a little in this, Charilao responds. It is good that you saythis. We see each day that the same trick in two equal men without one givingthe other his end. The first does not increase it nor diminish the parts of the


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movement they make. He faults them, certain the one and not the other does notknow the cause. So there is no error in what he does since it is all one, buthe is wrong to do it. He was wrong, so it will not be certain when a man hearsof his tricks tomorrow without knowing anyone to give some reason to be certainor to be wrong. He does things often that with art he cannot do.How it will invent the SciencesAll this does well for me because there is an error manifest in what you sayabout the skilled man, says Meliso. It is an error to not speculate withattention about the particular experience that brings the universal knowledge of the things. At the right time, the skilled man knowingly does with experiencewhat he found in the truth. Science will hold outside of all opinion. He hears correctly and another day does not owe to be in the great or poor dispositionthat has the man a day more than another. The Doctor does not lose authoritybecause he does not cure the infirm. Nor does Rhetoric always persuade theOrator. So also the Skill does not lose because the Skilled Man is wrongsometimes and right so often.Definition of MedicineThe things that have to be considered for the Doctor to be rightHe agrees with us on the occasionThe occasion he has will differNote against the Skill

Against the SkillThis is good, responds Charilao. You say this time that only the Skilled Menare wrong. Such we never know what Men will learn in peace or in war. You sayto me that the essence and effect of the truth is the work of the disposition of the man. It is true that a thing that is white in my hand will also be white in yours. It cannot have any disposition that contradicts it. 2 times 2 is fourand, unless you add to it, it will never be able to be 7. Consider what you say about Medicine. We know that it is an art that will invent reason andexperience to conserve the sanity and to heal the infirmity. The Doctor paysattention to the Region of the body and to the type of the year and the age and

the custom and the infirmity. The Doctor is suited to the Medical Practice andknows the virtue and the state of the Sky, and what the temperance or qualitywas yesterday that we participated in. He may know what the type of the yearand the Region of the body corresponds to in this temperance or quality of thestate of the Sky he understands. After this he considers the nature of the Sign of the Sun in great infirmities or the Moon in the lesser infirmities andconsiders the aspects of the Planets which give attention to the prosperous oradverse days the infirm was born under. On the principle of the infirmity, helooks at the color and by means of known causes the qualities of the excrementtell what humor prevails. If he luckily conforms to applying things that aremore appropriate to the certain art. The adverse event is not the fault of theDoctor having perfected on his part all diligence to applying the medicines

conforming to the occasion according to what Hippocrates said. It is so quickthat all the esteemed Physicians know to make the choice of the dispositions inthe great occasions. Since his patient is to pass quickly, he is required togive grand attention and vigilance to capture it and seize it by the face.After the patient turns, there is nowhere to seize it, nor is it so small thatthe patient can be treated. Also lacking in another part of the principle isthe time of the occasion. In the occasion there is little time. It is thenature of the undertaking that he cannot [21] be punctual. He may recover somany times in time. Others happen in occasion after the manner of the time inthis occasion. The occasion is not late so much as delayed, because of the


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causes give the most variance when they are ignored it. In infirmities, theyhave various successes. They reduce this all and say to the occasion, whichafter losing a time has great, difficult doubt in all the things of the skill.Where there is so much science, it proves with the experience of so many years.

The difficult Authors find so many difficulties when it has no definitecertainty of something that agrees with the Physician. The skill does not havesome certainty. It ignores the truth. Of all its parts, will this be hisdifficulty? If the Orator does not always persuade, it is very different thanwhat we discuss. Is it enough to speak well with embellishments? Demosthenessays that the fortress of his eloquence depends on the happiness of thelisteners. This is more true in the skill. If a trick is true in the Master,it will not be in the Disciple.The science is in the thingsHow it finds the truthIn that they are deceived by all the thingsThen Polemarcho, who gives very little attention, has heard this withoutspeaking. He says, if the science is in the things, and if in them he findstruth, who will continue trying? He knows more things and without doubt somewill also know and some will know more truth. The truth of the skill is in itsmovements, in its postures of body, arm and sword, whether weak or strong. Thetruth is in the proper giving of injuries and in applying the kinds. So if theskilled men do not find truth, they are deceived and not the skill. You saythat the disposition is acquired by actions. Until you make it a habit in this

by means of the cause that you call truth, the understanding cannot be deceived. To be the truth with equality of the thing, he has to understand it to the same

