the Truth
according to the chief intention, which creates in the minds of the
hearers a desire to hear; for in the first treatise I reprove the
False of Untrue in order that, the false opinions being chased away,
the Truth may be received more freely. And this method was adopted by
the master of human argument, Aristotle, who always in the first place
fought with the adversaries of Truth, and then, having vanquished
them, revealed or demonstrated Truth itself.

Finally, when I say, "First calling on that Lord," I appeal to Truth
to be with me, Truth being that Lord who dwells in the eyes of
Philosophy, that is to say, in her demonstrations. And indeed Truth is
that Lord; for the Soul espoused to Truth is the bride of Truth, and
otherwise it is a slave or servant deprived of all liberty.

And it says, "my Lady learnt Herself to love and prize," because this
Philosophy, which has been said in the preceding treatise to be a
loving use of Wisdom, beholds herself when the beauty of her eyes
appears to her. And what else is there to be said, except that the
Philosophic Soul not only contemplates this Truth, but again
contemplates her own contemplation and the beauty of that, again
revolving upon herself, and being enamoured with herself on account of
the beauty of her first glance?

And thus ends this which, as a Proem or Preface in three divisions,
heads the present treatise.

CHAPTER III.

Having seen the meaning of the Proem, we must now follow the treatise,
and, to demonstrate it clearly, it must be divided into its chief
parts, which are three.

In the first, one treats of Nobility according to the opinion of other
men; in the second, one treats of it according to the true opinion; in
the third, one addresses speech to the Song by way of ornament to that
which has been said. The second part begins: "I say that from one root
Each Virtue firstly springs." The third begins: "How many are
deceived! My Song, Against the strayers." And after these general
parts, it will be right to make other divisions, in order to make the
meaning of the demonstration clear. Therefore, let no one marvel if it
proceed with many divisions, since a great and high work is now on my
hands, and one that is but little entered upon by authors; the
treatise must be long and subtle into which the reader now enters with
me, if I am to unfold perfectly the text according to the meaning
which it bears.

I say, then, that this first part