heard of Belisarius does not esteem the general and his victories as extraordinary; but who attaches any political result to them? The successes of this period are the only instance in which the eastern or Greek empire achieved anything in arms against the power of Rome; and it is wonderful to find, that in a few years after the barbarians had obtained possession of Rome with such overwhelming numbers, the Gothic rulers were overthrown by the weak and unwarlike eastern empire. "But the earth had opened her mouth (Rev. xii. 16), and swallowed up the flood;" and when the Gothic rulers of Rome were removed, everything was prepared for the papacy.

The seventh head is so closely connected with the form of government which was to follow, that the explanation of each ought to illustrate the other. And this indeed is the point of view in which the seventh head is of most importance; for it appears in the Revelation as of very little moment itself. But till its correct place is assigned, the series is not made out; and there is some want of clearness attaching to the latter part of the history of the sixth head, or to the power which was to succeed the seventh. But this eighth power is, at any rate, the subject of a considerable portion of the book of Revelation, and is commonly understood among Protestants, and on ample grounds, to be the papacy. It is surprising what prominence is given to it, and how the whole scope of the prophecy in the 13th and 17th chapters is directed to it; and how little Rome, and the Roman emblems of the seven heads and ten horns, are brought forward, except to exhibit the apostasy. In the vision of the 12th chapter, the great red dragon is represented in the 3rd and 4th verses, and there only : in all the rest of that chapter, and in the 13th, when the dragon is spoken of, it plainly means the devil; and it is worth the while of your readers to turn to their Greek Testaments for the 9th verse of the 12th chapter. It is impossible to read its exultation in the overthrow of a deadly enemy, without feeling the personality of Satan, and that the object is not a symbol of Rome, but the devil himself. The Greek article is repeated seven times to intensify the triumph: "And he was cast out, that dragon, that great one, that serpent, that old serpent, that (dragon) called the devil, that (dragon) called Satan, that (dragon) deceiving the whole world, he was cast out." But when the Roman symbol is used in the 3rd and 4th verses, it is mentioned that the dragon had seven heads and ten horns, and seven crowns upon his heads (which Mr. Elliott has noticed are diadems, and not the old Roman crowns), showing (by the diadems on the heads) that the dragon represented Rome whilst possessing the imperial power, and that the government had taken the character of eastern despotism. The period of this dragon is fixed by this fact, and by the absence of names of blasphemy, and by the events which are the subject of the 4th verse. After this there is scarcely, in the vision or explanation, a reference to Rome except under the apostasy. But

in the latter part of the 12th chapter, the scene is prepared for the great subject of the prophecy. The serpent casts out a flood to cause the woman to be carried away, but the earth swallows it up. The Roman power (it is the commonly received interpretation) is thus destroyed by the swarms of the barbarians, but the barbarians themselves become obedient to Christianity, and, as presently appears, the founders of new kingdoms. The power of old Rome is, however, so completely destroyed, that when St. John, at the beginning of the 13th chapter, stood on the sand of the sea, and therefore had no object before him but the waters, he looked upon the peoples and multitudes and nations and tongues (chap. xvii. 15) which had taken the place of everything that was Roman, and had introduced a new state of society. The 1st verse of the 13th chapter, according to the common reading, thus becomes a very graphic description of the change which the irruption of the barbarians occasioned. It was out of these waters, these peoples and multitudes and nations and tongues, that St. John saw the wild beast arise, which denotes the papacy, having seven heads and ten horns, but the diadems are now on the horns, and on the heads the names of blasphemy. This beast, though Roman still, is obviously different from the dragon, the heads having lost the crowns, and got the names of blasphemy; and the crowned horns showing that the ten kingdoms had received their power the same hour as the beast, (chap. xvii. 12). This beast, the time of the rise of which is thus clearly determined, is the great subject of the whole of the 13th chapter, and of the explanation given by the angel in the 17th chapter. He is like a leopard, whose skin is taken (Jeremiah xiii. 23) as an emblem of spiritual impurity, but is of great rapacity and quickness, and of still greater pretension, speaking like a lion and the dragon (Satan), who, along with the beast, is worshipped by the nations, gave him his power and his throne and great authority; but St. John saw that one of his heads had been wounded to the death, (the participle is in the perfect tense), and the stroke of his death was healed. The giving of the deadly wound is not exhibited here; it had been inflicted before the beast arose, and the healing had also taken place. This wild beast is the eighth king; for when he is called the eighth, it is by the article of number in the masculine, as belonging to the series of kings, and never as a head; and he is expressly stated, in the 17th chapter, to be out of the seven first forms of government, and therefore following close upon them; this is an important but a fair conclusion from the expression that he is out of the seven. This power, then, which is so generally recognised as the papacy, is to continue enjoying the willing subjection of the ten kings (chap. xvii. 17) until the word of God shall be fulfilled, and he goes into perdition. No king is to come after him; but, as expressed by Daniel of the end of the fourth beast in his vision, his body is to be destroyed and given to the burning flame. This eighth king, or the papacy, is therefore so strongly

