奥斯曼之夢

奥斯曼之梦是一则关于奥斯曼帝国创始者奥斯曼一世早年生活的神话故事。故事描述年轻的奥斯曼在一名智者谢赫·艾德巴利的家中所作的一场梦境，在梦中，奥斯曼从隐喻的视角，见证了一个伟大帝国的成长和繁荣，且由奥斯曼和他的后代统治。这则故事出现在十五世纪下半叶，即奥斯曼逝世一百多年后，这篇史诗为奥斯曼及其继承者们握有世俗王权与宗教神权的权力基础提供了统治正当性的解释，并美化且修饰了奥斯曼一世日后获得的成就与功绩^[1]。

奥斯曼帝国的学者与作家皆非常重视这则帝国奠基人的神话梦境^[2]。

故事

当奥斯曼还是一位年轻王子的时候，已因其信仰宗教的虔诚而闻名遐迩。某次，奥斯曼出于敬重与学习的心而拜访一名住在埃斯基谢希尔附近村庄的智者，这名品德高洁的智者名为谢赫·艾德巴利。起先，奥斯曼专注于和艾德巴利探讨有关古兰经的教义，然而，当奥斯曼在某个晚上意外见到艾德巴利漂亮的女儿玛尔可敦之后，奥斯曼开始更加频繁的造访艾德巴利的家，最终奥斯曼抵不住内心的爱意，决定向玛尔可敦求婚。但艾德巴利认为双方的家世背景相差太多，因此拒绝同意奥斯曼对他女儿的追求。

在接下来的几个月里，失望的奥斯曼在他的朋友中寻求慰藉。深陷爱情中的奥斯曼凭借对爱人的仰慕，使他滔滔不绝地描述著美丽的玛尔可敦，让聆听奥斯曼演说的听众们纷纷爱上了她。其中一名听众 - 埃斯基谢希尔的年轻首领被奥斯曼动人的演说打动，也前往玛尔可敦的家中求婚，不过艾德巴利同样拒绝了他的请求。然而，艾德巴利担心埃斯基谢希尔的首领会因为求婚遭拒而展开报复，因此决定将他的住所从埃斯基谢希尔附近搬到一处距离奥斯曼父亲埃尔图鲁尔居所不远的地点。

埃斯基谢希尔的首领为此开始讨厌奥斯曼并将他视为自己最大的竞争对手。有一天，当奥斯曼和他的兄弟冈达兹·阿尔普（Gündüz Alp）正在拜访他们的邻居伊内尼（Ineani）领主的城堡时，一支由埃斯基谢希尔首领和他的盟友科斯·米海尔（英语：Köse Mihal）（科斯·米海尔是一名希腊裔的领主，他统领一座位于弗里吉亚地区的坚固堡垒。）所领导的武装部队包围了城堡，他们要求伊内尼的领主交出奥斯曼，但是伊内尼的领主拒绝做出这种出卖宾客的行为。当敌人还在城堡周围犹豫是否要发动进攻的时候，奥斯曼和他的兄弟抓住了这个大好机会，率领队伍突袭并成功击败敌人，他们将埃斯基谢希尔的领袖赶离城堡，并俘虏了科斯·米海尔。不过奥斯曼后来与科斯·米海尔成为好友，日后，当奥斯曼成为独立的安纳托利亚侯国贝伊时，科斯·米海尔成为他最强大而忠实的支持者，并协助奥斯曼征服原属希腊人控制的领土。

由于在伊内尼遭遇的事件，奥斯曼战胜了他的对手并获得科斯·米海尔醇厚的友谊，但奥斯曼仍无法赢得他心中的美人，时光飞逝，两年的时光很快地过去，奥斯曼在爱意与焦虑中等待着时机的到来。

一天晚上，当奥斯曼在艾德巴利的家里休息时（出于对旅人提供庇护的好客传统，即使是那些求婚被拒者也不能拒绝他们的投宿），这名年轻的王子，他的心思全放在他的爱人那里，经过漫长而忧郁的沉思，奥斯曼睡着了，此时他梦见了一个梦。