level of understanding. This may agree with the reason of the truth that isderived from the understanding of it. He has to understand it, in understanding the essence of the proposition and informing the understanding which is alwaystrue, are they deceived by falsehoods of the skill and the rest of the things?The knowledge proceeds to what I want and LoveThe human understanding is a mirror of the real thingsHe finds good and bad in the thingsIt is the deceits, says Meliso, that I collect of the false things that give the

meaning to the understanding and come to deceive it. How can you love a goodkind of thing that is really bad? It is because our knowledge precedes theLove. Nothing will be able to love if first it does know it is a good kind ofthing. Nor is it so small a decline in the knowledge of the man who first doesnot find it to be right. Human understanding is a Mirror or image of the realthings. I strongly believe that nothing can be loved that first has to reallybe and appear to be good. There is nothing just that you want to persuade us so many ways. You know the truth of the skill that cannot be deceived in it. Youdo not understand that my intent is more to sustain opinion than to say thetruth. Know that after understanding the manner of a thing, it has the divineunderstanding which depends on the human understanding on which it must not

depend. For this reason, to affirm or to deny the truth changes nothing in thetruth. The truth touches the skill. Nor does it say little of the truth orfalsity in the things. They leave to comprehend the understanding of the thing.

For our liking, you contradict it [22] and do not say I ignore the cause. Hesays the true or false understanding, and as such whether the things are good or are bad and whether true and false.It is true and false in this understandingAnd how Eudemio admires to hear it. He asked that they declare with easier ends


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how the past understanding is true. If it was always true, how could it befalse?The truth is primarily in GodDefinition of the truthTo this, Meliso responds taking to Charilao the hand that he will want torespond to. You know that the thing understands compared to the divineunderstanding given and, because it follows the likeness of the idea or thespace, that this eternal Thought proceeds to speak the truth. Here we saydurable truth has the truth of natural stone. In this respect, he finds thetruth primarily in God. He attributes it to the Divine understanding thatequals and measures things this way in the definite nature of the same. Nothing is true but the propriety of nature that establishes the things. If you want to consider the second, he outlines that they have part of the Creator,constituting in his nature with the speculative understanding. You find against the opinion of Charilao that the truth is first in the things understood by theSkilled Man and not because he published an ignorant, deceiving thing that isfalse. It is for this same reason you do not have truth if you appear to follow the fallen.Falsehood is proper to the imagination

To this Charilao responds, the great feeling that you have of me appears morefriendly to me and to vulgar opinion of what is true in what I discuss. As youknow (so says the Philosopher) by chance he knows the major part of theessential things and they are not so successive that the skill contradicts themthat they may not be more permanent. This is especially so since I have mypart, the experience of my actions to understand the skill. Because of thislikeness, my understanding is truth. Falsehood is more proper to theimagination you have, and if you consider without passion, it will conform totrue understanding leaving me to measure the reason that I have in the science.

This is a firm knowledge acquired with large discourse of days that never retire the reason.

Definition of scienceThe things naturally measure our understandingEach one can be a light in what it knowsThe thing is trueHow it deceives the understandingThe truth appears distant, replies Meliso. He will be poorly able to mend myunderstanding with true opinion. With your words you give us a goodunderstanding of the hatred that you have for the skill, more intending. Thescience has small fault in this but, if you wish for our courtesy, that willdeceive. I suggest that it appears contrary to me than what you say. Iunderstand it because you carry the advantage of many curses in the practice ofthe skill where I persuade in faith of the friendship we have. With your trueopinion you affirm against the skill. I do not leave off understanding myself

that what you are conceiving is false. It is true that we take natural thingsas science. They measure our understanding. In like manner they measure theDivine understanding according to the pertinent dispute you give us to know it.

If understanding of the others are measuring with the truth of things, the truth is wandering and singular that measures them. I certainly cannot understandthat discourtesy. How does low birth so humble finds in it so noble anintelligence. Well, it is true that with just cause they can understand more to


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overcome the banner before us. With us, you have experimented for a long timein these things. For this reason, I believe [23] that you know it better thananother because you know particularly the corners and the hidden things that the skill has. In this way, a man with so many years on his job then is a goodjudge in the face of what he knows. He speaks with liberty about what he knows.

