[20] Keene, 2, makes the interesting suggestion that this custom, followed _mutatis mutandis_ by the Moguls of India, was a survival of exogamous conditions among the ancestors of the Turks. [21] The twentieth power of 1/2 is 1/1,148,576. The description given of Orchan, furthermore, shows scarcely a discernible trace of Mongolian ancestry. Compare Hammer, _Geschichte_, i. 158: “Mit demselben [Osman] waren ihm zwar die Bocksnase und die schön gewölbten schwarzen Augenbrauen gemein; aber er hatte blonde Haare und lichte Augen, die Statur und die Stirne hoch, die Brust breit, die Faust kräftig wie die Klaue des Löwen, das Gesicht rund und die Farbe desselben weiss und roth; der Körperbau stark, der Bart und Knebelbart dicht und wohlgenährt.” Murad II showed a little more evidence of Tatar descent. He “is,” says La Broquière, 181, “a man of stout build and short body, and he has something of the broad face of a Tatar’s physiognomy, and he has a rather large hooked nose and rather small eyes, and he is very brown in the face, and he has plump cheeks and a round beard.” [22] Keane, 266. [23] Compare the election of Sebuktegin, in Schéfer’s edition of the _Siasset Namèh_, 158. [24] Cahun, _Introduction_, 79. [25] Vambéry, _Uigurische Sprachmonumente und das Kudatku Bilik_, 118. This passage closely resembles the words attributed to Artaxerxes I, first king of the Sassanian Persian line: “There can be no power without an army, no army without money, no money without agriculture, and no agriculture without justice” (Rawlinson, _Seventh Great Oriental Monarchy_, i. 61). [26] Hammer, _Staatsverfassung_, 36-45. [27] _Ibid._ 36. [28] Quoted by Cahun, in Lavisse and Rambaud, iii. 964. [29] Schéfer, _Siasset Namèh_, 139. [30] Bérard, 4 ff. [31] Hammer, _Staatsverfassung_, 30; D’Ohsson, v. 7; Heidborn, 111. [32] D’Ohsson, i. 291; Hammer, _Staatsverfassung_, 32. [33] D’Ohsson, vi. 253. [34] _Ibid._ v. 53. [35] _Ibid._ 109. [36] _Ibid_. iv. 280; Busbecq, _Life and Letters_, i. 331; Erizzo, 137. [37] This was based upon a passage of the Koran, “Sedition is worse than execution” (Sura 2: 187): Hammer, _Geschichte_, i. 216. Professor G. F. Moore points out that in this passage (and in Sura 2: 214, which is substantially identical) the text refers to Mohammed’s war with the Meccans, or to fighting in the sacred months. The word _fitnah_, here translated “sedition,” has various meanings: first of all, “trial,” as gold and silver, for example, are tried by smelting; then, “successful temptation, leading or turning a man astray, error, discord, dissension, sedition, etc.” The context indicates clearly that Mohammed had in mind the leading or turning of people from the true religion as that which is “worse than killing.” The other meanings would, however, allow some accommodating jurist or theologian to make this a plausible proof-text for authorizing the killing of the sultan’s brothers, who might become seditious or furnish cause for dissension.