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 HIS EELIGIOUS VIEWS 209 cruelty towards his enemies and in his spasmodic kindness was a not unfair representative of his race. But in another respect the characteristics of Mahomet are quite un-Turk-like. His interest in questions of philo- sophy and theology, in science and even in art, recall the names of Western rather than of Turkish rulers. It was indeed his interest in theological questions that led to various reports that he was an atheist, 1 that he was an unbeliever in the dogmas of his own religion and that he contemplated embracing Christianity. That he felt an interest in such questions separates him at once from the mass of his race : for, probably more completely than the professors of any other religion, Moslems accept their creed without question. 2 Phrantzes notes that when as a mere boy he had been entrusted with kingly power, some of the old viziers had warned Sultan Murad that it was not prudent to leave the government to his son. 3 Their warning was not altogether disregarded, and the viziers who gave it paid dearly for their counsels. His father, Murad the Second, had died in February 1451 Mahomet's accession, at Adnanople. When Mahomet learned the news he was in Magnesia. Calling upon all who loved him to follow, he hastened as rapidly as possible to Gallipoli. During the two days he remained there a great crowd flocked to his standard. Then he pushed on to Adrianople. On the day after his arrival he was proclaimed sultan. Halil Pasha the grand vizier and Isaac Pasha were in attendance, but as they were the advisers who prevented the young sultan from retaining supreme power, they were doubtful of their reception and kept themselves in the background. 1 Lonicerus, p. 22. 2 M. Leon Cahun, in his introduction to the History of the Turks and Mongols, says : ' L'Islamisme est une regie qu'on respecte et qu'on defend, mais qu'on ne se permettrait pas de discuter. Les Turcs ont toujours ete trop inaccessibles au sentiment religieux pour jamais devenir heretiques ; ils sont les derniers des hommes capables de comprendre Oportet haereses esse. Ils ne demandent pas mieux que de croire, mais ils ne tiennent pas du tout a comprendre.' 3 Phrantzes, i. 30. P