If it is so that you have the true likeness of the things that you address, you are affirming it through no fault of ours. I return to our understanding thehonor that you omit. I put it in the place that it deserves. My wish pretendsto have what is between the men. I judge for truth and I say that ourconfidence is rational. Taking the truth in the rigor that you say is nothingother than a proper and perfect and equal likeness of the experience we have tounderstand the Skill and a conformity of the false understanding that deceiveswhen it has in some likeness that does not conform with the truth of things. Igrant that it is preferable to address Charilao.And how, Eudemio asks, is it marvelous to others?The Authors had no MasterThe best Master is the mind of each oneThe office of the sensitive potentialsOnly the understanding makes reflection in their actsCharilao, almost offended by the irony and joke passage, responds. If you want,

Meliso, pay compliments to our reason against me. You have been studying somesciences in schools and know them. I also recognize them and I have anadvantage (a thing rare for the understanding) and it appears to us that I lackthe understanding of the cause. With the diligence of my work, I will give aquick demonstration of what can have an intermediate understanding withoutlearning letters. Against other clever and overwhelming understanding, you know that the better Master of all is the mind, the judgement, the good diligence,and the ability of each one. Although you offend me, all this accompanies whatI wish to know. Arriving to this season, I object a little so that he wished to prevent the reasons to satisfy the doubts that they had been able to have.Later following it from the beginning this has continued. Know things that the

apprehensive and sensitive potentials do not receive only the likeness of thechances. None of all these makes reflection in the things of the trick, butonly the understanding of it makes their actions and receives the likeness ofthe quantity and of the essence and substance of the things. I will give you to understand that this has reason in the skill with much more than words becauseof how the natural things do not offend. They have reason and compete according to the essence of its nature. They are able to offend in some instances and for this reason the potential of the knowledge does not offend in knowing theessence of similar things. As we said before, the view does not deceive nearwhat is commonly by chance. So it has deceived Meliso to appear that I am

discussing against the skill, knowing that the understanding does not deceive so close to his object in perpetual contemplation of the truth. You aredisillusioned because of what you lack in the arms.The object of the understandingHow it can deceive the understandingIn the things of reason do not admit the authority of the ignorantHow it can deceive the understandingOther manners to deceive the understandingYou speak truly, replies Meliso, that where it directs the understanding is the


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proper nature of things. Because of this, it does not deceive nearly as much as you say. It is not so little in the first work (which they call simpleapprehension) that deceives him. It is not good that you have to appear forcertain that you think I want to give us to newly understand. If you will wantto understand, [24] the understanding endures deceit. It will respond from theroad to the little doubt that Eudemio has. It deceives both composing anddividing. When this act attributes some later thing to have understanding ofits essence and form, either some other thing does not compete or it denies that it agrees. He is able to be deceiving because you understand the Skill,although you understand its definition. It is not because he may know thatthing is a point, line, surface, body, angle, triangle, square, circle, center,and proportion. No, because this is already involved in Mathematics. Nor canhe know that a cut is different from the thrust and the thrust is different from the reverse and he understands some particularities of it to tell bad from good.

He raises testimonies to them that they well understand because he may have acompetitor without agreeing with anyone. This will not be a skilled man. Nordo we have dispassionate reason to say that a thing has the air of trueknowledge of the skill. The other ignorant man comes availing himself of twoother vulgar (infamous people) and raising a banner to sustain his false opinion

against the truth. He is guided by all his pretensions with envy and bad will.He brings us to disillusions. The rest deceives all points of this. We do nothave to be a believer of what they have given no reason to. For his part,nothing satisfies and returns to pick up where he left off. I say that he hasthe understanding which doesn't agree with the essence of the things that he has the feeling (as the saying is) to judge the common objects. From this, he isstrongly able to deceive true understanding principally when the definition ofthe essence of a things is attributed to another. So, a cut may be given thedefinition of the straight line, and to the circle the definition of the square, or the beast the definition of the man. Also, if he deceives in another manner,

he composes the parts of the definition that he is not able to apply. So if one forms this definition, the man is a rational animal with 4 hands and 6 feet.The understanding is not deceived in knowledge of simple formsThe truth cannot be deniedIt is enough, says Charilao, what you have given us about the vulgar whoseoffice is to contradict the truth. I respond with elegant wit. Bear with me, I am not very far from disillusionment. He says that in knowledge of the simpleforms understanding cannot be deceived. There is confirmation in what thePhilosopher says that the abstractions will not deceive. I see such speculative

maliciousness in our talk that it is not right to Arm the man of patience. Itshould prevent phlegm and reasons that satisfy us. In conclusion, we discusswith truth and resolution as required by business of such importance. Certainly only you are of singular opinion against it. The skill may be true or may havesome truth in it that all may have known. Arriving at this truth will venerateand esteem what it merits.The cause of such various opinions between skilled menBefore I overcome it, responds Charilao, the same thing may be true. Later theone who denies or obscures will deceive. Ignoring the skill is the most


