nses, wherein the sense is often deceived.
Thus we know that to most people the Sun appears of the width of a
foot in diameter; and this is most false, for, according to the
inquiry and the discovery which human reason has made with its skill,
the diameter of the body of the Sun is five times as much as that of
the Earth and also one-half time more, since the Earth in its diameter
is six thousand five hundred miles, the diameter of the Sun, which to
the sense of sight presents the appearance of the width of one foot,
is thirty-five thousand seven hundred and fifty miles. Wherefore it is
evident that Aristotle did not understand or judge it by the
appearance which it presents to the sense of sight. And therefore, if
I intend only to oppose false trust in appearance according to the
senses, that is not done against the intention of the Philosopher, and
therefore I do not offend against the reverence which is due to him.

And that I intend to confute the appearance according to the sense is
manifest; for those people who judge thus, judge only by what they
feel or think of those things which fortune can give and take away.
For, because they see great alliances made and high marriages to take
place, and the wonderful palaces, the large possessions, great
lordships, they believe that all those things are the causes of
Nobility--nay, they believe them to be Nobility itself. For if they
could judge with any appearance of reason, they would say the
contrary, that is, that Nobility is the cause of these things, as will
be seen in the sequel of this treatise. And even as it may be seen
that I speak not against the reverence due to the Philosopher whilst
confuting this error, so I speak not against the reverence due to the
Empire; and the reason I intend to show. But when he reasons or argues
before the adversary, the Rhetorician ought to use much caution in his
speech, in order that the adversary may not derive thence material
wherewith to disturb the Truth. I, who speak in this treatise in the
presence of so many adversaries, cannot speak briefly; wherefore, if
my digressions should be long, let no one marvel.

I say, then, that, in order to prove that I am not irreverent to the
Majesty of the Empire, it is requisite, in the first place, to see
what reverence is. I say that reverence is no other than a confession
of due submission by an evident sign; and, having seen this, it
remains to distinguish between them. Irreverent expr