Hitch-22: A Memoir

  I hope that by dropping these names I can convey something of the headiness of it. It might have been heady at any time, but in the ’68 atmosphere it chanced to coincide with other ferments and intoxications as well. It’s trite to say that each generation rebels, and I’d already had the chance to get bored with the late-’50s image of a “rebel without a cause.” But it so fell out that we, the so-called boomers or at least the ’68 portion of us, were rebels with a cause. Thus it happened that one evening in the Oxford Union dining room, when I was still not yet twenty and maybe not even nineteen, I acted as host to Isaiah Berlin, our guest as an invited speaker on the subject of his very first published book, the life and thought of Karl Marx. The sponsor was the Oxford University Labour Club, which had not yet irretrievably split between the Socialists and the Social Democrats, and I had been listed on the club’s card as “Secretary: Chris Hitchens (Ball).” This rankled twice: even the name of my ancient college had been pruned and cut back. Still, not much could spoil an evening where one was hosting an eyewitness of the Bolshevik revolution in St. Petersburg: still the only such person I have ever met.

  I have to say that the evening was two kinds of shock to me. In the first place, Berlin’s urbanity and magnetism were like nothing I had ever met before and vindicated, I remember thinking, the whole point of coming to Oxford in the first place. “Cured me for life, cured me for life,” he murmured authoritatively, about the experience of seeing a Communist revolution at first hand. Having had every opportunity to grow weary of undergraduate naïveté and/or enthusiasm, he betrayed no sign of it and managed to answer questions as if they were being put to him for the first time. This I understood as a great gift without being able to define it, just as I who knew nothing of food or wine somehow understood that the dinner we were offering him—a strain on our fiercely straitened socialist budget—was far inferior to the average he could have expected if dining at home or in college, or indeed alone.*

  The second shock came when we moved to the seminar room for the talk itself. Though he spoke with his customary plummy authority, and leavened this with a good deal of irony and wit, Berlin clearly didn’t know very much about either Marx or Marxism. He woodenly maintained that Marx was a historical “determinist.” It’s true that the old boy sometimes spoke of “history” itself as an actor, but he actually stressed human agency more than almost any other thinker. It came to me later as quite a confirmation to read, in Berlin’s biography, that he had been commissioned to write a “quickie” book on Marx, and had told the publishers how unqualified he felt to do it. (This was another aspect of his famous insecurity about his own golden reputation: a self-doubt that he could never get his many disciples to take seriously.) But at the time, I was marooned between two almost equally subversive and exciting thoughts. Was it possible that the class of celebrated “experts” were all like this, that there was an academic kingdom of Oz where it was only pretended that the authorities were absolute? Or was I putting on airs and presuming to judge my betters?*

  At the somewhat later cocktail party in Beaumont Street, Berlin again lived up to his billing by, first, remembering my name and the circumstances under which we had met, and, second, remembering that I’d said that his talk had made my own Marxism a little more self-confident, and, third, ignoring much more distinguished figures who wanted his company, and telling me quite a long story about Henry James and Winston Churchill. Having told you that much, how can I avoid re-telling it to you? It seems that in the early days of the First World War, both James and Churchill had been invited to a lunch party near one of the Channel ports, James presumably because he lived at Rye and Churchill because he was running the Admiralty. James was all enthusiasm, having applied to become a British citizen and flushed with the zeal of the convert. Churchill, however, had no time for the old man’s eager questions about the progress of the war, and rather snubbed him. When the coming statesman had left in his chauffeur-driven car to go back to London, the rest of the company turned to Henry James to see if he could be cheered up after being so crushed. But he brightened on his own account and said: “It is strange with how uneven a hand nature chooses to distribute her richest favors,” going on to add “but it rather bucks one up.” In that way that was so characteristic of him, Berlin went on to repeat “rather bucks one up” a couple of times.

