visit, there seems to have been only a slight awakening, partly, we fear, owing to the sad contentions among the infant congregations. Alas! that spirit of party has proved too often the bane of the religious movement in Italy. But at least in the Valdese congregation at Genoa there is now some sign of life, under its present active minister, Signor Jalla.

Truly the spirit of mammon also depresses the Genoese. Indeed, it is sad to hear that all the centres of industry in Italy suffer thus. More sad is it, too, when we reflect that in each there is an element which ought to let its light shine before their fellows, and point to the Truth. But this element of a Swiss and German colony rather hinders than advances the Gospel of Christ; for their pastors are, almost without an exception, Neologian. And yet, in some of these very churches you see the crucifix; and in the Holy Communion, the "wafer" seems like the Host of Rome; while at their funerals an uplifted crucifix makes the procession like that of Rome, only without the candles. An adaptation of the Venetian motto (p. 207) would suit them, "Siamo Svizzeri, e poi Christiani." Next Florence. Dr. Wylie's description of this city and people are drawn to the life. (Chap. xii.) There is the Valdese College, and the Claudian Press. We cannot understand how it is that so excellent an institution as the College, with such professors, has not been made use of to a far greater extent to train Evangelists for Italy. Some indeed say that the authorities there do not lay themselves out to become purely Italian; when, for instance, they say French is the language of the College family. But we cannot understand how this can be, since the men who now act as professors have had abundant opportunities to have returned to their native valleys, if they had been so minded; but they labour at Florence still. Of the work of the Claudian Press it were impossible to speak too highly, though one would like to see fewer translations and more original works published. (See a summary of the publications issued, pp. 224-226, 236.) And, above all, we must not omit to allude to the labours of that learned man, Dr. De Sanctis, whose treatises always find ready acceptance with all classes in Italy-a man whose writings have done more for Italian evangelization than all the other names that stand out before the public, and whose name will be remembered long after "Ichabod" has been written on the De Boni's, Oddo's, and the rest.

If we pass to Naples, we find that evangelization appears to have taken a firm hold on the native mind; and, abroad as at home, people coming out of such utter darkness love to stand in the light. "She loved much to whom many sins were forgiven." We are more hopeful of Naples than of any other

part of Italy; for it is there the school appears to be allowed its due importance, and, under the able administration of Mr. Buscarles, the priests have work given them to do, to prove them. (p. 257.) And the Emancipatore Cattolico Journal comes out boldly as the organ of the priests and teachers who still are held in the Papal thrall, only seeking opportunity to burst their bonds.

And now we must leave Dr. Wylie to tell, in his own words, much that is full of deep interest and profit on various matters (even Rome, its rulers and people), to glance at the present state of the religious movement, and its bearing on the future. It is truly a "mystery" how the Papal system continues to maintain itself in Italy, and also to sway the nations of the earth. But we see there is a rising up against it, especially its temporal power. And if that "shall be put an end to, what then? France, Austria, and all the Catholic kingdoms would, sooner or later, separate from the see of Rome, and erect themselves into independent national churches." (p. 326.) A consummation devoutly to be wished; for it would surely benefit each church, thus led to think of Him who is the true head of the churches.

It is a hard conclusion, forced on every one who has experience of the Papal system in its integrity, that there can be no peace with Rome. The late Encyclical has declared it must be so. It tells us what the Papacy desires to bring about in every country of the world, our own included. For this object Rome's minions are labouring among us. Would it not be good tactics to create a strong diversion in the heart of the enemy's country, and carry war even to the gates of Rome? Then what are we doing? Italy cries to us, "Come over and help us." She wants something more than moral support. She needs at least the sinews of war, and officers to train her hosts to the battle. How can the Italians believe us honest in our sympathy for them, if we only express it in words. Doubtless some of our countrymen do express sympathy in deeds, and do help the work of Italian evangelization. But where are the faithful children of the Church of England? Alas! some professing members of it support an entirely opposite system in Italy; and more, by their disloyal expressions, lead those who are ignorant of the true character of our doctrine and system to despise both, and to persist in their own disorderly

movement.

Some, again, are pleased to help the ancient Church of the Valdese. And certainly there is to be found the most trustworthy agency at present available. But somehow it does not make the progress one might have expected. It may be that these children of the Alpine valleys are not of a nature lively

enough to touch a sympathetic chord in the hearts of the children of the sunny plains; and it may be that the cold Presbyterian form of worship, seeking little response from the assembly, does not commend itself to the mercurial Italian. While, on the other hand, many and frequent testimonies inform us of an openly expressed preference for a form of worship like ours, as likely to meet the wants of Italy in this matter. True we are now treating of the scaffolding rather than the building. But such aid is a necessity, while we are careful to lay the foundation deep on the Rock of Ages, and build up a spiritual house upon the doctrine and fellowship of the Apostolic age.

Then the need for Italy is of men who will come boldly forward and plead for the whole truth; who will not truckle to ignorant prejudices, nor condescend to Jesuitical devices; who will inaugurate a new era in the awakening of Italy, and call themselves Protestants and Catholics in the simple sense of such terms; and thus seek to have a bond of union with the Lord's people in all countries and in all ages, though they may differ in some outward forms.

Now that such a movement would be truly acceptable in Italy, we can appeal to the fact that any treatise on a religious reformation is almost invariably noticed by the Italian journals as a desirable object; while the movements of the Evangelicals are passed over in silence. It cannot be denied that the truth may be found even under the Roman system, though so deeply buried that only a skilful and persevering miner can uncover it; and then the mighty Spirit is needed to refine it from the mass of superstition.

