Armida, in Tasso’s scheme, bridges the gap between the seen and the unseen, between women’s work and the work of the Angels—good Angels, and bad. This brings us to another of Tasso’s _fregi_, and one of his most imaginative “embroideries”: I mean his elaborate description of the part played in the drama of the Crusade by the heavenly hosts and the hosts of the infernal regions. To the latter, surely, and especially to the magnificent picture of Satan’s Council of War (iv. 1-19), Milton must probably owe more than we ordinarily recognise. Among the most splendid passages of the Poem are, on the other hand, the descriptions of the counter-activities of the heavenly armies: God’s sending forth of Gabriel (i. 7), the Court of the Most High (ix. 55 _sqq._), Michael’s scornful, single-handed rout of the massed battalions of Hell (ix. 63-5). But mythological as is the tone in which these events are narrated, and mythical as the whole conception might have seemed to a more materialistic generation than our own, we shall be ready to recognise that all this strain in the _Gerusalemme Liberata_ is, after all, based, in a sense, on hard fact. It is, in fact, the Poet’s recognition of the paramount spiritual impulse which drove those hordes of Crusaders across a dangerous Europe into a still more dangerous Asia: his consciousness that the war they were waging was, in our present-day phrase, a “Spiritual War.” Have we not too our still warm and throbbing legend of the “Angels at Mons” and of the “White Companion”? Have not our own soldiers each his Guardian Angel, his “Defensor celeste” (vii. 84)? Whether Angel forms were seen at Mons or not, those of us who believe in their existence at all, believe that they were there, and not there only; but their force is everywhere joined to ours as often as we are really fighting “for God and the Right.” One further point, as regards angelic agency—this time the evil angels. Tasso, like Dante in his classic episode of Buonconte (_Purg._ v. 109 _sqq._), attributes to the fiends a certain control over the weather (vii. 115 _sqq._) Many of us would like to share this conviction with him when we think of the repeated occasions in which our well-planned offensives in the West have been wrecked by the sudden break-up of a fine spell. And to the intervention of St. Michael, on the contrary, we would blithely ascribe that most opportune change of wind in the early morning of the day when we first played with gas at Loos.