More recently, yet another interpretation tries to persuade us that Alamut is a roman-à-clef representation of what should have been the ideal Slovenian response to the German and Italian totalitarianism then threatening Slovenia and the rest of Europe—in other words, a mirror image of the Hasan-as-Hitler reading. This interpretation looks to Bartol’s origins in the area around Trieste, and his undisputed anger at Italian domination and persecution of the ethnic Slovenes in those regions beginning in the 1920s. Bartol was indeed a close personal friend of the head of a Slovenian terrorist group, the “Tigers,” whose members conducted violent attacks on Italian institutions and individuals in the Italian-Slovenian border regions. (The group’s Slovenian designation “TIGR” was actually an acronym based on the names of four key disputed areas: Trieste, Istria, Gorizia, and Rijeka [Italian Fiume].) When his friend was captured by the Italians in 1930 and sentenced to twenty years in prison, Bartol made a laconic and ominous note in his diary, “Zorko, I will avenge you.” Hasan’s positive traits—his rationality, intelligence and wit—together with his revelatory confession late in the novel to his youthful alter ego, ibn Tahir, that his entire life’s work has been dedicated to liberating the Pahlavi-speaking population of Iran from foreign domination, would all seem to support this view of the novel as an Aesopian exhortation to oppressed Slovenes, focused around celebrating the charismatic personality and Machiavellian brilliance of the liberation movement’s leader, Hasan/Zorko.
But as tempting as this Slovenian nationalist reading of Alamut may be, ultimately it rings facile and flat. For one, how can Hasan’s nationalism—for which Bartol anachronistically draws on an ideology arising centuries later, out of eighteenth-century European thought—square with Hasan’s far more exhaustively articulated nihilism, his rejection of all ideology, his acceptance of power as the ruling force of the universe, and his implacable pursuit of power for its own sake? Moreover, how could any self-respecting human being, Slovene or otherwise, take to heart a manifesto based on the cynical manipulation of human consciousness and human life in furtherance of the manipulator’s own goals? Attempts to make Alamut work as a veiled treatise on national liberation also run up against Bartol’s own paradoxical avowals of authorial indifference to politics. And ultimately they are reductive and self-contradictory, turning what reads and feels like a many-faceted work of literature rich with meaning into a two-dimensional ideological screed.
This brings us to the present day and the reading of Alamut that is bound to be particularly tempting, now that America has incurred Hasan-like blows from a nemesis to the east and delivered its own counterblows of incalculable destructive force in return. This reading will see Alamut, if not as a prophetic vision, then at least as an uncanny foreshadowing of the early twenty-first century’s fundamental conflict between a nimble, unpredictable upstart relying on a relatively small but close-woven network of self-sacrificing agents on the one hand, and a massive, lumbering empire on the other, put constantly on the defensive and very likely creating new recruits for its adversary with every poorly focused and politically motivated offensive step that it takes. The story of today’s conflict between al Qaeda and the West could be a palimpsest unwittingly obscuring the half-obliterated memory of a similar struggle from more than a thousand years ago: injured and humiliated common folk who prove susceptible to the call of a militant and avenging form of their religion; the manipulative radical ideology that promises its recruits an otherworldly reward in exchange for their making the ultimate sacrifice; the arrogant, self-satisfied occupying power whose chief goal is finding ways of extracting new profits from its possession; and the radical leader’s ominous prediction that someday “even princes on the far side of the world will live in fear” of his power. But however many parallels we may be able to find here between Bartol’s eleventh century and our twenty-first, there is nothing clairvoyant about them. Alamut offers no political solutions and no window on the future, other than the clarity of vision that a careful and empathetic rendering of history can provide. There is, admittedly, much for an American readership to learn from a book like Alamut, and better late than never: thanks to Bartol’s extensive and careful research, a rudimentary education in the historical complexities and continuities of Iraq and Iran, reaching back over a thousand years, is one of the novel’s useful by-products.