  I had had a frisson of another sort when seated in a small Nuffield seminar room with Noam Chomsky. Having attended those John Locke lectures, in which he had galvanized the university by insisting on delivering one of the series solely on the question of Vietnam, I knew that he was a highly potent scholar and speaker. (A large number of leftists in those days suddenly discovered a consuming interest in linguistics and the deep structure of “generative grammar.”) But up close I realized there was something toneless about him: something indeed almost mechanical, as if he were afraid to show any engagement with the emotions. He wasted, I remember, a huge amount of time on a banal question about the American Maoist sect “Progressive Labor.” Through this and other experiences I began to discern one of the elements of an education: get as near to the supposed masters and commanders as you can and see what stuff they are really made of. As I watched famous scholars and professors flounder here and there, I also, in my career as a speaker at the Oxford Union, had a chance to meet senior ministers and parliamentarians “up close” and dine with them before as well as drink with them afterward, and be amazed once again at how ignorant and sometimes plain stupid were the people who claimed to run the country. This was an essential stage of my formation and one for which I am hugely grateful, though I fear it must have made me much more insufferably cocky and sure of myself than I deserved to be. A consciousness of rectitude can be a terrible thing, and in those days I didn’t just think that I was right: I thought that “we” (our group of International Socialists in particular) were being damn well proved right. If you have never yourself had the experience of feeling that you are yoked to the great steam engine of history, then allow me to inform you that the conviction is a very intoxicating one.

  In the early spring of 1968 we saw the valiant guerrillas of the Vietcong carrying their fight to the very doorstep of the American embassy in Saigon. Not long after came the never-to-be-forgotten shots of the Capitol in Washington shrouded in plumes of smoke and flame, as black America refused to sit still for the murder of the gentle Martin Luther King. In Poland, a so-called anti-Zionist purge proved that the Stalinist gerontocrats would stoop even to Hitlerite tactics to repress dissent and prolong their sterile and boring hold on power. The year began to gather pace and acquire a rhythm: in late April (on Hitler’s birthday to be precise) Enoch Powell appeared to insult the memory of Dr. King by making a speech warning that “colored” immigration to Britain would eventuate in bloodshed. He succeeded at any rate in igniting a bonfire of rubbishy racism among many elements of the British working class. A few weeks later, the French working class appeared to make a completely different point by joining a revolt against ten years of Gaullism that had originally begun among Parisian students, and by not merely going on strike but occupying the factories that warehoused them for the working day. Many of the Paris ’68 slogans struck my cohort as absurd or quixotic or narcissistic (“Take Your Desires For Reality” was one especially silly one), but I shall never forget how the workers at the Berliet factory rearranged the big letters of the company’s name to read “Liberte” right over the factory gate. Suddenly, it did truly seem possible that the revolutionary tradition of Europe was being revived. How was I to know that I was watching the end of a tradition rather than the resurrection of one?

  I kept that transistor radio by my bed and almost every morning I would reach out and turn it on and be forced out of bed by some fresh crisis. Bobby Kennedy slain; the implosion of Lyndon Johnson’s “Great Society”; the mass mobilizations of American youth against the draft. When I was eighteen and nineteen and twenty, there was no eighteen-year-old franchise, and the single de
adliest and most telling line of Barry McGuire’s then-famous song “Eve of Destruction” was “You’re old enough to kill, but not for voting.”* One was, to a certain degree, compelled to think in generational terms, and in these terms my whole arrival at Balliol, an outcome for which I had worked so hard for so long, had been a disappointment. There were still petty rules and regulations covering one’s movements, still a curfew by which time the college gate was locked and all female guests had to be out of one’s room, still instructions about what to wear, and still the impression that one’s new dons, like one’s former teachers, were in loco parentis or surrogate parents or guardians. In time, my “generation” was to change a lot of that, too. But we of the International Socialists thought that such alterations were incidental, indeed almost irrelevant, when contrasted to the global struggle of which we quite genuinely believed ourselves to be a part. Let me give an example (I would once have said: “Let me give a concrete example”).

