evil always outstrips the example, as on the contrary the endeavour to equal the good falls short of its aim.

When the ripe age of sixty-three had been attained, the veteran in a happy moment found a subject suitable to his genius, to his time, and to the taste of his countrymen. Medieval history again afforded him the curtain behind yet through which he might once more

"Show the very age and body of the time,
Its form and pressure."

In 1843 the work was finished, printed at Marseilles, put into circulation, and in a few weeks upwards of three thousand copies were disposed of in Florence alone. Rome and Austria were both aghast, and a thrill shook the Vatican and quivered up through the throne of the Hapsburgs. That work was Arnoldo da Brescia, the work which, but a few weeks ago, its author, frail with age, but stout of heart, presented during a high-festival week in his old-storied native city, to the soldier King of Sardinia, while being welcomed by the joy of thousands to his new dominions. It was then (1843) at once and rigorously prohibited throughout Italy and Roman Catholic Christendom.. The Grand Duke of Tuscany, Leopold II., nominally joined in the proscription, but really connived at its circulation, and Niccolini became the admiration of his townsmen, the delight of his friends, and the abhorrence of the Jesuits. A lick-spittle toady offered his services to Leopold to write down the drama, but he was answered only-yet fittingly-by the silence of contempt. Notices of the work and the sensation it created were sent abroad through many lands, and Niccolini's fame, widening its circle, became European.

The plot of this play is laid in the pontificate (1154-9) of Adrian IV.-Nicholas Breakspeare-the only Englishman who ever sat upon the papal chair. While undeniably a historic drama, the time is so fitly chosen that the mere interpretation of the events then passing raises in the heart of the modern Italian an echo of the thoughts and aspirations therein expressed, and stirs and animates to wish, if not to effort, for nationalization. The style is energetic and noble, the plot is simple, and the characters are distinctly drawn, yet with a dash of double meaning which is well kept up, and gives it, to an Italian, an additional charm and an unspeakable beauty.

Arnoldo-a reformer-endeavours to animate the Romans to the resistance of both Pope and Emperor, and to choose rather to become a republican nation. Adrian would gladly but unavailingly gain over Arnoldo to his party. This failing, he forms a hollow truce with the Emperor, and as one of the pledges of the new-born affection between the Holy Father and his most beloved son in God, Adrian asks the capture of Arnoldo. The Emperor delivers him to the prefect of Rome, and he is endungeoned and slain. This bald outline gives but a faint idea of the power and art of the play. Nor could we well by extract prove the intense interest of

the writing without overstretching the limits of our space, but one or two sentences may be quoted (translated) as specimens rather than as samples. The Pope is called by Arnoldo

"Tyrant of Time and of Eternity,

Who on the earth usurps Christ's place, and dares

His foot in the abyss, his head in heaven

To thunder-impious-forth, 'The world is mine.'"

In his prison he claims prophetic light, and grandly says:

"I see the Lombard nations pledge their faith,
And twenty cities, with one heart, unroll

One common standard amid war and flame.

The band of Death prostrate implore God's aid,

And Heaven has heard the oath brave hearts have sworn,
While tyrants pale at the dread sound. I see

His troops around a proud one fall, and then
His standard by strong hands is ta'en. To earth-
Once but a footway for his haughty march-
He sinks, and mid the general carnage seeks
Safety in flight. Beyond the Alps they fly,
Those Germans; and the insatiate eagle trails
Its beak in dust, while o'er their spoil elate,
Enfranchised Italy looks up and smiles."

Addressing the Pope, in reference to his assertion that he reigns independent of peoples, and is the unseen ruler of the universe, Arnoldo says:

"Thou dost deceive thyself, oh, Adrian!

The terror of Rome's thunder fades and dies.
Reason unknits the bonds thou'dst aye maintain;
She'll break them, were she but completely roused.
Already human thought has so rebeiled,

Thou canst not quell it.

