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 is now divided into two: for in the first, the opinions of others are placed; in the second, those opinions are confuted; and this second part begins: "Whoever shall define The man a living tree." Again, the first part which remains has two clauses: the first is the variation of the opinion of the Emperor; the second is the variation of the opinion of the Common People, which is naked or void of all reason; and this second clause or division begins: "Another, lightly wise." I say then, "One raised to Empire," that is to say, such an one made use of the Imperial Office.

Where it is to be known that Frederick of Suabia, the last Emperor of the Romans (I say last with respect to the present time, notwithstanding that Rudolf, and Adolphus, and Albert were elected after his death and from his descendants), being asked what Nobility might be, replied that "it was ancient wealth, and good manners." And I say that there was another of less wisdom, who, pondering and revolving this definition in every part, removed the last particle, that is, the good manners, and held to the first, that is, to the ancient riches.

And as he seems to have doubted the text, perhaps through not having good manners, and not wishing to lose the title of Nobility, he defined it according to that which made himself noble, namely, possession of ancient wealth.
And I say that this opinion is that of almost all, saying that after it go all the people who make those men noble who have a long pedigree, and who have been rich through many generations; since in this cry do almost all men bark.
These two opinions (although one, as has been said, is of no consequence whatever) seem to have two very grave arguments in support of them.