  For some time, there had been mounting reports of a rising in Africa against Portuguese colonialism. The senescent dictator António Salazar, a dirty relic from the era of Mussolini and Hitler, held the people of Portugal itself in bondage but also counted among his “possessions” the territories of Angola, Mozambique, and Guinea-Bissau. Angola and Mozambique, if you glance at a map, are like pillars or gates guarding the eastern and western approaches to Zimbabwe (then Rhodesia) and South Africa. Thus it seemed fairly obvious that a victory against Portuguese fascism would also spell the end, in not too much time, of apartheid. Picture then my pride and excitement when it was announced that Dr. Eduardo Mondlane, the founder of the Mozambican movement FRELIMO (Front for the Liberation of Mozambique), would be in England and had accepted an invitation from our modest little Labour Club to come and speak. We booked a big hall for him, and a very small room (my own, inside the college, because our resources were exhausted) for a reception. Both events were full, and I shall not forget the immense pride with which I opened my door to this genial and eloquent and brave and modest man. In my lodgings that evening, as I think back on it, the guests (among them Robert Resha, representative in London of Mandela’s African National Congress) included the spokesmen for several movements that were later to become governments. After Mondlane’s rafter-ringing speech (through which Michael Prest sat by the door determinedly holding a stout and sharp umbrella in case any local fascists tried any rough stuff), we all marched in torchlight procession to lay a wreath for those who had died to free their country. A few weeks later, Dr. Mondlane opened a parcel in his office in Tanzania and was murdered by an explosive charge that had been sent to him by the Portuguese secret police. I have since laid another wreath on his grave in a free Mozambique.

  I can’t be as proud now as I was then of also hosting Nathan Shamyurira, a spokesman for the black majority in white Rhodesia, for whom we arranged a meeting in the precincts of Rhodes House itself, one of the great imperialist’s many endowments to Oxford. He spoke persuasively enough, but the next time I saw him in the flesh he was a minister in Robert Mugabe’s unspeakable government. However, and in compensation, I can say that Nelson Mandela, then only at the beginning of his almost three decades of imprisonment, was made an honorary vice president of the Labour Club and had his name put on our membership cards. We wrote to him on Robben Island to inform him of this honor. Decades later when I met him at the British ambassador’s house in Washington, I rather absurdly asked him if he had ever received the letter. With that room-warming smile of his, he replied that he had indeed received it, and that he remembered it brightening his day. I didn’t really believe this charming pretense, but I did become voiceless for a minute or so.

  Just as “Oxford” allowed one to meet near-legendary members of the Establishment’s firmament on nearly equal terms, so it enabled encounters with celebrated academic dissidents. One of the achievements of our “year” was to bring the students of Ruskin College, the Labour movement institute for scholarship-minded workers, into the argument. (All right, not to “bring” them but to help them bridge the gap by, for example, demanding that they be made eligible to join the Oxford Union.) At gatherings of the “History Workshop,” held on Ruskin’s grounds and in nearby alehouses, I heard E.P. Thompson deliver an impromptu lecture on the “Enclosures” of common land in the eighteenth and nineteenth centuries, in which he brought an otherwise unsentimental audience to tears with his recitation of the poems of John Clare. The gentle and humane spirit of the late Raphael Samuel was the animating force in this “higher education”: his democratic energy was boundless and his meek, modest appearance always made him a special target for the rough attentions of the police. I can still see him being rudely shoved into a cell where I and others were already penned after a demonstration, his spectacles deliberately broken and his face and hands cut and bruised, for all the world like some luckless Jewish scholar who had been made a plaything by the brown comedians on Kristallnacht. Taking his seat on the bare floor and looking myopically and cheerfully about himself, he reconvened the last session of the History Workshop and made us all recollect how even Edward Thompson had left a few things out of the account. Nowadays the very word “Workshop” is an intimation to me of boredom and dogma, and I shall never forget Raphael’s honesty when he finally wrote in the 1980s that he didn’t really desire to live in a socialist society, but his Theaters of Memory is still a potent and eloquent reminder of a braver time, the recollection of which I don’t have the right to deny.