奥斯曼在梦中看到自己和主人逐渐相互靠近，他望见一轮圆月从艾德巴利的胸前冉冉升起^[a]，迎面沉入己身胸中直至消失。
在那之后，一棵美丽的树木从他的肚脐中长出，大树不断地茁壮成长，直到成为一株壮丽的巨树。
它的枝条和树干盘绕汇集成柔美的树荫，阴影笼罩了整个世界的地平线，树荫之下并有四座山岭，奥斯曼认出它们分别是高加索山脉、阿特拉斯山脉、托鲁斯山脉与巴尔干山脉。
这四座高山就彷如四根巨大的柱子，支撑著这棵神圣巨树的穹顶，大地的中心即位处穹顶之下，从巨树的树根涌出四条河流，它们分别是底格里斯河、幼发拉底河、多瑙河以及尼罗河。
奥斯曼看见河上熙来攘往的船只，田地里满溢丰收的作物，山坡上覆盖着绵延不绝的森林，林中丰腴的土壤内涌出泉水与小溪，甘泉在柏树和玫瑰丛间潺潺流淌。
山谷中有座闪耀动人的宏伟城市，那儿有着圆顶和尖顶的建筑，以及金字塔与方尖碑，还有叫拜楼和高塔，新月的月光映照在它们的顶峰上。
此时奥斯曼听见长廊响起宣礼员呼唤人们礼拜的声响，唤拜声与一千只夜莺甜美的鸣叫交织在一起，伴随着无数色彩缤纷鹦鹉们的合音，所有会歌唱的鸟儿皆高声欢唱。
突然间，鸟群飞快地从枝干交错的缝隙间以及屋檐下逃逸无踪，树上的叶子纷纷化作锐利的弯刀，一阵大风刮起，肆虐的狂风将剑叶吹向世界上每一座城市，尤其直指君士坦丁堡。
坐落在两片大海与两块大陆之间的君士坦丁堡，犹如位在两颗蓝宝石和两颗祖母绿间的钻石，君士坦丁堡将成为这枚戒指上最珍贵的宝石。
当奥斯曼正将这只坐拥寰宇的戒指戴到自己的手指上时，他醒了过来^[3]。

奥斯曼梦醒后，将梦中所见告诉艾德巴利，艾德巴利认为这场梦预示著奥斯曼与玛尔可敦结合所生下的后代将会享有无尽的荣耀与权力，因此不再反对两人的婚姻，同意将女儿玛尔嫁给奥斯曼。

解释

历史学者们认为这则故事并非写于奥斯曼一世的年代，而是在奥斯曼帝国中后期才创作的作品，目的是为了替奥斯曼帝国的建立与霸业提供神话上的诠释^[4]，不过谢赫·艾德巴利在历史上真有其人，奥斯曼确实有可能娶了他的女儿^[5]。

注释

^ 月亮即玛尔可敦的象征

参考文献

^
Finkel, Caroline. Osman's Dream: The Story of the Ottoman Empire, 1300-1923. Basic Books. 2006: 2. ISBN 978-0-465-02396-7. First communicated in this form in the later fifteenth century, a century and a half after Osman's death in about 1323, this dream became one of the most resilient founding myths of the empire.
- Kermeli, Eugenia. Osman I. Ágoston, Gábor; Bruce Masters (编). Encyclopedia of the Ottoman Empire. 2009: 445. Apart from these chronicles, there are later sources that begin to establish Osman as a mythic figure. From the 16th century onward a number of dynastic myths are used by Ottoman and Western authors, endowing the founder of the dynasty with more exalted origins. Among these is recounted the famous “dream of Osman” which is supposed to have taken place while he was a guest in the house of a sheikh, Edebali. [...] This highly symbolic narrative should be understood, however, as an example of eschatological mythology required by the subsequent success of the Ottoman emirate to surround the founder of the dynasty with supernatural vision, providential success, and an illustrious genealogy.
^ Edward Shepherd Creasy, Turkey, page 15
^ Edward Shepherd Creasy, Turkey, page14
^
Kermeli, Eugenia. Osman I. Ágoston, Gábor; Bruce Masters (编). Encyclopedia of the Ottoman Empire. 2009: 445. Apart from these chronicles, there are later sources that begin to establish Osman as a mythic figure. From the 16th century onward a number of dynastic myths are used by Ottoman and Western authors, endowing the founder of the dynasty with more exalted origins. Among these is recounted the famous “dream of Osman” which is supposed to have taken place while he was a guest in the house of a sheikh, Edebali. [...] This highly symbolic narrative should be understood, however, as an example of eschatological mythology required by the subsequent success of the Ottoman emirate to surround the founder of the dynasty with supernatural vision, providential success, and an illustrious genealogy.
- Imber, Colin. The Ottoman Dynastic Myth. Turcica. 1987, 19: 7-27. The attraction of Aşıkpasazade's story was not only that it furnished an episode proving that God had bestowed rulership on the Ottomans, but also that it provided, side by side with the physical descent from Oguz Khan, a spiritual descent. [...] Hence the physical union of Osman with a saint's daughter gave the dynasty a spiritual legitimacy and became, after the 1480s, an integral feature of dynastic mythology.
^ Kafadar, Cemal. Between Two Worlds: The Construction of the Ottoman State. 1995: 128.

