At the age of twenty-two Tamerlane was sent at the head of a thousand horse to invade Khorasan, but it was not the first time he had been in the field, and he was subsequently employed in fighting for his own throne after his father’s death. In 1369 he had conquered his opponents, and he mounted the throne at Samarkand. It would be monotonous and vain to recapitulate the history of the incessant wars which Tamerlane waged during the next thirty years in order to extend his dominions in Central Asia, but it was when he was over sixty years of age that he undertook the greatest of his expeditions, the conquest of India (as it has been erroneously called). He ravaged the north and sacked its principal city, Delhi, returning to Samarkand with great spoil. Clavigo, the historian, says that he brought back ninety captured elephants to carry stone for the building of a new mosque at Samarkand. It was Baber, his descendant of the fifth generation, who founded the Mongol Empire in India in 1525, more than a century and a quarter later than Tamerlane.
During this campaign Tamerlane became embarrassed by the number of his Hindu prisoners, no less than 100,000 at a single time, so his counsellors urged him to have them slain. The historian remarks: “He listened to this considerate and wise advice, and gave orders to that effect”; so that they were all slain “with the sword of holy war.” In order to accomplish the frightful task the soldiery was not sufficient, and “one of the chief ecclesiastics, who in all his life had never even slaughtered a sheep, put fifteen Hindus to the sword.” (Holden’s “Mogul Emperors of Hindustan,” p. 27.) On another occasion he slew no less than 70,000, and had the heads piled into a pyramid and plastered over with mud. In this gruesome conception he was following the example of his ancestor Genghiz Khan, who had devised the idea of having the thousands of corpses which were slain on various occasions built into architectural designs. At the taking of Bagdad the number of slaughtered enemies was 80,000.
Tamerlane was in the habit of taking his wives with him on his campaigns, as well as learned men, and it is related that when in India he had the latter placed behind the women, and the women behind the army during the battles. The fear of him was so great that even after he had left Delhi prayers were said in his name in the mosque there until his death; afterwards in the name of his son. Tamerlane’s religiosity (for it can really be called by no other name) is shown in the account which he caused to be written in his Memoirs giving his reasons for the invasion of India. “My principal object in coming to Hindustan and in undergoing all this toil and hardship was to accomplish two things. The first was to war with infidels, the enemies of the Mohammedan religion; and by this religious warfare to acquire some claim to reward in the life to come. The other was a worldly object, that the army of Islam might gain something by plundering the wealth of the infidels; plunder in war is as lawful as their mother’s milk to Mussulmans who fight for their faith, and the consuming of that which is lawful is a means of grace.” The necessity for keeping his troops in good humour can be readily understood, but that the awful atrocities and unmentionable crimes committed by them, which are veiled in that last sentence, should be characterised as “a means of grace,” sounds like an unholy jest. It is impossible to ascertain with any accuracy the numbers of Tamerlane’s troops, but not only were there picked troops of some 200,000 men, but also vast numbers of irregulars, who flocked to his standard in the hope of plunder. But besides Tamerlane’s hosts of soldiers, who are said by his biographer to have idolised him, he had also hosts of artificers and workmen, for he built many palaces, mosques, and houses, of which only a comparatively small number survive the ravages of time. Clavijo describes the building of a street full of shops, which was to extend from one end of Samarkand to the other. No heed was taken of the claims of those who already were in possession; their houses were torn down, while the inmates fled with such things as they were able to snatch up and take with them. As fast as the houses were demolished others rose upon the ruins, as by enchantment, and at the end of twenty days and nights of uninterrupted labour the street was complete, and Tamerlane had it occupied forthwith by shopkeepers.
The various trades were formed into guilds as in western lands apparently, and at one of the feasts given during the visit of the Spanish embassy we are told that “an amphitheatre was covered with carpets, where there were masquerades. The women were dressed like goats, others like sheep and fairies, and they ran after each other. The skinners and butchers appeared like lions and foxes, and all other tradesmen contributed specimens of their skill.”
The Conte de Rubruquis, who was sent by St. Louis of France from the Holy Land to visit the Court of Tamerlane, gives a similar impression of the way in which building operations were carried on by that autocratic monarch, all of whose operations seem to have been executed in desperate haste. He says of the building of one of the great mosques: “The architects chose a happy moment to begin it, namely, on the fourth of Ramadam, 801 (May 28, 1399), which answers to the year of the Hare, the Moon being then in Leo, going out of the sextile aspect of Venus. The masons, brought from foreign countries, as mentioned before, gave the greatest proofs of their art and skill, as well in the solidity and beauty of the angles, as in the strength of the foundations of this noble edifice. In the inside of the mosque were employed two hundred masons from Azerbijana, Persia, and India; five hundred men likewise worked in the mountains in the cutting and hewing of stones, which were sent into the city. Several other artisans of different trades performed their parts with the utmost application. Ninety-five chains of elephants were made use of in drawing large stones with wheels and machines according to the laws of mechanics. The princes of the blood and Emirs were appointed to oversee the workmen, that not one moment might be lost in finishing this stupendous building.” The event was celebrated with sumptuous banquets, accompanied by all sorts of plays and diversions. “The Empress Rokia Canica on this occasion gave a noble entertainment, accompanied with concerts of music and fine dancing.”[6] The descriptions of Clavijo, the Spanish envoy, are equally vivid and interesting, giving a thoroughly complete picture of life at the Court of the great Khan. Referring to the Empress Cano (as Clavijo calls her), he says that after she had approached the Emperor, attended by her 300 ladies and eunuchs, and had taken her seat, the second wife or “little Cano” came out and took up her position, followed in turns by his seven other wives. The tents and pavilions on such occasions were of the utmost magnificence, scarlet cloth embroidered with gold and silks, white satin and different coloured silks, with silken cords and tassels. The tables were of gold, and the ornaments of gold and precious stones. Drinking formed an important part of the ceremony, and the Empress was greatly displeased when the monk de Rubruquis refused to drink at her invitation; he narrates that many of the guests became quite drunk and even fell down before her, which added to the amusement. There was also a popular and less harmful beverage of cream and sugar. The meats consisted of sheep and oxen, roasted whole, and served on dishes of thick stamped leather. No less than three hundred men were requisite to bring them in, and camels were used to bring them to the place. This part of the feast sounds quite unrefined, for the food is said to have been placed in heaps on the ground, and there is no mention of any utensils.
