convent of Sant’ Onofrio, where the death-chamber and various pathetic relics of the poet are still pointed out. Students of Tasso’s immortal epic are apt to overlook the immense influence exercised on its author by his early Sorrentine days and surroundings. The _Gerusalemme Liberata_ contains, as we know, a full account of the First Crusade and constitutes an apotheosis of Godfrey de Bouillon, first Christian King of Jerusalem; but it is also something more than a mere poetical description of a departed age of chivalry. For there can be little doubt that the poet aspired to be the singer of a new movement which should wrest back the Holy City from the clutches of the Saracens, and set a second Godfrey upon the vacant throne of Palestine. To this important end the experiences of his infancy and his training by the Jesuits had undoubtedly tended to urge the precocious young poet. The servants of his father’s house at Sorrento must many a time have regaled his eager boyish mind with harrowing tales of the infidel pirates who scoured the Tyrrhene Sea within sight of the watch-towers on the coast; within ken, perchance, of Casa Tasso itself, perched on the commanding cliff above the waters. Scarcely a family dwelling on the Marina below but was mourning one or more of its members that had been seized by the blood-thirsty marauders, perhaps to be brutally slain on the spot or to languish in the dungeons of Tripoli and Smyrna, eking out a life of slavery that was far worse than death itself. Stories of tortured Christians, like that of the pious Geronimo of Algiers who was tied with cords and flung into a mass of soft concrete, were common enough topics among the Sorrentine folk, all of whom lived in constant dread of a successful raid by the Barbary pirates. For, despite the efforts of the great Emperor Charles the Fifth to protect his maritime subjects, the swift galleys of Tunis and Tripoli out-stripped the Imperial men-of-war, and continued to carry on their vile commerce of slavery. Such a state of terrorism must have appeared intolerable to the highly romantic, deeply religious spirit of the young poet; and his Jesuit preceptors, working on the boy’s imagination, were soon able to instil into his youthful brain the notion of a new Crusade which would not only sweep the infidel ships from off the Italian seas, but would also recapture the Holy City itself. The Church, beginning at last to recover from the effects of Luther’s schism, was once more in a position to re-assert its ancient authority over Catholic Christendom, and in Torquato Tasso it found an able trumpeter to call together the scattered forces of the Faithful, and to reunite them in a holy war. Astonished and delighted, all Italy was swept by the golden torrent of Tasso’s impassioned verses, that were intended to urge the Catholic princes of Europe to the inauguration of a new Crusade. Nor were the times unpropitious for such an event. Tunis, that hot-bed of