Any of these readings is possible. But all of them miss the obvious, fundamental fact that Alamut is a work of literature, and that as such its chief job is not to convey facts and arguments in a linear way but to do what only literature can do: provide attentive readers, in a tapestry as complex and ambiguous as life itself, with the means of discovering deeper and more universal truths about humanity, about how we conceive of ourselves and the world, and how our conceptions shape the world around us—essentially, to know ourselves. Bartol does not overtly intervene in the narrative to guide our understanding of it in the way he wants. Instead, he sets his scenes with subtle clues and more than a few false decoys—much the way real life does—and then leaves it to us sort out truth from delusion. The most blinkered reading of Alamut might reinforce some stereotypical notions of the Middle East as the exclusive home of fanatics and unquestioning fundamentalists. (What, then, to make of the armies of black-shirted and leather-jacketed thugs that Europe spawned just sixty years ago?) A really perverted reading might actually find in it an apology for terrorism. That risk is there. But careful readers should come away from Alamut with something very different.
First and foremost, Alamut offers a thorough deconstruction of ideology—extending to all dogmatic ideologies that defy common sense and promise the kingdom of God in exchange for one’s life or one’s freedom to judge and make choices. Of course, there are Hasan’s long, enlightened diatribes against Islamic doctrine and the religious alternatives to it, which he organizes around the retelling of his own life experience, his search for truth as a young man, and his successive disillusionments. He tells of how he transcended his personal crisis by devoting himself exclusively to experience, science, and what can be perceived by the senses. But this positivism develops into a hyper-rationalism that, by excluding the emotional aspects of human experience as irrational and invalid, itself becomes dogmatic. At its extreme, Hasan’s rationalism proclaims the absence of absolute moral restraints, the supremacy of power as the ruling force of the world, and the imperative of manipulating lesser human beings to achieve maximum power and further his own ends—formally articulated in his sect’s supreme maxim: “Nothing is true, everything is permitted.”
Yet Bartol lets us see more of the complexities and weaknesses of this character than Hasan himself would probably admit to. We are given momentary glimpses of his visceral hatred for his lifelong rival, Nizam al-Mulk, who figures in the novel as his primary nemesis and object of revenge. Twice we see his terror at suddenly feeling alone and vulnerable in the universe. Near the novel’s climax, he makes the contradictory revelation that his life’s greatest driving force has been a fierce hatred of his country’s Seljuk overlords. And repeatedly, wordlessly, but unmistakably we see him reject opportunities for emotional and physical connectedness, even though deep down he just as unmistakably wants them. All of these irrational impulses threaten his rationalist ideology and so have to be suppressed, but in suppressing them Hasan obliterates facets of his personality. The result is an emotionally deformed, if intellectually brilliant human being—who is all the more tragic for the great power that he wields.
Throughout the last half of the novel, Hasan refers to each of various interconnected events that he has engineered as “the next act of our tragedy,” and it seems unclear just whose tragedy he is referring to. In the book’s final chapter, as Hasan looks ahead to the future, he refers to “those of us who hold in our hands the threads of this mechanism,” meaning the fearful mechanism of the sect of assassins. Aside from conjuring the image of Hasan as master puppeteer (which he is), these figurative threads and mechanisms also reverberat
e with the pulley- and rope-operated lift that his eunuch servants regularly use to hoist him up to his tower chambers. Considering that Hasan is also shown feeling vulnerable in that rudimentary lift, wondering what would happen if the eunuchs suddenly became aware of their degraded state and decided to cut the rope and send him crashing to his death, this final image of Hasan as master ideologue and manipulator becomes a highly ambiguous one. His apotheosis in the book’s last sentences, as he is hoisted up to his tower, where he will spend the rest of his life codifying Ismaili law and dogma, never again to emerge, is the ultimate ironic ending. What Hasan’s character doesn’t fully realize is that, in dispatching himself to the ultimate extreme of rationality, by willingly separating himself from human society in the name of this rationality, and by submitting himself to the “threads” of his own “mechanism,” he makes himself the tragedy’s most prominent victim.