  All this was very much a part of the “Chris” half of my existence, the Chris who wore a donkey jacket and got himself beaten up by scabs in a punch-up on the picket line at French and Collett’s non-union auto-parts factory. (Fenton swears that I even donned a beret to lead a demonstration: he is quite incapable of an untruth but I am sure I didn’t do it more than once.) This was all in a day’s work: a day that might include leafleting or selling the Socialist Worker outside a car plant in the morning, then spraypainting pro-Vietcong graffiti on the walls, and arguing vehemently with Communists and Social Democrats or rival groups of Trotskyists long into the night. These latter battles were by far the most bitter and strenuous ones, and they often involved disputes that would have seemed ridiculously arcane to the outsider (as to whether the Soviet system was a “deformed” or “degenerated” workers’ state, for example, as opposed to our indictment of it as “state capitalist”). However, a training in logic chopping and Talmudic-style micro-exegesis can come in handy in later life, as can a training in speaking with a bullhorn from an upturned milk crate outside a factory, and then later scrambling into a dinner jacket and addressing the Oxford Union debating society under the rules of parliamentary order.

  That last example was an instance of the “Christopher” side. It was through the Union, in fact, that I found myself becoming socially involved with an altogether different “set.” These were confident young men who owned fast cars, who had “rooms” rather than a room, who wore waistcoats and cravats and drank wine and liqueurs instead of beer. After I’d made some successful sally or other in a Union debate, a group of these closed in on me as the proceedings were ending and more or less challenged me to come and have a cocktail. I couldn’t resist: anyway I didn’t want to. Here, I thought, might be the entrée to that more gorgeous and seductive Oxford of which I’d read so much and (thus far) experienced so little.

  Thereby, and perhaps not quite unlike poor, dowdy Charles Ryder in Waugh’s masterpiece, I found myself from time to time transported into the world of Christ Church and the Gridiron Club and invited to dine in restaurants which featured tasseled menus and wine lists. This was wholly new to me and potentially very embarrassing, too, since I had virtually no money. (The Commander, when I turned eighteen, had taken me to the bank, opened an account in my name with fifty pounds in it and told me, in effect, that that was my lot.) However, without a word actually being spoken, it was subtly conveyed to me by my new friends that I wasn’t expected to reciprocate. I was, i
nstead, expected to sing for my supper. This could have been corrupting, but I justified it to myself by saying that I was learning from, and perhaps even teaching, the enemy camp. In the late Sixties, it wasn’t only we who thought there might be a revolution round the corner. Quite a good portion of the Establishment was fairly rattled and apprehensive also, and the Tory press was full of material which—because it tended to exaggerate our influence and numbers—made those of us on the hard Left feel that perhaps we weren’t wasting our time. (The university authorities at one time seriously considered paving over the cobblestones in some of Oxford’s older streets, lest they be dug up and employed as missiles as had occurred in Paris.)

  In case I may seem too opportunistic, let me say that I genuinely came to like some of these gilded and witty reactionaries. One of them, the late David Levy, later quite a celebrated conservative intellectual, was certainly the first protofascist I had ever met, and I would often almost literally pinch myself as he burbled gaily on about Charles Maurras and Action Française, about the beauties of Salazar’s Portugal and Franco’s Spain, and sang the words of the Mussolini anthem “Giovinezza.” “Gaily” might chance to be the apt expression here, because there was a good deal of camp among these young men, and a certain amount of active bisexuality—though I don’t think David himself ever even looked at a woman. It makes me blush a bit to say so, but I was still prized for my looks in those days and, from experience at my own much less glamorous boarding school, could read the signs and knew the ropes. Every now and then, even though I was by then fixed on the pursuit of young women, a mild and mildly enjoyable relapse would occur and I suppose that I can “claim” this, if that’s the right word, of two young men who later became members of Margaret Thatcher’s government.

  For this very reason I can’t really give any more names, but one oblique consequence was that I got myself invited to meet John Sparrow at All Souls. How to describe “The Warden,” as he was universally known? And how to describe his college, a florid antique shop that admitted no students and guarded only the exalted privileges of its “fellows”: a den of iniquity to every egalitarian and a place where silver candelabras and goblets adorned a nightly debauch of venison and port. Or so the tales ran. It was in this thick, rich atmosphere that the Munich agreement had partly been hatched: there was a whole book with the simple, damning title All Souls and Appeasement. I absolutely could not wait to see the place for myself.