It is notable that Othman, from the outset of his career, devoted his efforts, not against the Turkish Moslem States lying to the south and west of him, but against the territory to the north in possession of the Byzantine Empire, or which had recently been more or less emancipated from it, and inhabited chiefly by Christians. It is to be inferred from this that the motive of Othman was partly a religious one, to extend Islam. This was not effected by any signal victories over the armies of the Greek Empire. There was only one recorded battle against any army of the Emperor, that at Baphœon, near Nicomedia, where Othman, who by this time reckoned four thousand horsemen among his followers, defeated the inconsiderable body of two thousand Byzantine troops. In the following year, 1302, the Greek Emperor, Michael Palæologus, alarmed at the progress of Othman, crossed in person into Asia Minor at the head of a small army of mercenary Slavs. But he brought no money with him to pay his soldiers. They would not fight without pay. They dispersed, and Michael was obliged to return to his capital. This was his last attempt to defend his remaining territory in that district. He was hard pressed in other directions by other Turkish Emirs in Asia Minor, and in the first decade of the fourteenth century the Greek Empire lost all its possessions in the islands of the Ægean Sea. The extensions of territory by Othman, during his long reign of thirty-eight years, were effected by a slow process of attrition, by capturing from time to time petty fortresses and castles and annexing the districts round them. He acted in this respect, in the earlier stages, as fief of the Seljuk State; but later, when that Empire came to an end, Othman declared his independence, and thenceforth his accretions of territory were on his own behalf. It would seem that, as these additions were made, their populations, or the greater part of them who were Christians, adopted Islam, not under compulsion—for there is no record of the massacre of captives or of the sale of them as slaves—but because they were abandoned by their natural protectors, the Greeks of Constantinople. The important fact, clearly shown by Mr. Gibbons in his recent work, is that the new State thus created by Othman did not consist purely of Turks. It had a very large mixture of Greeks and Slavs, who were welded with Turks by the religion of Islam. They were, from an early period, very distinct from the people of other Turkish States. They called themselves Osmanlis. The term ‘Turk’ was used by them rather as a term of contempt for an inferior people, as compared with themselves. It was only in later years, when the other Turkish States of Asia Minor were incorporated in the Empire, that the term ‘Turk’ was applied to its people, in the first instance by outsiders, and eventually by themselves.