Along with the martyrdom of Prince Lazar and the alleged treachery of Vuk Branković, Miloš's deed became an integral part of Serbian traditions surrounding the Battle of Kosovo.

Miloš is also remembered in the Albanian epic poetry from Kosovo, as Millosh Kopiliqi, and his birthplace is said to have been in the Drenica region, where villages which bear the name Kopiliq are located.

Its first version is found in the History of Montenegro (1754) by Vasilije Petrović, who wrote of one Miloš Obilijević, and in 1765, the historian Pavle Julinac who rendered the surname as Obilić.

[10] According to Czech historian Konstantin Jireček, the surname Obilić and its different renderings are derived from the Serbian words obilan ("plenty of") and obilje ("wealth, abundance").

[22] Victory over the Turks (Latin: ob victoriam de Turcis) was also reported by Coluccio Salutati (died 1406), Chancellor of Florence, in his letter to King Tvrtko, dated 20 October 1389, on behalf of the Florentine Senate.

[23][24] The killer is not named but he is described as one of twelve Christian noblemen who managed to break through the Ottoman ranks: Scholars consider many details in Tvrtko's letter to be fanciful, including the symbolic number 12.

To prove his loyalty and courage, he left the front line on the pretext of being a deserter, seized the opportunity to stab the sultan to death and was killed himself shortly afterwards.

[29] The initial phase of ignominy and its redemption by a courageous plot of slaying the sultan are narrative ingredients which would become essential to the Serbian legend as it evolved in later times.

In the early 15th century, for instance, the poet Ahmedi writes that "[s]uddenly one of the Christians, who was covered in blood and apparently hidden among the enemy dead, got up, rushed to Murad and stabbed him with a dagger.

[32] One historian from Edirne, Oruc Bey, explains the lack of protection by saying that the army was preoccupied with pursuing the enemy in rear flight and introduces an element of deception: the Christian "had promised himself as a sacrifice and approached Murad, who was sitting alone on his horse.

The Athenian scholar Laonicus Chalcocondyles (d. c. 1490) claims to draw on Greek traditions when he refers to Murad's killer as Miloes, "a man of noble birth [... who] voluntarily decided to accomplish the heroic act of assassination.

He relates how the young nobleman pretended to desert the battle, was captured by the Turks and professing to know the key to victory, managed to gain access to Murad and kill him.

[34] In 1976, Miodrag Popović suggested that the narrative elements of secrecy and stratagem in the Serbian tradition were all introduced from Turkish sources, seeking to defame the capabilities of their Christian opponents by attributing the death of the Murat to "devious" methods.

[38] The nucleus from which the legend developed is found in the cultic literature celebrating Prince Lazar as a martyr and saint, written in Moravian Serbia between 1389 and 1420.

[38] The tale of the maligned hero who penetrated the Turkish camp and killed Sultan Murad, is found in the Life of Despot Stefan Lazarević written in the 1430s by Konstantin the Philosopher.

In a passage intended to infer a moral lesson about disloyalty from the Serbian defeat at Kosovo, Mihailović identifies Miloš Kobila[B] as the knight who on the fateful last Friday of the battle slew Murad.

[39] The next time a name is given in the sources is three decades later, in 1530, when the (Slovene) monk Benedikt Kuripečič (Curipeschitz) wrote memoirs of his travels through the Balkan Peninsula.

[40] Kuripešić elaborates on the humiliation and fall out favour which Miloš endured before the battle, his last dinner with Lazar and his nobles, his admittance to Murad's tent, the brutal murder and his own death on attempting to escape on horseback.

[41] The monk, though not explicit about his sources, writes that Miloš was a celebrated figure in the popular traditions of Serbs, who sing about his heroic exploits on the border.

[4] The artistically valuable basin by the Šibenik-based goldsmith and engraver Horacije Fortezza [hr] (c. 1530–1596) depicts three scenes from the life of the then-already legendary Christian hero, the Serb Miloš Obilić.

During the Serbian Revolution (1804–1815), a fresco of Miloš as a haloed, sword-bearing saint was painted in Prince Lazar's narthex in the Hilandar Monastery on Mount Athos (Greece).

[49] The historian Rade Mihaljčić suggests that the cult was a popular movement which originated among the Serbs south of the Sava and Danube during the Ottoman period.

[49] Later in the same century, the heroic figure of Miloš was given a national boost in the epic poem The Mountain Wreath (1847) by Petar II Petrović-Njegoš, prince-bishop of Montenegro.

The poem praises the assassin's valour in battle, calling him "the victim of a noble feeling, / An all powerful military genius, / A dreadful thunder that smashes crowns".

Njegoš's tales, including Miloš, inspired later generations of Serbs – notably Gavrilo Princip, the assassin of Archduke Franz Ferdinand.

[52] Special inspiration was taken from Njegoš's The Mountain Wreath, with its portrayal of Lazar as a Christ-like martyr and Obilić as the Serb sacrificing himself to prove his loyalty and seek retribution.

References: In Ragusa gab es eine Familie Kobilić (einer war 1390 Visconte von Breno), in Trebinje im 14.-15.

In the 18th century, they found the name of a "mare's son" indecent; the Serb historian Julinac (1763) changed it to Obilić, who has since appeared in the books, it comes from obilan ("plenty of"), obilje ("wealth", "abundance".

Преглед варијаната рукописне Приче о боју косовском показује да сле- дећи рукописи имају презиме Милошево: Кобилић: УБ, В, МЈ.