to the Black Stone were favorite forms of penance; and this was
perpetuated in the pilgrimages to Mecca.

Thus it would appear that Mohammed, after his flight, accommodated his
doctrines to the customs and tastes of his countrymen,--blending with
the sublime truths he declared subtile and pernicious errors. The Jesuit
missionaries did the same thing in China and Japan, thinking more of the
number of their converts than of the truth itself. Expediency--the
accepted Jesuitical principle of the end justifying the means--is seen
in almost everything in this world which blazes with success. It is seen
in politics, in philanthropy, in ecclesiasticism, and in education.
There are political Jesuits and philanthropical Jesuits and Protestant
Jesuits, as well as Catholic Jesuits and Mohammedan Jesuits. What do you
think of a man, wearing the livery of a gospel minister, devoting all
his energies to money-making, versed in the ways of the "heathen
Chinee,"--"ways that are dark, and tricks that are vain,"--all to
succeed better in worldly thrift, using all means for that single
end,--is not he practically a Jesuit? I do not mean a Catholic Jesuit,
belonging to the Society of Jesus, but popularly what we mean by a
Jesuit. What would you think of a college which lowered the standard of
education in order to draw students, or selected, as the guardians of
its higher interests, those men who would contribute the most money to
its funds?

This spirit of expediency Mohammed entertained and utilized, in order to
gain success. Most of what is false in Mohammedanism is based on
expediency. The end was not lost sight of,--the conversion of his
countrymen to the belief in the unity and sovereignty of God, but it was
sought by means which would make them fanatics or pharisees. He was not
such a miserable creature as one who seeks to make money by trading on