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 creed, the poet may hope to achieve success in such an undertaking without departing from his legitimate method. His vision pierces to the world hidden from our senses, and realizes in the transitory present a scene in the slow development of a divine drama. To make us share his vision is to give his justification of Providence. When Milton told the story of the war in heaven and the fall of man, he gave implicitly his theory of the true relations of man to his Creator, but the abstract doctrine was clothed in the flesh and blood of a concrete mythology.

In Pope's day the traditional belief had lost its hold upon men's minds too completely to be used for imaginative purposes. The story of Adam and Eve would itself require to be justified or to be rationalized into thin allegory. Nothing was left possessed of any vitality but a bare skeleton of abstract theology, dependent upon argument instead of tradition, and which might use or might dispense with a Christian phraseology. Its deity was not a historical personage, but the name of a metaphysical conception. For a revelation was substituted a demonstration. To vindicate Providence meant no longer to stimulate imagination by pure and sublime rendering of accepted truths, but to solve certain philosophical problems, and especially the grand difficulty of reconciling the existence of evil with divine omnipotence and benevolence.

Pope might conceivably have written a really great poem on these terms, though deprived of the concrete imagery of a Dante or a Milton. If he had fairly grasped some definite conception of the universe, whether pantheistic or atheistic, optimist or pessimist, proclaiming a solution of the mystery, or declaring all solutions to be impossible, he might have given forcible expression to the