With this, nevertheless, we have no fault to find. Nothing is more satisfactory than the awakening of a spirit of investigation on all branches of this great subject; at the same time, we submit that the attitude of the gentleman must be very unsatisfactory to himself, since he will readily perceive that to an opponent, chafing under a denial of the privilege of answering him in the columns of his own paper, this whole affair wears the aspect of an empty bravado. “Tell us,” says the editor, and he repeats his invitation again and again, “Whom did this little horn represent? Was it Antiochus? or the pope? If the latter, then how, and when, and where, did he bring about the transition?” But we reply, Whom do you mean, sir, by the term, “us”? Truly, you would not require us to come to Philadelphia to enlighten you personally upon that point. Certainly, you are not particularly anxious that we should write a series of articles for the benefit of the readers of the _Review_, on a matter with which they are as familiar as they are with the history of their own country; but if, indeed, you had in your mind the readers of the _Statesman_, then it may be inquired again, How has it been possible for us to reach them, under the circumstances? since, throwing your forces behind the wall of your editorial prerogative, and closing against us the gate of possibility, you have shut us out from all access to them. Gladly would we have availed ourselves of the opportunity of doing that which we have been denied the privilege of attempting before the men, many of whom, we believe, would have been glad to follow this matter to the end; but as this cannot be done, a brief reply will be made here. The first inquiry, relating, as it does, to the point whether Antiochus Epiphanes or the pope, was meant by the “little horn,” in the seventh of Daniel, need not consume time. It has been urged by some that the “little horn,” of Dan. 8:9, applied to the former character. We believe the papists still insist upon this; but the gentleman, upon reflection—if in what he has said he has confounded the two—will not seriously argue against the almost universal admission of Protestant writers, that the power brought to view in the seventh chapter of Daniel’s prophecy, is that of the papacy. In fact, reasoning as he does himself, most satisfactorily, that it could not arise until after the appearance of the original ten, which represented the final breaking up of the Roman Empire into ten parts, he more than intimates his personal conviction that it could not represent Antiochus Epiphanes, who reigned one hundred and seventy-five years before Christ, since the Roman Empire was not partitioned among the barbarians who invaded it, until A. D. 483, more than six hundred years after the death of the Syrian king.