I will present the case of the warrior woman and Muslim convert Efromiya in the fourteenth century Turkish epic romance Danişmendname in order to demonstrate two major points: Firstly, because warrior women violated gender norms — even when fighting for the spread of Islam — they posed a potential threat to their own (adopted) community; and, secondly, female converts are only accepted as full members of the community as long as they are legitimized by a Muslim husband or protector. That is, the loyalty of the female convert to the faith or the cause is predominantly defined through her lawful attachment to male muslims. Within early Anatolian Turkish epic literature Greek born Efromiya is certainly the most important and most prominent warrior woman figure. The woman warriors of this genre are almost exclusively Christian born converts, just as their counterparts in contemporary Italian epic romances are Saracen (Muslim) born converts. Therefore I challenge the comparison of this warrior woman type in early Anatolian conversion narratives to the ‘pre-Islamic Turkish warrior woman,’ as often seen in modern studies of literature. Efromiya is also the only heroine who retains her pre-conversion name. That means, the audience of the epic narrative was continously reminded of her otherness not only by her prowess in martial arts, but also by her foreign name. Nonetheless Efromiya is celebrated for her strength throughout major parts of the epic. She often appears commanding the Muslim troops together with the eponymous hero Melik Danişmend and her husband Artuhi, a new convert like herself. When first her military leader and then her husband die towards the end of the narrative, Efromiya is now perceived as a threat to the Muslim community because of her extraordinary strength. Without much elaboration she is poisoned by her own eunuch slave whose motivation is to prevent her from apostasizing and becoming a Christian again. Although it is a common epic theme that the hero is poisoned by a base and treacherous slave in the end, Efromiya’s case is different because the action of the slave is not condemned. In a later reworking of the Danişmendname from the sixteenth century the slave is even praised for his sincere loyalty. After losing the protection of her leader Melik Danişmend and her husband Artuhi warrior woman Efromiya’s conversion no longer suffices to make her a trusted member of the community.