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 of the linguistic argument, which may itself be wrongly used, we might still make out a good case for our view. But we will concede the point, and admit that the Oghuzes of the Altai were really a Finnish people; and we will pass on to the Mohammedan period, when the Turkish tribes were established, under different names and varied circumstances, in Persia and Asia Minor.

The Osmanlis did not as yet exist, and their ancestors, the Seljukians, were already closely connected in blood with the races of Islam. The chiefs of this people, such as Gayaseddin-Keikosrev, in 1237, freely intermarried with Arab women. They did better still; for Aseddin, the mother of another line of Seljukian princes, was a Christian. In all countries the chiefs watch more jealously than the common people over the purity of their race; and when a chief showed himself so free from prejudice, it is at least permissible to assume that his subjects were not more scrupulous. As the continual raids of the Seljukians offered them every opportunity to seize slaves throughout the vast territory which they overran, there is no doubt that, from the thirteenth century, the ancient Oghuz stock, with which the Seljukians of Rûm claimed a distant kinship, was permeated to a great extent with Semitic blood.

From this branch sprang Osman, the son of Ortoghrul and father of the Osmanlis. The families that collected round his tent were not very numerous. His army was no more than a 129