“They made extensive conquests and gained immense numbers of converts.  But they did not overthrow the Eastern empire, although they repeatedly attacked and besieged Constantinople, suffering, however, uniform defeat in the attempt.  Neither did they destroy the church, corrupt and apostate as it was.  To idolators and infidels they put the alternative of the Koran or death; but allowed the Christians to retain their church organization, laying them, however, under severe contributions, and treating them to the ignominious appellation of Christian dogs.”  Concerning the character of Mohammed, Gibbon informs us that “he seldom trampled on a prostrate enemy, and he seems to promise, that on the payment of a tribute, the least guilty of his unbelieving subjects might be indulged in their worship, or at least in their imperfect faith” (Vol.  V, p. 129), and this, of course, would be the natural tendency of his followers.  The Armenian and the Greek churches survived, and still exist in that portion of the world, but they have indeed been greviously tormented.  “The proud Moslem, glorying in his prophet and religion, has heaped every possible insult and injury upon the Christians,” yet he suffered them to live, but live only for him to torment.  Surely the oppressions thus experienced are appropriately described by the words, “as the torment of a scorpion, when he striketh a man.”  Under such torments the professed Christians might court death, but such is not granted; and still they survive, but only to be “tormented.”  The Moslem had “the Christian dog” completely under his foot.

We now turn our attention to the period of time during which these Saracen locusts were to continue their ravages.  It is given as “five months,” or one hundred and fifty days.  As this description is entirely symbolic, we must consider the time symbolic also, for time certainly can be symbolized as well as anything else.  It is very appropriate for days to symbolize years, for they are analagous periods of time; the diurnal revolution of the earth being taken to represent the earth’s annual movement.  Such a system of reckoning time was known centuries ago.  When Jacob complained to Laban because he had been given Leah instead of Rachel, “Laban said, It must not be so done in our country, to give the younger before the first-born.  Fulfil her week, and we will give thee this also for the service which thou shalt serve me yet seven other years.  And Jacob did so, and fulfilled her week ... seven other years.”  Gen. 29:26-30.  In this case it will be seen that a day was used to represent a year, since seven days, or one week, represented seven years.  When the law was given, Moses recognized the week of seven natural days, the last day of which was constituted a Sabbath of rest for Israel; but he also instituted a week of seven years, the last year of which was a sabbatical year of rest unto the land.  This last fact will explain such expressions as “forty days, each day for a year” (Num. 14:34), and “I have appointed thee each day for a year.”  Ezek. 4:6.