We might, indeed, concentrate our attention upon the history itself, rather than upon the Poet’s imaginative presentment of it at a distance of nearly five centuries; for Tasso was further removed from Godfrey and his contemporaries than we are from him. We might dwell on the fruitful analogies between the two Crusades—that earliest of all, and this last and greatest. We might note the curious resemblances and the curious differences, and see our own World-War prefigured in that old-time adventure which, like our own linked together representatives of almost all the European nations in one great league for an ideal, impelling them to give up all that the individual life holds dear, to forego all material hopes and prospects, for the sake of a Cause that offered as immediate guerdon little but danger and extreme discomfort, wounds and death, or worse than death. We might point to striking coincidences in detail, as, for instance, the original costly and disastrous attempt upon Nicaea—like our tragedy of Gallipoli in the same region—and the part there played by the treachery of a Greek King, a perfidy which, even when the place was won, robbed the Crusaders of the fruits of their victory. We might adduce the importance of the help rendered in each case by the allied flotilla, and the timely aid given in Palestine of old, as in Europe to-day, by the “handyman” of the Marine forces. Or again we might consider the fruits and consequences of the old Crusades, and see the promise of them on a larger scale to-day; the first-fruits already harvested even in the midst of the struggle—the widening of insular minds, the growth of international comradeship, the manifold educational potencies of an experience that involves at once the intellectual stimulus of foreign travel, the moral inspiration of strenuous, exacting and self-reliant effort in entirely new conditions, the spiritual stimulus of a daily and hourly converse with Death. If the Crusades did so much to educate Europe in olden days, what may not the World-War achieve, if followed by a “brotherly covenant” and a League of Peoples? But our present aim is a rather different one; following the lead given by Sir Sidney Lee to try, so far as we may, to look at our own times through Tasso’s eyes; to search and see if the _Gerusalemme Liberata_ has not a direct word to speak to our own generation. * * * * * Does Tasso’s own generous use of fancy make such an attempt too fanciful? We are dealing with hard, stern facts—the hardest and sternest that any generation has ever had to face; Tasso’s theme had the mellowing light of intervening centuries playing upon it, and his treatment is frankly imaginative. He opens his Poem (i. 2) with an apology to the Muse for his fanciful embroidering of the historical material— ... Tu perdona S’ intesso fregi al ver, s’ adorno in parte D’ altri diletti, che de’ tuoi, le carte.