But who shall say that the work is impossible? Who shall say that this Barletta martyrdom may not produce the same fruits as of old? And it may be now that "the Word of God will increase, and the number of the disciples multiply greatly, and a great company of the priests become obedient to the faith." (Acts vi. 7.) At any rate, we would call the attention of fellow-Churchmen to united effort to evangelize all classes of Italians, especially those who seek our aid; and not confine our efforts to one class, to the apparent exclusion of others. We rejoice in the efforts of any to preach a simple Gospel; yet little has been done to reach the educated classes and the priests in Italy.

There is the Anglo-Continental Society in this part of the field; and if that does not meet in all respects the desires of some, there is the Italian Church Reformation Society, and, we believe, our brethren of the American Episcopal Church.

Only we must bear in mind time presses. If Italy is awakening, her children may turn from Rome to scepticism, unless they are shown the more excellent way. And whatever scheme

our countrymen sanction, we trust it will supply an agency in Italy that shall prove our sincere wish not to be "lords over God's heritage, but ensamples to the flock, and helpers of their joy."

JOSEPH IN EGYPT.

JULIUS AFRICANUS, a Christian writer of the third century, states that Joseph came into Egypt, and was raised to power, under one of those Pharaohs who belonged to what is commonly termed "The Shepherd Dynasty.' Syncellus, a Byzantine historian, who flourished about five centuries later, says, "All are agreed that Joseph governed Egypt under Pharaoh Apophis, and began to do so in the 17th year of his reign." The progress of Egyptology in the present day seems to confirm this conclusion, which may be regarded as Egypt's testimony to the historical character of the Pentateuch, such as Bishop Colenso has been vainly endeavouring to overthrow.

One of the most prominent events recorded in Scripture in connexion with Joseph's viceroyalty of Egypt is "the seven years' famine," which he had been enabled by the Spirit of God to foresee, and for which he had made such wise provision. There has recently been discovered at Thebes the tomb of Prince Amenj Amenemha, a nobleman of the Court of Pharaoh Sesertesen I., who is supposed to have reigned circa B.C. 2000. A part of the inscription on this beautiful sarcophagus, which specifies that it was made in the 43rd year of the reign of the aforesaid Pharaoh, reads as follows:-"What I have done all these works declare. I was a good and a kind master, and a governor who loved his country.... No little child was ever afflicted by me, nor any widow ill treated. Never have I troubled a fisherman: never have I hindered a shepherd. Never was there any want in my time, nor starvation under my government. . . . . When in the time of Sesertesen (I.) the great famine prevailed in all the other districts of Egypt, there was corn in mine."

...

The late Baron Bunsen considered this to be a "certain and incontrovertible" proof of the seven years' famine mentioned in Genesis. But independent of the fact, that the reign of Sesertesen preceded that of Apophis by fully two centuries—and we are therefore compelled on chronological grounds to reject this conclusion, if we carefully consider what is recorded in Scripture respecting the famine-we shall at once see the distinction between the two.

The Scripture narrative reads as follows:-"And the seven years' dearth began to come, according as Joseph had said; and

the dearth was in all lands; but in all the land of Egypt there was bread. And the famine was over all the face of the earth. And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands." (Gen. xli. 54, 56, 57.) It is evident that these two statements cannot record the same event; for whereas the Egyptian inscription speaks of the great famine extending over all Egypt save one district, Scripture records that the seven years' famine was in all lands but Egypt, where want of bread was unknown throughout the country in consequence of the wise provision which Joseph had made.

It would appear, therefore, that "the seven years' famine" must have extended, in a greater or less degree, over all the earth; not merely in Upper Egypt, where, during "the great famine," which desolated the other districts of Egypt, there was no dearth according to the inscription on the tomb, but even to the extremities of Asia, and wherever man was found. Now, it is an historical fact, that the authentic annals of a country at the farthest extremity of Asia contain notice of a famine, which, in regard to the time when it is said to have taken place, as well as in its duration, fulfils the conditions of the Scripture statement. In the archives of the Chinese Empire it is recorded that "in the beginning of the reign of Ching-tang there happened a drought and famine all over the empire, which lasted seven years, during which time no rain fell." According to the Hebrew chronology, the seven years' famine during the time of Joseph may be dated B.C. 1796— 1789. According to the Chinese chronology, the Emperor Kie, the immediate predecessor of Ching-tang, began to reign B.C. 1823. Ching-tang died B.c. 1758. Kie is represented as the greatest monster of vice and cruelty ever known in China. His cruelties, which commenced in the nineteenth year of his reign, i.e.B.c.1804, caused the nobles to rebel against him. And the confusion arising from the long civil war which ensued, makes the exact date for the commencement of Ching-tang's reign less clear that it otherwise would be; but since the two reigns, which embraced a period of sixty-five years, include the period of "the seven years' famine" recorded by Moses, we have the strongest grounds for concluding that the famine mentioned in the Chinese annals, and the one spoken of in Scripture as having extended " over all the face of the earth," refer to one and

the same event.

Assuming, therefore, that Joseph was Viceroy of Egypt under the Shepherd dynasty, a passage in Scripture seems clearly to point to Apophis as the reigning Pharaoh, whom Greek tradition specifies as his patron. When Joseph had interpreted the king's dream, which the Magi were unable to