marked, that it confines the seventh head to a period immediately following the overthrow of the Roman empire.

The vision of the 17th chapter as to the beast is described in less than one verse (ver. 3); this beast seems a general representation of the Roman empire, being scarlet-coloured, and having seven heads and ten horns, and its heads full of names of blasphemy; but having no crowns, so that its temporal power is not appropriated to any particular period; though the names of blasphemy render it impossible to refer it to any period antecedent to the papacy.

The first four trumpets are commonly understood as indicating the irruption of the barbarians, and Rome was plainly governed by an emperor, the successor of Augustus, when that happened; and the twelfth verse of the eighth chapter of the Revelation, after describing the completion of this overthrow of Rome by the extinction of the imperial government, which is indicated by the sun, moon, and stars being smitten, adds, " so as the third part of them (the sun, moon, and stars,) was darkened, and the day shone not for a third part of it, and the night likewise." These latter words can hardly bear any meaning but one pointing to the duration of the consequences of the sun being smitten; for if one-third of the sun were obscured, it would not make the smallest difference in the length of the day. The passage, even in this sense, is very obscure. But if it express duration, it must mean the continuance of the obscuration of the sun or Roman imperial power, in consequence of the sun being smitten; and the day, for one-third of which the obscuration lasted, must be the period for which the sun thus obscured had been shining. The last time before, when the sun was mentioned in Revelation, is in the account of the sixth seal (vi. 12), where the sun is described as becoming sackcloth of hair, as indicating the downfall of the heathen emperor. The sun, which was obscured at the fourth trumpet, would therefore be the same which began to shine after the effect of its becoming sackcloth of hair was over; and the sun shining at the fourth trumpet had thus made the day since the sixth seal.

The accession of Constantine (306) was the commencement of the overthrow of heathenism: but he became sole emperor in 312; and from thence to the downfall of Augustulus in 479 was one hundred and sixty-seven years; and one-third of the period would be about fifty-five years, which coincides with the duration of the Gothic kingdom at Rome from 479 to 534, or fifty-five years, during which only the government of Rome was not Roman. This explanation is offered in the hope that it may at least throw some light upon a passage which is obviously one of great difficulty.

There is one observation on the first verse of the twelfth chapter which may not be out of place: The woman denoting the church is represented as clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars; and the sun

is often understood of the Lord and Saviour of the church, and the twelve stars of the twelve apostles. Assuming this to be correct, would not the moon fitly represent the Jewish dispensation? It was one which shone by a reflected light; and it had passed away, and therefore is represented in a position of inferiority, though it is supporting the woman; and the text is not to be understood as if it were trampled on by her; the idea is, on the contrary, that she rests upon it. This interpretation makes all the images in this verse sacred and of one character.