Christ calls to thought,
As to the sick man once, 'Arise and walk!'
'Twill trample thee if thou wilt not go on.
The world has other truths than those proclaimed
From altars; nor will brook a fane which hides
Heaven from its gaze, though fondly seeking it.
Thou wast a shepherd once, become a father now."

Such are a few of the brave and telling words contained in this magnificent tragedy, even in a weak transfusion into our common English speech. How much more powerful and effective must they be in the copious, spiritual, flexible language of the author! The finest translation is but as a plaster cast from a marble statue. It will at once be seen that Niccolini's tragedies must have had a causative efficacy in bringing about the changes now taking place in Italy. If it be possible to

"Cast, to-day,

A seed into the earth, and it shall bear thee
Flowers such as waved in the Egyptian hair
Of Pharaoh's daughter,"

how can it be otherwise than that the seed-thoughts of a patriotpoet must produce thoughts like in kind to his? It has surely been so in Niccolini's case, else he would scarcely have been chosen as the poet to whom the first word of appreciation of his country's literature was spoken when Florence took holiday to welcome as their king the most popular continental sovereign of our day.

Our readers will perceive that we know more of Niccolini's books than of the man; nay, that we know the man only, or at least mostly, through his books: but we believe our estimate of the literary influence of this author is not overcharged when we say that he is a worthy continuator of the nationalizing influences, per la gloria e regenerazione d'Italia, begun by Dante, and passed on from poet to poet, like the light of the torch of truth, which shines the more it is shaken.

There must be hope for Italy while its peoples reverence and cherish Niccolini for his genius, his gifts, his efforts, and his aims. R. M. A.

The Reviewer.

Exeter Hall Lectures to Young Men. Thirteenth Series. 1860. London Nisbet and Co., Berners Street.

:

THIS volume of lectures is in every respect equal, and in many respects superior, to its excellent predecessors. Apparently without any intention on the part of the lecturers, the subjects selected are of so varied a character, that it would be difficult to find a man who would not be pleased with several of them.

History and biography-those never-failing reservoirs for lecturers-are largely drawn upon, while subjects of a more decidedly religious bearing, and others relating to social ethics, form the staple of this interesting volume. Without being invidious, we think the lecture on "Blaise Pascal," by Dr. Goulburn, particularly deserving of commendation.

We confidently recommend this volume as likely to be useful to our readers, especially to those who have not much time to spare, and, consequently, none to lose.

The Teacher; his Books, and How to Read Them. A Lecture. By W. H. GROSER, F.G.S. Sunday School Union, 56, Old Bailey, E.C.

THE advantage of practice over theory is here exemplified in a clear and well-written tractate on an important subject. Although the author is a practical man, he is by no means insensible to the charms of a highly-finished style; and his remarks will, consequently, be read with pleasure as well as profit. He says:There are four great libraries in which we may read,-Revelation,

with its golden lines; Nature, with her pictured pages; Literature, with its gaudy bindings; and the chequered folios of Human Life. These are the libraries which the teacher may consult, and grow in knowledge and in wisdom thereby." The subjects, however, upon which he more particularly treats are Reading and Observation. His hints on each of these divisions are sage and pointed, and comprise many valuable suggestions for the intelligent study of the sacred volume. We can express no better wish for the Sunday school cause than that this lecture may be read by ever teacher throughout the country.

England and Missions. By the Rev. F. BOSWORTH, M.A. London: H. J. Tresidder, Ave Maria Lane, E.C.

THIS little work will be found to be a valuable manual of missionary enterprise during the last 100 years. It is written in an easy and intelligent style, and is evidently the result of much research. The object of the author appears to be to invite Christians everywhere to realize their responsibilities in this matter, and to keep pace with the growing demands made upon them for their sympathy and support, in this important sphere of the church's work. The catholic sentiments of the writer, and the neat appearance of the book, are calculated to secure it wide circulation and extensive usefulness.

