Hitch-22

quite something to be told, by the armed, hoarse enforcers of a murder-based regime, that you are yourself “a dead man on leave.” And the claustrophobic world in which he had to live for some years was a prefiguration of the world in which we all, to a greater or lesser extent, live now. I mean to say a world in which a fanatical religion, which makes absolutist claims for itself and promises to supply—even to be—a total solution to all problems, furthermore regards itself as so pure as to be above criticism. I had a small foretaste of how this world feels when, after Salman’s departure from Washington, I received a summons from the head of the Department of Narcotics and Counterterrorism (“Drugs and Thugs” as it is known at Foggy Bottom) at the State Department.

Having overseen Salman’s visit, this man now told me, he and his people had been in receipt of “believable chatter” from Iranian sources, indicating an intended revenge on myself and my family for helping to host the trip. I took this in and asked what I was supposed to do. “We suggest changing your address.” But would not any Iranian state-directed agent who knew where I lived also be able to find out where I had moved? “Very well, might you at least consider changing your phone number?” Suddenly I “got it.” The State Department, like the British Foreign Office, had done its “due diligence.” It had called me in, warned me, and could now file the thing away. Already well-covered behinds had been given further protective clothing. But in truth I didn’t think my own rear end was any more exposed than anyone else’s.[57] And the time was soon to come when the mentality of the fatwah, allied to the ideology of jihad, would arrive in Washington by unscheduled civilian air transport and almost demolish a building far better armored than the Department of State.

I don’t think it’s possible to overstate the importance of the Rushdie case. Along with the reference to Koestler that I have already ventured, I did at one time propose another comparison that you may choose to think is almost as portentous. The Ayatollah’s fatwah had included in its condemnation all those “responsible for the publication” of The Satanic Verses. The night before I was due to speak at Susan Sontag’s solidarity meeting in New York, in the first week of the drama, I was striving to think of something that might go beyond the usual petition-signing and letter-writing routine, something that would mark this assault on our liberties and our principles as something out of the common, to be met with no ordinary response. I thought: What if we all declare ourselves “co-responsible for its publication”? This was the principle of solidarity introduced by the followers of Spartacus and taken to a still higher level by those Danes in 1941 who (not, alas, including their king: that story is a beautiful myth) voluntarily donned the yellow star as a gesture to those who were compelled to wear it. On the following morning I made the proposal in my speech and was agreeably surprised by how well it went over: the petition was drawn up there and then in that form, and signed by a pretty solid collection of authors from Norman Mailer[58] to Diana Trilling to Don DeLillo. It was then put out for general circulation and garnered widespread endorsement, though I moaned with disgust when it was eventually printed in the Times Literary Supplement, because meanwhile some quavering, cretinous hand had inserted the weasel words “while we regret any offense caused” into the preamble. I know I am not the only one who did not mind in the least if religious delusions were ridiculed, but if I had been the only one, I still wouldn’t have given a damn.

And what of Salman himself? He made, I will always feel, the ideal protagonist for this drama. If literature and the ironic mind are to be defended to the death, then it is as well to have a superbly literate and ironic individual as the case in point. I cannot remember any moment when he said or did anything crass, or when he raised his voice unduly or responded in kind to those who were taunting or baiting him. He was at one time very concerned that he would dry up as a writer because of being moved from one safe house to another, but in practice produced several first-rate fictions and many brilliant essays and reviews,[59] thus disproving Orwell’s fine but fallacious dictum that “the imagination, like certain wild animals, will not breed in captivity.” I was going to say that he never lost his sense of humor, but this would be to miss the one great exception, which was the awful and unctuous and convoluted prose of his declaration of adherence to Islam. It really read as if written at gunpoint, which of course it had been. It also read as if it were written by someone else. During his stay with us at Thanksgiving, while he was signing a few books for his newly born “un-goddaughter,” he seized the volume of essays in which this literary abortion was preserved like a nasty freak in a bottle, and wrote across the title “Why I Have Embraced Islam” the additional and expressive words: “No! Aargh!” He then carefully crossed out every page of the “offensive” piece, signing each one to confirm his own authorial deletion. It was as near to the defacement of a book—or to an auto-da-fe—as I could imagine him getting.

To proceed with that religious imagery, though, there was perhaps something fine to be salvaged even from this preceding degradation. By trying his best to compose matters with the mullahs, he had sincerely shown that he did not seek a violent collision, and he had gone a long way to ask that the bitter cup—of having to live the rest of his life under threat of death—might be allowed to pass from him. Who can fail to sympathize? But, having been made to understand that there was no path of compromise, Salman has become one of the world’s most reliable defenders of the free expression of others. The sad paradox is that while he and his book both survived and flourished, nobody in the Anglo-American publishing business would now commission or print The Satanic Verses. Indeed, the whole cultural and media industry has become, where reactionary Islam is concerned, one long profile in prudence. The other paradox is that the very multiculturalism and multiethnicity that brought Salman to the West, and that also made us richer by Hanif Kureishi, Nadeem Aslam, Vikram Seth, Monica Ali, and many others, is now one of the disguises for a uniculturalism, based on moral relativism and moral blackmail (in addition to some more obvious blackmail of the less moral sort) whereby the Enlightenment has been redefined as “white” and “oppressive,” mass illegal immigration threatens to spoil everything for everybody, and the figure of the free-floating transnational migrant has been deposed by the contorted face of the psychopathically religious international nihilist, praying for the day when his messianic demands will coincide with possession of an apocalyptic weapon. (These people are not called nihilists for nothing.) Of all of this we were warned, and Salman was the messenger. Mutato nomine et de te fabula narratur: Change only the name and this story is about you.

Mesopotamia from Both Sides

Terror, the most abject terror, is in the atmosphere about us—a consuming passion, like that of jealousy—a haunting, exhausting specter, which sits like a blight upon life. Such a settled state of terror is one of the most awful of human phenomena. The air holds ghosts, all joy is dead; the sun is black, the mouth parched, the mind rent and in tatters.

—H.F.B. Lynch: Armenia: Travels and Studies [1901]

IN JULY OF 2007 my old magazine the New Statesman made an attempt to embarrass me by reprinting an article I had written from Iraq in early 1976. In those days, ran the snide prologue to the reproduction, “Young Hitchens saw Saddam as an up-and-coming secular socialist who would transform Iraq into a progressive model for the rest of the Middle East.” The implied accusation—of a U-turn or even of a turned coat—bothered me not at all. I had long since learned to ask John Maynard Keynes’s question: “When the facts change then my opinion changes: and you, sir?” But I was nonetheless conscious of two conflicting desires. The first was to point out that my original essay hadn’t got it all that wrong. The second was to give an account of how I had, in fact, almost completely reversed my opinion—and of how long such a process can take, and how painful it can be.

Iraq in March of 1976 was eight years into the rule of the Ba’ath Party. The nominal president Ahmad Hassan Abu Bakr, whose ugly face was on all the posters and banners, was understood to be terminally ailing from diabetes. Now and then, and always phrased in careful and oblique tones, one heard talk of his vice president Saddam Hussein, seemingly the head of the party’s security apparatus. “Make a note of the name,” I wrote in my dispatch, adding that “as the situation grows more complicated Saddam Hussein will rise more clearly to the top.” I am not so embarrassed to have written that—unless it be embarrassment for my rather leaden prose. But leaden