参考书目

Finkel, Caroline. Osman's Dream: The Story of the Ottoman Empire, 1300-1923. Basic Books. 2005. ISBN 978-0-465-02396-7.
Ágoston, Gábor; Bruce Masters (编). Encyclopedia of the Ottoman Empire. New York: Facts on File. 2009. ISBN 978-0-8160-6259-1.
Imber, Colin. The Ottoman Dynastic Myth. Turcica. 1987, 19: 7–27.
Kafadar, Cemal. Between Two Worlds: The Construction of the Ottoman State. Berkeley: University of California Press. 1995. ISBN 978-0-520-20600-7.

[3] 月亮即玛尔可敦的象征

[1] Finkel, Caroline. Osman's Dream: The Story of the Ottoman Empire, 1300-1923. Basic Books. 2006: 2. ISBN 978-0-465-02396-7. First communicated in this form in the later fifteenth century, a century and a half after Osman's death in about 1323, this dream became one of the most resilient founding myths of the empire.
Kermeli, Eugenia. Osman I. Ágoston, Gábor; Bruce Masters (编). Encyclopedia of the Ottoman Empire. 2009: 445. Apart from these chronicles, there are later sources that begin to establish Osman as a mythic figure. From the 16th century onward a number of dynastic myths are used by Ottoman and Western authors, endowing the founder of the dynasty with more exalted origins. Among these is recounted the famous “dream of Osman” which is supposed to have taken place while he was a guest in the house of a sheikh, Edebali. [...] This highly symbolic narrative should be understood, however, as an example of eschatological mythology required by the subsequent success of the Ottoman emirate to surround the founder of the dynasty with supernatural vision, providential success, and an illustrious genealogy.

[3] Kermeli, Eugenia. Osman I. Ágoston, Gábor; Bruce Masters (编). Encyclopedia of the Ottoman Empire. 2009: 445. Apart from these chronicles, there are later sources that begin to establish Osman as a mythic figure. From the 16th century onward a number of dynastic myths are used by Ottoman and Western authors, endowing the founder of the dynasty with more exalted origins. Among these is recounted the famous “dream of Osman” which is supposed to have taken place while he was a guest in the house of a sheikh, Edebali. [...] This highly symbolic narrative should be understood, however, as an example of eschatological mythology required by the subsequent success of the Ottoman emirate to surround the founder of the dynasty with supernatural vision, providential success, and an illustrious genealogy.

[2] Edward Shepherd Creasy, Turkey, page 15

[4] Edward Shepherd Creasy, Turkey, page14

[5] Kermeli, Eugenia. Osman I. Ágoston, Gábor; Bruce Masters (编). Encyclopedia of the Ottoman Empire. 2009: 445. Apart from these chronicles, there are later sources that begin to establish Osman as a mythic figure. From the 16th century onward a number of dynastic myths are used by Ottoman and Western authors, endowing the founder of the dynasty with more exalted origins. Among these is recounted the famous “dream of Osman” which is supposed to have taken place while he was a guest in the house of a sheikh, Edebali. [...] This highly symbolic narrative should be understood, however, as an example of eschatological mythology required by the subsequent success of the Ottoman emirate to surround the founder of the dynasty with supernatural vision, providential success, and an illustrious genealogy.
Imber, Colin. The Ottoman Dynastic Myth. Turcica. 1987, 19: 7-27. The attraction of Aşıkpasazade's story was not only that it furnished an episode proving that God had bestowed rulership on the Ottomans, but also that it provided, side by side with the physical descent from Oguz Khan, a spiritual descent. [...] Hence the physical union of Osman with a saint's daughter gave the dynasty a spiritual legitimacy and became, after the 1480s, an integral feature of dynastic mythology.

[7] Imber, Colin. The Ottoman Dynastic Myth. Turcica. 1987, 19: 7-27. The attraction of Aşıkpasazade's story was not only that it furnished an episode proving that God had bestowed rulership on the Ottomans, but also that it provided, side by side with the physical descent from Oguz Khan, a spiritual descent. [...] Hence the physical union of Osman with a saint's daughter gave the dynasty a spiritual legitimacy and became, after the 1480s, an integral feature of dynastic mythology.

[6] Kafadar, Cemal. Between Two Worlds: The Construction of the Ottoman State. 1995: 128.

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