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principle cause I can find of giving rise to so much variety of opinion and such ridiculous Sects before the skilled men. One says you should parry. Others say that he has to feel the contrary sword with the weakness of his sword. Otherssay that in no manner he may do it. One says to put the left foot toward theinjury. Others publish it false by affirming that it is better to injure withthe right. In some things they agree that all has to be false. In this wayopinion is divided [25] into true and false.The parts that divide the opinionThe office of the reasonAgainst the skillIn that he knows the nature of the skillThe experience cleanly removes the truth and undoes the opinionThe understanding, says Charilao has, as its object, the truth as we have said.

All reason works to find it. In finding the truth, you cannot have someopinion. The Skill is all divided by opinions that follow and are later foundto have no truth. In those opinions they cannot have knowledge of Arms.Because if it is true that a part of the sword remote from the center has little strength and is weak in the beginning of the movement, unavoidably it willalways be that he will know it. He knows the nature of the Skill by thequalities of the Elements. Since it is so, there is no one so rustic in the

World that he cannot be persuaded because if he denies it, it is not the quality of the light that we all understand. Having the experience cleanly extracts the truth or undoes all points of opinion. It is certainly obvious that the rest of the things are the Skill.It is very good, says Meliso, such I infer that where there are more opinionsbetween the skilled men, major difficulty in the knowledge of the true Skill isimplied. You have demonstrated a level road for all. Speak more to me aboutthese vulgar ones who always discuss the skill and the brave ones who have solittle of it.For this reason the cowards want to appear as Skilled Men

This, responds Charilao, is why the Anchor that doesn't know how to swim neverleaves the water, or consider the loves of Penelope who, unable to possess her,strive for their servants. Likewise these skilled men, being unable to followthe true name of valor, strive for always discussing the skill that is hisMinister with so little effect. There are men, and more of them, of low fortune and given customs and that they greatly fear the insults. All they can do isfeign this vanity of valor. They cover the name of the skilled man withdissimilar cowardice. This is the way of ugly women. Do they not supply nature with the artificial? This gives rise to brave, ferocious postures with plaguesand curses of the immoderate boasting. the expressions, grimaces, and movements

frighten the ignorants and do not attract them. The discrete are alwaysconsidered before them.The material that composes the trickThe reasons of Charilao all appear to be satisfying to the reasons of Charilao.

They are so prompt that they are convinced of the falsity of the skill. In anycase, they condemn the opinion through Eudemio with a doubting spirit. Itappears that he is not content with these reasons. Then he will want to returnto defend his opinion with new arguments. Charilao is confused and supposesthat they return later to the material of the skill in question. I will want to


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know about the things partial to the skilled men. These are cut and reverse,thrust and 2-handed blow, parry and deflection. These are common to SkilledMen. He is not able to give injury with a sword nor with other arms exceptthrough these fundamentals. Are these not the same that go with the Skill orwhat they call skill? He does all these things without changing them.The knowledge is acquired with useI don't know how to speak with certainty, responds Eudemio. It appears to me to be due to the pretence that they have to go further than others to apply anddefend the movements that constitute the wounds. So it goes , being that allthe learned ones do the same well and others poorly or become better than theothers.The importance of true applicationNo, I say thus, says Charilao. It is not whether to do them well or poorly butin [26] the application of them. Although the Skilled Man has applied it poorly still it gives a good injury, so another applies the letters to the syllablesand the syllables to the words. They constitute bad or good oration being theone structure, but you know that in Arms it is quickness.Definition of false quicknessQuickness, says Eudemio, conforms to what I understand and knows to apply. Itmakes one injury greater than another. Clarify that part that in the adversaryhas major effect.

True definition of quicknessAgreement that the skilled man has knowledge of the endsTo this, Charilao responds. If you do not know the time nor the place that each trick has to have, then this promptness you speak of is of little good use. Itis not this quickness we use in running, in jumping, and in speaking. He learnsto do things respecting that they are late and so in great things which arepossessed in the movements of the Body, of the hands, and of the sword or feet,of the face or intelligence. Quickness is a strength that passes and ends manythings in brief time. So he approaches the Body, the sword and its movements,and the steps. All the more quickness it has because it makes good use of thepart that gives it the beginning of each Kind of wound. The skilled man doeswell to leave his pretension. To ignore it says many times that a skilled man

doing the certain tricks sometimes and other times the contrary changes where he is and the skilled man changes his tricks first.Knowledge begins with useYou speak well, replies Eudemio. I believe you should proceed with theknowledge of the injuries and the understanding of where they offend in the end.

