[23] Leunclavius, _Pandectes_, p. 113, following Ali, attributes the moon dream to Ertogrul, and places it at Konia. Boecler, _Commentarius de rebus turcicis_, pp. 104-5, following Chalcocondylas, does likewise, but relates the Koran dream of Osman. Seadeddin, p. 11, makes the dream distinctly religious, and while not mentioning the love story or Malkhatun by name, infers that Osman receives intimation of his marriage with Edebali’s daughter only through Edebali’s interpretation of the dream. This failure to mention Malkhatun is all the more significant when we see later how much attention Seadeddin gives to Nilufer. Evliya effendi, ii. 19, says that through the marriage of Osman to Malkhatun, the Ottoman sultans became descendants of the Prophet! [24] I should except from this statement Rambaud, who, in _Hist. générale_, iii. 822-4, states that the conversion of the Osmanlis to Islam took place during the chieftainship of Osman. The general character of the work to which he was contributing, and the limits of space, did not allow him to give any reasons in support of this position. Vanell, _Histoire de l’Empire ottoman_, p. 357, says that Ertogrul was a pagan until he became converted through reading the Koran. [25] From personal acquaintance with them, I can testify that these nomads (Yuruks) have remained up to the twentieth century with only the most vague idea of Mohammed and with no idea at all of the Koran and the ritual observances of Islam. [26] See Shehabeddin, MS. Paris, Bibl. Nat., fonds arabe 2325, fol. 69 vº-70 rº, citing Mesoudi and earlier writers for the propagation of Islam among the Bulgarians. [27] Cf. Cahun’s masterly contribution to _Hist. générale_, ii. 887. [28] Abul Faradj, _Chronicon Syr._, pp. 606-8. [29] The Ottoman historians mention none, either of friendship or enmity, during the entire life of Osman. [30] The improbable connexion between Ertogrul and Osman and the Seljuk sovereigns of Konia has been accepted without question by European historians, on the strength of the assertions of the Ottoman historians. This is curious, because the evidence against this connexion is overwhelming. The Seljuk Empire of Rum lost its independence at the battle of Erzindjian, 1244 (cf. Heyd, _Histoire du commerce dans le Levant_, i. 534). Neshri himself confesses that after this date ‘now remained only the bare name of the Seljuk Kings’: _ZDMG._, xiii. 195. In view of the established facts of history, it is astonishing that European historians should have up to this time perpetuated, and given their sanction to, a fiction which was invented for the purpose of helping Mohammed II to incorporate Karamania in his empire! The limits of a footnote forbidding the adequate discussion of this question and the citation of the authorities, I must refer my readers to Appendix A.