Pope had tried a considerable number of poetical experiments when the Dunciad appeared, but he had not yet discovered in what direction his talents could be most efficiently exerted. Bystanders are sometimes acuter in detecting a man's true forte than the performer himself. In 1722 Atterbury had seen Pope's lines upon Addison, and reported that no piece of his writing was ever so much sought after. "Since you now know," he added, "in what direction your strength lies, I hope you will not suffer that talent to be unemployed." Atterbury seems to have been rather fond of giving advice to Pope, and puts on a decidedly pedagogic air when writing to him. The present suggestion was more likely to fall on willing ears than another made shortly before their final separation. Atterbury then presented Pope with a Bible, and recommended him to study its pages. If Pope had taken to heart some of St. Paul's exhortations to Christian charity, he would scarcely have published his lines upon Addison, and English literature would have lost some of its most brilliant pages. Satire of the kind represented by those lines was so obviously adapted to Pope's peculiar talent, that we rather wonder at his having taken to it seriously at a comparatively late period, and even then having drifted into it by accident rather than by deliberate adoption. He had aimed, as has been said, at being a philosophic and didactic poet. The Essay on Man formed part of a much larger plan, of which two or three fragmentary sketches are given by Spence.[24] Bolingbroke and Pope wrote to Swift in November, 1729, about a scheme then in course of execution. Bolingbroke declares that Pope is now exerting what was eminently and peculiarly his talents, above all writers, living or dead, without excepting Horace; whilst Pope explained that this was a "system of ethics in the Horatian way." The language seems to apply best to the poems afterwards called the Ethic Epistles, though, at this time, Pope, perhaps, had not a very clear plan in his head, and was working at different parts simultaneously. The Essay on Man, his most distinct scheme, was to form the opening book of his poem. Three others were to treat of knowledge and its limits, of government--ecclesiastical and civil--and of morality. The last book itself involved an elaborate plan. There were to be three epistles about each cardinal virtue--one, for example, upon avarice; another on the contrary extreme of prodigality; and a third, upon the judicious mean of a moderate use of riches. Pope told Spence that he had dropped the plan chiefly because his third book would have provoked every Church on the face of the earth, and he did not care for always being in boiling water. The scheme, however, was far too wide and too systematic for Pope's powers. His spasmodic energy enabled him only to fill up corners of the canvas, and from what he did, it is sufficiently evident that his classification would have been