 According to Grosseteste’s treatise On Truth, truth is the conformity or adequation of things and speech, or more particularly, the thought expressed by speech.  This conception of truth as adequation had only recently entered the Latin West, but Grosseteste gives it a twist all his own, taking the speech in question to be that of God, the eternal Word. Thus truth (veritas) is a conformity between things and the eternal Word. Grosseteste claims that the eternal Word is itself its very own conformity to itself and thus may be identified with truth. As for created things, their truth is their conformity to their eternal model or reason in the eternal Word. Likewise, the truth of  propositions—a subclass of things—is their conformity to their eternal model or reason in the eternal Word. This, on first appearance, would appear to clash with the idea that a proposition’s truth is not its conformity to anything in God, but rather to the state of affairs in the world whose obtaining it asserts; but this appearance is deceptive.  A thing’s conformity to its eternal reason, its truth, is its having the being its exemplar specifies. Now, Grosseteste holds that created items have two kinds of being or perfection. In his commentary on the Posterior Analytics he holds that the second perfection of a thing is “the completion of the activity of the thing to which it has, as such, been established to be fitted and for the sake of which it has been established” (Rossi 1981, 240).  The first being of a thing is its simply being the kind of thing it is.  Thus, there is a twofold conformity possible of things to their eternal reasons. On the one hand, the eternal reason of a thing specifies the very kind of thing that thing is, and simply in virtue of existing as an item of a determinate kind a thing will necessarily conform to its exemplar in this respect and be true. Thus all human beings and all propositions are true, in this sense, in that they are the kinds of things they are, this being specified by their exemplar. A human being is a composite of body and soul, and a proposition is “the statement of one thing about another or one thing from another” (Baur 1912, 143). On the other hand, the eternal reason specifies the second perfection a thing ought to have but may nonetheless lack. In this sense a human being will be a false human being if, for example, she is vicious, falling short of the perfection of virtue specified in the eternal reason of a human being. Likewise, a proposition will be a false proposition if it fails to perform the function of a proposition, this being to state things as they in fact are in the world.  Thus, the ordinary notion of propositional truth, described by Aristotle as “to so be in the thing signified as speech says,” is a matter of a proposition’s conformity, in respect of second being, to its eternal reason, and this is for it to perform the function perfective of propositions, namely, to be in conformity to the states of affairs it asserts.