Two of these Essays had been published some years ago in the _Modern Language Review_,[5] and have been slightly retouched: four appeared during the course of the War, in a somewhat briefer form, in the _Anglo-Italian Review_[6]; while the Prologue, product of the so-called days of Peace, was published in the _Guardian_ of August 19th, 1921. To the Editors and Publishers concerned the writer hereby accords his acknowledgements and thanks; as also to his friend, Professor Cesare Foligno,[7] for a kindly glance at the MS., and for the suggestion that the critical text of 1921 should be cited.[8] Two of the Essays now see the light for the first time.[9] The longer of these, “Dante and Educational Principles,” a paper delivered at University College, London, in the Sexcentenary Series of lectures last year, may perhaps, with the reprinted articles on “Wit and Humour in Dante,” and “Dante and Islam,” claim, in a manner, to break new ground. But all alike are humbly commended to the patient indulgence of the Dante-reading public. LONSDALE RAGG. _Holy Cross Day_, 1921. DANTE ALIGHIERI PROLOGUE DANTE, APOSTLE OF LOVE _But we all with unveiled face, reflecting as a mirror the glory of the Lord, are transformed into the same image, from glory to glory._—2 Cor. iii. 18. These words form the sequel of to-day’s Epistle[10] in which the temporary reflection of the Shekinah in Moses’s face is contrasted with the permanent and complete illumination of the Spirit. They form the climax of a passage which, full of mystery and splendour, leads us up to those things which eye hath not seen nor ear heard—to that beatific Vision prepared for God’s unfeigned lovers, who shall shine with His own likeness because and when they “see Him as He is.” A month from to-day—on the day of the Holy Cross—we shall be celebrating the six hundredth “birthday” into the world beyond of the man whose eagle vision pierced, dazzled but unafraid, into the blazing glory of Paradise—Dante, the pilgrim of the world to come. St. Paul’s inspired and inspiring words bring back to mind the swift upward movement of Dante’s _Paradiso_, where the spirit mounts from sphere to sphere, from glory to glory, impelled and wafted by the sheer force of Love, till at last, in face of the Triune blessedness, it is plunged into an ineffable joy and wonder—ineffable because, as he says, “as it draweth nigh to its ideal, the object of its longing, our intellect sinketh so deep that memory cannot go back upon the track”— Perchè, appressando sè al suo disire Nostro intelletto si profonda tanto, Che dietro la memoria non può ire.[11]