Through this he gets knowledge of experience.Here he says the tricks of first inventionHere he treats the tricks of second inventionThe learned greatly Deceived itThe fortune of the doctrineThat is a good and true skill, responds Charilao. It cannot know the contrary

because he does not give his place by being weak in movements. These he easilyknows is the will of the contrary to follow the Skilled Man to the end of hismovements. We have proved that it cannot be science without some certainty.For this reason, the adversary is sometimes assisted by asking for the skilledman and giving it. Other times he does not assist and does not injure. He isnot certain to do an arranged thing being all that he does, and who he does, and in whom he does. He stops it beyond what a man does in his tricks that isalways against a posture without differentiating his trick for the adversary.Because of his trick this is sometimes certain and other times, without changing


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them, makes them false although he has the quickness you speak of. That is what you wanted to give us without understanding. He has more who can work and apply the tricks of men with great strength. Those who are certainly great are always discussing Arms. Principally, it is deceiving when he learns more (according to Quintiliano) and makes good use of the augmentation of his strength, and thequiet of the Spirit and the lost fear. I will give this more breath when Idiscuss it more slowly in the Third Dialogue.What you say is true, responds Eudemio. They contend more with it than theyknow. His intelligence is good. He honors it by pretending foreign things forhis great disguise.Customs of the ignorant vulgarThe antiquity of ignoranceThe vulgar judge knows and understands lessCustoms that bring deceit with much apparent valorThe vulgar have more imagination than reasonThe reason you have, says Charilao, disguises that the man uses what he doesn'tknow and boasts of what he doesn't have in the way he has the Skill and valor.The time they have to spend learning they lose in reproving others. It is worse

that they discuss what they have no understanding of. The greatness [27] of the Skill is not humbled so much that it because equal to the lowness of theirunderstanding. I do not take more of our time with the strength of presuming to know. With ignorance we will be able to say with reason that Aristarchus saw in another time 7 Wise and in our time we cannot find 7 idiots. They all presumeto know more than scholars but are ignorant. So those whom we discuss all wantto appear to be skilled and valiant men (that Anacharis will say) so they marvel at what was said in Greece regarding the Craftsmen. They have judged this major

era appearing to give honor to those who know nothing; and, on all points, theyignore his art. We have now seen the shamelessness of those who profess themilitary discipline without knowing it. They murmur that they know it greatly.

If he does not know some of that knowledge, there is no more error in the arms.

He admires those who do not kill. Moreover they are so cunning that they dowith strength what they do not put in danger or leave with the opportunity andleave the honor with it. They are of such low spirit that they have to fleewhen they find great danger. There are men in the world that hate life byputting themselves in danger fearfully. These men they love and they separatefrom them fearfully. He confers this that they want what we have and we valuevaliants only because they want to appear valiant. Through our weight, they

procure that they believe it without having to work at it. They deserve it intheir imagination and with deceit, lies, and abominations.The solution of the doubt is the invention of the truthFor certain, says Eudemio, you have reason to be offended by the customsdamaging the skilled men. Let us leave this now for a time. Speak to mesomething (because it doesn't offend us) of the true Theory, how they have toapply the movements of the sword to succeed with them, and of similar thingsthat you will consider in the true Skill. It rejects my spirit and puts fear to true reason. The demonstrations that it may give will be more perfect (it seems


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to me) to induce later such things of doubt. Principally, the solution of doubt is the invention of the truth.The basics about the Fabric of the SkillI will be unable, says Charilao, to declare this well because the place isinconvenient for it. With no small and brief care, I have been able todemonstrate clearly what you ask. Nor can I purify each point that I willconsider. More because you remain disillusioned with true proof, I will saythat it all occurs basically as we have said in the principles of Philosophy and Geometry. Without them, it cannot have true knowledge of arms. Considering the skill in the next things, and verifying for a consideration of them many thingsthat they can't verify or prove for no more of them, agree to know these: theBody, the Spirit, the Act, the color, the view, the Touch, the posture, thedistance, the strength, the figure, the time, the movement, the quality, thesize, the end, the condition, the order, the mode, the Kind, the difference, the knowledge, the weight, the proportion, the measure, the disposition, the cause,the effect, the material, the form, the essence, the intention, and theattention, and the subject.

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