So many of the novel’s emotional sparks are generated not discursively through narration or dialogue, which is dominated by reason, but in the unspoken, subtle interstices of the spoken exchanges between some of the main characters. It is the fleeting, sometimes apparently throw-away depictions of their emotional affect—involuntary facial expressions, glances, blushes, body language, suppressed wellings-up of emotion—that express far more of the truth of their being than their words can do. These affective communications are generally left incomplete, partly because they represent ineffable moments, and partly because supposedly higher circumstances (ideology in the case of the fedayeen; duty in the case of the girls; “reason” in the case of Hasan) invariably manage to crush them before they can fully express themselves. Yet they are some of the novel’s most pronounced and revelatory moments of truth.
The personalist philosophers who were so influential between the World Wars would have seen these highly charged moments of honesty and vulnerability in human relationships as the primary medium in which the divine force manifests itself. In reaction to dogmatic religion and similarly reductive tendencies in the social sciences (at that time, notably, Freudian psychology and Marxism), personalism granted equal importance to a wide range of facets in the human personality, from the biological, social and historical to the psychological, ethical and spiritual. Bartol studied in Paris at the same time as a number of his young countrymen who would later become influential personalist intellectuals, including the psychologist Anton Trstenjak and the poet Edvard Kocbek. Although Freud and Nietzsche are most frequently mentioned as early influences on Bartol—and certainly Hasan embodies their lessons to perfection—the importance that Alamut ultimately places on the development of the integrated human being suggests that if any ideology still counted for Bartol, it must have been something akin to personalism.
In this light, the book’s dual mottos, apparently in conflict with each other and the source of a fair amount of frustration for commentators over the years, begin to make sense. If “Nothing is true, everything is permitted” stands as a symbol of the license granted to the Ismaili elite, then the unrelated subsidiary motto “Omnia in numero et mensura” acquires an ultimately cautionary significance. All things within measure, nothing too much. In other words, skepticism and rationality are important assets, but overdependence on them at the expense of compassion leads to the tragedy that engulfs Hasan as much as it does his witting and unwitting victims.
Bartol incorporated many of his own qualities and personal interests into his portraits of Hasan and the novel’s other characters. He was an avid student of philosophy, history, mathematics, and the natural sciences. He was an amateur entomologist and (like another Vladimir, four years his senior and the author of a book called Lolita) an avid lepidopterist. In a country of mountain climbers, Bartol literally climbed with the very best of them. Like a famous French writer three years his senior, he was an enthusiastic and skilled small aircraft pilot—and all of this just as a prelude to his career as a writer. An individual who is that inquisitive and that eager for experience is either driven and obsessed, or in love with life. In his private life, Bartol was an example of the latter personality type, but in his novel he chose to portray an extreme version of the former.
In a commentary on Alamut published on the occasion of a 1957 edition of the novel, an older Bartol, now more overtly solicitous of his readers, wrote:
The reader of Alamut will certainly have noticed one thing. No matter how terrible, inhuman and despicable the methods are that Hasan uses, the people subjected to him never lose their most noble human values. The sense of solidarity among the fedayeen never dies, and friendship flourishes among them, just as it does among the girls in the gardens. Ibn Tahir and his comrades are eager to know truth, and when ibn Tahir finds out that he has been deceived by the man he had most trusted and believed in, he is no less shaken than when he learns that Miriam’s love for him was a deception. And finally, in all his grim knowledge, Hasan is unhappy and alone in the universe. And if somebody wanted to find out from the author what he meant by writing Alamut, what his underlying feeling was as he went through the process of writing it, I’d tell him, “Friend! Brother! Let me ask you, is there anything that makes a person braver than friendship? Is there anything more touching than love? And is there anything more exalted than the truth?”
(Michael Biggins — August, 2004)
ABOUT THE AUTHOR
VLADIMIR BARTOL (1903–1967) was one of Yugoslavia’s leading intellects and the author of plays, short stories and theater reviews. After studying at the Sorbonne in Paris, Bartol spent much of his life in Trieste. He died in Ljubljana with most of his work out of print and virtually unknown among his countrymen.
ABOUT THE TRANSLATOR
MICHAEL BIGGINS has translated works by a number of Slovenia’s leading contemporary writers. He currently curates the library collections for Russian and East European studies and teaches in the Department of Slavic Languages and Literatures, both at the University of Washington in Seattle.
Vladimir Bartol, Alamut
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