more rudely for the simple pathos with which Dante makes Argenti answer when asked who he was, Thou seest I am one that weeps.
It is also the one that makes most strongly for the theory of Dante's personal vindictiveness,
I following her (Moral Philosophy) in the work as well as the passion, so far as I could, abominated and disparaged the errors of men, not to the infamy and shame of the erring, but of the errors.
(Convito, Tr. IV.
c. 1.) Wherefore in my judgment as he who defames a worthyis shockingly discordant with that non-natural interpretation which, according to Dante's repeated statement, lays open the true and divine meaning. He had sought happiness through the understanding; he was to find it through intuition.
The lady Philosophy (according as she is moral or intellectual) includes both.
Her gradual transfiguration is exemplified in passages already quoted.
The active life leads indirectly by a knowledge of its failures and sins (Inferno), or directly by a righteo
ave abused the same: For it of honor and all virtue is The root, and brings forth glorious flowers of fame That crown true lovers with immortal bliss, The meed of them that love and do not live amiss. If Lord Burleigh could not relish such a dish of nightingales' tongues as the Faery Queen, he is very much more to be pitied than Spenser.
The sensitive purity of the poet might indeed well be wounded when a poem in which he proposed to himself to discourse at large of the ethick part of Moral Philosophy
His own words as reported by Lodowick Bryskett.
（Todd's Spenser, I. IX.) The whole passage is very interesting as giving us the only glimpse we get of the living Spenser in actual contact with his fellow-men.
It shows him to us, as we could wish to see him, surrounded with loving respect, companionable and helpful.
Bryskett tells us that he was perfect in the Greek tongue, and also very well read in philosophy both moral and natural.
He encouraged Bryskett in the study of Greek,