It is an important result of these considerations, that they all tend strongly to support the now-prevailing opinion that the date of the rise of the papacy is 532, the date of Justinian's decree, rather than 606, which on many accounts is very applicable.

Though this paper is not in accordance with Mr. Elliott's views, it would be improper to close it, without acknowledging the very great obligations which the writer of it, along with other students of prophecy, is under to him for the clear light thrown upon many passages in that wonderful book of the Revelation by his Hora Apocalyptica.

G. S.

THE EDUCATIONAL WANTS OF INDIA.

1. Christian Education for India in the Mother Tongue. A Statement on the formation of a Christian Vernacular Education Society for India. By the Rev. W. Arthur.

2. Educational Destitution in Bengal and Behar. Calcutta. 1858. 3. The Policy as established by Law, of the Indian Government opposed to the Neutral Policy in respect of Christianity. London: Church Missionary House, Salisbury Square. 1860.

WE would fain hope that a new era has dawned upon British India, the issue of which will be a peaceful consolidation of government, an equitable administration of justice, and an honest, lasting reconciliation between the crown of England and its native subjects in that vast empire. Whether we are too sanguine in cherishing this hope, remains to be seen; but that we are justified to some extent in entertaining it, will, we think, be allowed by all. A few years ago everything connected with Hindustan was, to general minds, "stale, flat, and unprofitable." An Indian debate used to clear the house of Commons. In literature, unless it were an account of some Bengal tiger hunt, or a romantic episode from the Mahratta wars, any book on the subject of India found few readers. In common conversation, the most lamentable ignorance was betrayed, even by otherwise well-educated men, not only as to the

habits and customs of the natives, but to the geography, climate, and religion of their country. Vague notions were entertained that it possessed a great number of inhabitants, that it was very hot, and was governed by a company of merchants in Leadenhall Street, London. Any deeper knowledge than this was about as rare as the importation of Ceylon elephants into- our own island. Since then, however, India has made her voice to be heard, with a plainness and a terror which have left no room for further inattention. We have realized the truth of the Latin proverb, "Fas est ab hoste doceri," and have learned a little wisdom under our chastisements. Whether we have caught an inspiration of the highest wisdom, is not now the question. We have at least learned one thing, and that is, to feel more deeply our responsibility as a governing power. India has become at length a foremost subject of our thoughts. The crown, the parliament, the mint, the armoury, the barracks, the press, the pulpit, the people,-all have been summoned to her service, and engaged in solicitude for her welfare.

Christians will everywhere pray that God may overrule this increased attention to the wants of our Indian empire for His own glory. It is a golden moment, which, if rightly occupied, may effect the regeneration of millions; but which, if neglected and despised, will only fasten them down more firmly in unbelief, leave them unsupplied with any right motives for obedience to the crown, and probably once more imperil, even if it do not destroy, the rights of British sovereignty over them.

The dangers here alluded to are not altogether those which arise from the political blunders of our home government in Leadenhall Street, or of our governor-general in Calcutta. The late mutiny in India was not the offspring of mere political disaffection, but also of religious fanaticism, and popular ignorance of Christianity. Hence, unless we take much more effectual steps than have ever hitherto been taken for the moral and spiritual enlightenment of Hindustan, we shall still continue to tread on the surface of a volcano.

Few persons are aware of the melancholy extent to which ignorance of Christianity exists amongst the rising population of India. The facts are perfectly appalling. Let us set ourselves, in the first place, to examine this point.

From a very careful examination, instituted by the Rev. W. Knight, and published by the Church Missionary Society in their Atlas, it would appear that the entire population of India amounted to 180,000,000. Now to discover the proportion of youth in this immense mass, we cannot do better than follow the calculation of European statistics, which tell us that in every nation about eleven-thirtieths of the whole population may be reckoned as under fourteen years of age; and that of this entire population of children three-sevenths are of an age to go to school, computing the school-going age at seven years. In India, however, the school