Inquiry into the Original Language of St. Matthew's Gospel; with Relative Discussions on the Language of Palestine in the time of Christ, and on the Origin of the Gospels. By the Rev. ALEXANDER ROBERTS, M.A. London: S. Bagster and Sons.

THIS is an inquiry which at first sight would seem to be interesting and even possible only to the well-equipped critical student of the Bible; and as it has been carried on, men not qualified by sound knowledge of the sacred languages have been prevented from taking part in it; but the author of the present work has treated the question in so cogent and pleasing a manner, and withal so simply, that none need fear to enter upon it, and all may promise themselves instruction, satisfaction, and delight, in accepting Mr. Roberts as their guide into this important and long-contested region of Scripture criticism. Our author, in his preface, would seem almost to restrict this inquiry, on account of its difficulty, to the learned; but we must repeat that he has handled this hard matter so ably, and has brought it home to every Christian as a vital interest, that all who love the pure Word of God may be refreshed and strengthened by following his argument: and this he has maintained with so little use of Hebrew, Greek, or Latin, that all may see its force. But we will give his own words as to the question itself and its difficulties:

Every one at all conversant with Biblical studies knows how keenly the question respecting the original language of St. Matthew's Gospel has been discussed, and how diverse are the conclusions which have been formed regarding it. The question is, indeed, one which is beset with peculiar difficulties, and which demands.

no ordinary patience and reflection from those who enter on its consideration. But with all its perplexities, it is a question which must be faced by every critical student of Scripture. It meets him at the very threshold of the New Testament; and he soon perceives that it is not only first in the order in which it occurs, but first, also, in many respects, in the importance which belongs to it. As will fully appear in the following pages, it is an inquiry of the very gravest practical importance. It involves in its settlement some very momentous consequences; and it requires, therefore, not only to be investigated with earnestness, but with a solemn feeling of responsibility and reverence."

That it is "an inquiry of the very gravest practical importance" is thus shown:-If the Gospel of St. Matthew were originally written in Hebrew, then we possess but a translation, which we have no means of comparing with the pretended Hebrew original, it being irretrievably lost; and no person being known ever to have seen it, the supposed translator, also, being utterly unknown, and his version, in its rendering of quotations from the Old Testament, and its explication of Hebrew customs, &c., being manifestly modified according to his own judgment, the Gospel as we now have it in the Greek cannot be looked upon as inspired, in the highest sense of that word,-and the fact that this translation, on insufficient grounds, has been received into the canon, induces some distrust of that authority and universal testimony which have always been considered as decisive of the question of canonicity.

Mr. Roberts commences by giving the opinions that have been held as to the original language of this Gospel. These are three: first, that it was Hebrew only; second, that it was Greek only; third, that it was both Hebrew and Greek. Each of these. has a large body of distinguished scholars as its advocates. Our author contends for the "Greek only," and convincingly has he shown that not only is it the safest, but also the only tenable position. He bases his conclusion on evidence alone, which, as he says, is alone admissible in questions of this nature. He demands, too, that the whole evidence be taken, and that the internal should have precedence of the external. These principles and methods cannot but commend themselves to every thoughtful reader. Our author then shows, from historical testimony, and from the fact that seven or eight mostly unlettered Jews wrote the other gospels and the epistles to Jews and others in the Greek tongue, that Greek must have been the language most generally understood and used throughout Palestine in the time of our Lord and His disciples, and hence infers the extreme likelihood that Matthew also wrote in Greek. This is confirmed by comparison of this Gospel with those of Mark and Luke; our author showing, that on his supposition, the remarkable coincidences and differences in these three Gospels are accounted for naturally and completely, and that on no other hypothesis have they been satisfactorily disposed of, though several efforts at reconciliation have been made. We have, then, displayed the many difficulties and vast confusion in which they involve themselves who endeavour to account for the origin of the first three Gospels on the supposition of a Urevangelium or original Aramaic