At another great festival to which the Spanish envoys were summoned, they were forced to pay elaborate homage to one of the Khan’s grandsons newly come from India, kneeling time after time before him. Doubtless they felt there was no choice as to obeying any such order of Tamerlane, for had they not seen plenty of instances of his summary methods of so-called “justice.” At the marriage festival of two of his grandsons Tamerlane said he “knew how to be merciful and kind to some, and how to be severe to others,” so a number of gallows were set up at the place of entertainment. When the games were over he meted out “justice” to various people who had incurred his displeasure, and they were instantly put to death; hanging was the more aristocratic punishment, and execution was the fate of the poorer classes.
Tamerlane’s most pleasing characteristic is the deep affection he entertained for his Chinese wife and for his sons, whose death caused him deep and passionate grief. There is a legend that he caused his daughters to be taught magic in order to help him in his conquests, but that sounds wholly at variance with his character. He was extremely energetic and ambitious, and brooked no interference. The portraits of his personal appearance are far from pleasing; he was not only lame, but also blind in one eye. Tamerlane’s last campaign was against the Turks, and he pushed as far as to Damascus, taking prisoner the Sultan Bajazet. On his return he projected another distant campaign against China, but he fell ill of ague and fever, and died in Syr Daria in 1405. His body was embalmed and carried for burial to Samarkand.
CHAPTER XIX
Samarkand
Tamerlane’s tomb is on the threshold of Samarkand, and is but the prelude which introduces the travellers to wonder upon wonder. The whole of the first day we devoted to it, so as to come with a prepared mind and yet quite fresh to the wealth of beauty that lies within the city. A fine avenue of poplars leads from the tomb to the imposing citadel, dipping into a deep ravine (where a wood market is always going on); as one mounts the hill the citadel seems to tower above the city. Its one relic of interest is the Keuk-Tash, a grey stone, ten feet long and four feet broad, said to have been originally brought from Broussa. This formed the seat from which Tamerlane dispensed judgment—one cannot say “justice”—and which in later days was used by the Amirs of Bokhara for the same purpose. A number of bazaars line the road, giving the impression of a busy, flourishing town, and the road is thronged with carriages, men on horseback, and carts. What a fascinating crowd it was. I must briefly describe its chief elements. The population is principally Sart, but there are Persians, Afghans, Kirghiz, and others. Some of their horses are splendid proudly-stepping creatures, and it is a marvel to see their trappings, handsomely embroidered cloths on which the equally handsomely decorated antique saddles rest. These are either painted or inlaid wood, and have a high peak in front; the stirrups are equally decorative, but fastened so short that the knees are always bent. The Sarts invariably ride unless extremely poor, and it is astonishing to see how fine some of them are, who yet have to carry home their purchases from the market, a somewhat incongruous effect being produced by these gorgeous creatures having an armful of vegetables. If too poor to ride a horse, the Sart may at least be able to afford a donkey. Some of them have a closely veiled woman riding pillion; others will have their young sons riding before and behind them on the same horse. The Sarts wear long flowing cotton or silk robes of brilliant colours, especially affecting stripes, and high leather boots. On their heads they wear little gaily-embroidered caps, surrounded by a turban of dazzling whiteness, with ends coquettishly hanging down by the left ear on to the shoulder. A poor man may be only able to afford two or three yards of coarse white cotton for the purpose, but the rich man will have twenty or thirty yards of the finest muslin. Round the waist the men wear ornate belts, into which are stuck the knife with gold or silver jewelled handle in its sheath of leather, and in another case a comb, toothpick, and other et ceteras. Among the foot-passengers are a certain number of women dressed in long, grey-blue cloaks from head to foot, only just showing the wide trousers fastened in at the ankle; there is but the smallest peep-hole through a horsehair veil like a meat sieve. They are mere chattels, and are kept strictly secluded. The children in their gay clothes form a delicious contrast, and are as bright and merry as birds, full of mischief and fun; we had a good opportunity of watching them while sketching, and they were delightful neighbours for the most part, despite being rather distracting.