In the year of the Hegira 616,[12] ‘because there was no more rest to be found in all Persia’ for the Turks who had been forced out of the Khorassan[13] by the approach of Djenghiz Khan, ‘all the wandering Turks, fifty thousand families, followed their leader, Soleiman Shah,[14] and set out for Rum. Then was Alaeddin I, son of Kaï Kosrew, the builder of Konia, entered upon the rule of Rum. These fifty thousand nomad families journeyed several years in the neighbourhood of Erzerum and Erzindjian, changing from winter to summer quarters and plundering the unbelievers who lived there. But ... finally ... Soleiman Shah marched again towards his homeland, with the intention of passing through the district of Aleppo. As they came to the neighbourhood of Djaber, they wanted to venture across the Euphrates. Soleiman Shah drove his horse into the river to seek a ford. The bank was rocky, so the horse slipped and fell into the river with Soleiman Shah. His end was regarded as a warning (decision) of destiny: it appeared to be the command of God.... A part of these Turks remained to dwell there.... There was a division among the followers of Soleiman Shah. Some of them, who now carry the name of Turcomans of Syria, went into the wilderness. Others went towards Rum, and became ancestors of the nomad tribes who still wander in Rum. ‘Soleiman Shah at his death left four sons: Sonkur tigin, Gundogdu, Ertogrul, the champion of the faith,[15] and Dundar. Some of the Turks followed these four brothers, turned themselves again in the direction of Rum, and came to the ... source of the Euphrates. While Ertogrul and Dundar remained there with about four hundred nomad families, the two other brothers turned back again to their home.’ Ertogrul marched farther into Rum, and settled near Angora at the foot of Karadjadagh. From there he wandered to Sultan Oejoenu.[16] Neshri now tells a story which is repeated by later Ottoman historians as a fact. Neshri says that he heard this story from a ‘trustworthy’ man, who had heard it from the stirrup-holder of Orkhan, who, in turn, had heard it from his father and his grandfather. This is worthy of mention, for it is one of the very few instances where an Oriental historian has taken the trouble to connect his facts with what might be termed an original source: