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Tamerlane: Sword of Islam, Conqueror of the World. Justin Marozzi
Читать онлайн.Название Tamerlane: Sword of Islam, Conqueror of the World
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isbn 9780007369737
Автор произведения Justin Marozzi
Издательство HarperCollins
Whatever the Elizabethan authorities thought about Marlowe’s atheism, Tamburlaine was otherwise thoroughly in keeping with the zeitgeist of the era. It posed questions about colonisation and kingship, rebellion and religion, all the vicissitudes of power. This was a time of vigorous English expansion and growing self-confidence, the birth of a military and mercantile nation with dreams of empire and the ambition to project its might across the globe. Marlowe’s numerous references to hemispheres, meridian lines and poles, to continents known and unknown, perfectly reflected an age of exploration and commercial endeavour across the seas, personified by Sir Francis Drake, the man who circumnavigated the world in 1577–80 and calmly finished his game of bowls on Plymouth Hoe before routing the Spanish Armada in 1588. Just as Tamburlaine thunders across the world from conquest to conquest, so England, led by her heroic queen, was steadily emerging as a great power on the world stage. In Elizabeth’s famous speech to the English troops at Tilbury on the eve of their engagement with the Armada, there are unmistakable shades of Tamburlaine (written only a year previously): ‘… [I] think foul scorn that Parma or Spain, or any prince of Europe, should dare to invade the borders of my realm; to which, rather than any dishonour shall grow by me, I myself will take up arms – I myself will be your general, judge, and rewarder of every one of your virtues in the field.’
Little surprise that for all the authorities’ disapproval, the play enjoyed such a remarkable success in its own time. It was so well known that in 1629, more than forty years after its first performance, prisoners pulling carts of sewage through London’s streets were taunted with one of the celebrated lines from the play – ‘Holla, ye pampered jades of Asia,’ the very words which Tamburlaine jeers at Bajazeth’s two sons, whom he has harnessed to his chariot.
Different eras have naturally judged Marlowe’s Tamburlaine – as well as the real-life conqueror – through different prisms. Nineteenth-century military historians, not least the British, tended to lionise the Tatar for his prodigious military skills, and wrote admiringly of his successful campaigns while downplaying his cold-blooded massacres. In the twentieth century, his career was viewed less enthusiastically. John Joseph Saunders wrote in 1971 that ‘Till the advent of Hitler, Timur stood forth in history as the supreme example of soulless and unproductive militarism.’ In 1996, the historian Leo de Hartog judged Temur a parochial sadist.
Not surprisingly, different cultures have also reached radically different verdicts. Within the dar al Islam, the Muslim world, Temur is a household name, usually revered as a great conqueror and propagator of the faith. In Christian Georgia, which he ravaged half a dozen times, he is spoken of with dread and remains the country’s greatest anti-hero. In the Soviet empire, he was removed from the history books, the authorities fearful of the nationalism he might inspire among the subject populations of Central Asia. When he was mentioned, it was only as a savage barbarian and despot. In post-Soviet Uzbekistan, as we shall see, Temur has been rehabilitated and championed as the father of a new nation. In the West he languishes in the depths of obscurity.
Likewise in the theatre, the play that could disgust Elizabethan literary critics was equally able to confirm the prejudices of their late-nineteenth-century successors. Arthur Houston, professor of political economy at Trinity College, Dublin, excused the excesses of Tamburlaine on the grounds that ‘The principal characters are Eastern barbarians, proverbially prone to the extremes of passion, and addicted to the use of hyperbolical expressions. Marlowe in my opinion has been rather under-rated.’ Swinburne admired Marlowe’s poetic gifts, but George Bernard Shaw considered him ‘a fool’ who catered to a ‘Philistine and ignorant’ public. In our own time, Edward Said accused Marlowe’s ‘Oriental stage’ of preparing the ground for Christendom’s jaundiced view of Islam as the ‘Other’. More than four centuries after it was first brought to stage, Tamburlaine remains as capable as ever of generating storms and controversies.
The play can be understood as a paean to empire, an ode to atheism, a celebration of commerce, exploration, social mobility and individualism, a mockery of royalty and hereditary authority, and a defiance of foreign power – for Tamburlaine read Elizabeth, for Bajazeth’s Turkey read Catholic Spain – yet these various layers of interpretation are not what most impress. Tamburlaine the Great is as much about sheer performance as it is about principles. Should there be any doubt, Tamburlaine’s voice, a blast of sound and fury, seizes the attention at the beginning of the first act, and from that moment never lets go.
The set-pieces are engrossing. Marlowe had immersed himself in the most recent scholarship, using sources such as Pietro Perondini’s Life of Temur (1553) and George Whetstone’s English Mirror (1586), and was familiar with the conqueror’s career. Although sometimes on uncertain ground historically, his dramatisations of some of its highlights are powerfully drawn. They have become the stuff of legend. Drama and history coalesce in the confrontation between Tamburlaine and Bajazeth, ‘emperor of the Turks’. A landmark in the conqueror’s career, it becomes a pivotal encounter in the play. Long before the two sworn adversaries even enter the battlefield, Marlowe gives the Ottoman great billing to intensify the scale of the looming encounter. Before battle is joined they meet in person, accompanied by their courtly entourages, and trade insults like boxers before a championship fight. Bajazeth calls Tamburlaine a ‘Scythian slave’, and swears by the holy Koran that he will make him ‘a chaste and lustless eunuch’ fit only for tending his harem. The Tatar shrugs off the threat, telling the Turk that ‘Thy fall shall make me famous throughout the world!’ Which indeed it did.
Battle is brief and devastating. Tamburlaine trounces Bajazeth and imprisons him in a cage, taunting him and his wife to distraction and suicide. Marlowe uses the rout of Bajazeth to emphasise the immutability of fate. Nothing is allowed to stand in the way of Tamburlaine’s inexorable rise to glory. This is a man of magnificence, cruelty, military genius, overarching pride and sensuality, whose sense of his own power knows no bounds. He finds his peer group not on earth but in the heavens. After defeating Bajazeth, he styles himself ‘arch-monarch’ of the earth, ‘the Scourge of God and terror of the world’.
The play echoes to the crash and thunder of arms. It has, as one critic put it, an ‘astounding martial swagger’. But Marlowe’s Tamburlaine is as much a poet as a warrior (testament, though the playwright might not have known it, to Temur’s artistic and intellectual interests). If adversaries on the battlefield provoke his fiery wrath, it is his beloved lover Zenocrate who inspires his passion, unleashed in a sparkling stream of poetry which lifts the play into a higher sphere.
Ah, fair Zenocrate, divine Zenocrate,
Fair is too foul an epithet for thee,
That in thy passion for thy country’s love,
And fear to see thy kingly father’s harm,
With hair dishevelled wipest thy watery cheeks;
And like to Flora in her morning’s pride,
Shaking her silver tresses in the air,
Rainest on the earth resolved pearl in showers,
And sprinklest sapphires on thy shining face,
Where Beauty, mother to the Muses, sits,
And comments volumes with her ivory pen,