Justinian was invested with the majesty of the Sixth Head of the Dragon, or in other words, clothed with the sun, during a reign upon the Constantinopolitan throne of thirty-eight years, from A.D. 527 to A.D. 565. The triple scourge of war, pestilence, and famine afflicted his subjects, and “his reign is disgraced,” says Gibbon, “by a visible decrease of the human species, which has never been repaired in some of the fairest countries of the globe.”
After Justinian’s death the Byzantine throne was occupied by Justin II., Tiberius II., Maurice, Phocas, and Heraclius. Phocas reigned from A.D. 602 to A.D. 610; and his successor Heraclius till A.D. 642. It was in the reign of Heraclius that the fifth trumpet began to sound; and that “the abomination of desolation” established itself as the normal condition of things in the Holy Land.
The events transpiring in the Pit of the Abyss until it was opened by the Star, were contemporaneous with the first twenty-three years of the reign of Heraclius. Mohammed, who was the principal agent in the development of the Star-Power, began his career at Mecca, A.D. 609, by proclaiming the unity of God, and his own apostleship. In three years he had made fourteen proselytes; and in 613, assumed the prophetic office. On this occasion he said: “Friends and kinsmen, I offer you, and I alone can offer, the most precious of gifts, the treasures of this world, and of the world to come. God has commanded me to call you to this service. Who among you will support my burthen?” His uncle, Abu Taleb, tried to turn him from what he considered his impracticable design. “Spare your remonstrances,” rejoined Mohammed; “if they should place the sun on my right hand, and the moon on my left, they should not divert me from my course.” Like Alexander and the Napoleons, first and third, he felt within an impulse irresistible, which impelled him blindly upon a course, which had been marked out for him to run in the preparation of a power, that should torment and destroy the corruptors and enemies of the truth.
For ten years after, he labored in Mecca to turn the Arabs from idolatry to the belief and worship of a sole Deity. “Citizens and pilgrims,” said Abu Taleb, “listen not to the tempter, hearken not to his impious novelties. Stand fast in the worship of A1 Lata and A1 Uzzah.”
Nevertheless, Abu Taleb, the prince of the republic of Mecca, protected his person from violence. The leaders of the people repeatedly reproached him for this. “Thy nephew,” said they, “reviles our religion; he accuses our wise forefathers of ignorance and folly; silence him quickly, lest he kindle tumult and disorder in the city. If he persevere, we shall draw our swords against him and his adherents, and thou shalt be responsible for the blood of thy fellowcitizens.”
On the death of Abu Taleb, and the accession of Abu Sophian, a zealous votary of the idols, protection was withdrawn from the deserter and denier of the gods of Arabia; and Mohammed found it necessary to take flight from Mecca, accompanied by Abubeker who afterwards succeeded him, and to seek refuge in Medina. The flight of Mohammed occurred A. D. 622, and has fixed the memorable aera of the Hegira, which still discriminates the lunar years of the Mohammedan nations.
The Flight (Hegira)
of Mohammed
In 622 A.D. Mohammed fled from Mecca to seek refuge in Medina. The Islam calendar commenced at that time, A.D. 622 being Year One according to its reckoning, and 1917 being year 1335 (the moslem year being based on lunar times). The time-periods of Daniel’s prophecy reveal some interesting conclusions when reckoned from that commencing date.
fifteen hundred Moslems, in arms and in the field, renewed their oath of allegiance. The deputy of Mecca witnessed the review, and was astonished at the devout fervour of his attendants. “1 have seen,” said he, “the Chosroes of Persia and the Caesars of Rome, but never did I behold a king among his subjects like Mohammed among his companions.”