And this is partly why I can’t entirely second or echo his own great memoir of prep-school misery. For me, the experience of being sent away at a tender age was, at any cost, finally an emancipating one. I knew I hadn’t been dispatched to boarding school to get me out of the way (an assurance that I don’t think the young Orwell shared). I knew it was my only eventual meal ticket for a decent university: that undiscovered country to which no Hitchens had yet traveled. I knew that I owed my parents the repayment of a debt. True, I did get pushed around and unfairly punished and introduced too soon to some distressing facts of existence, but I would not have preferred to stay at home or to have been sheltered from these experiences, and it was probably good for me to be deprived of my adoring mother and taught—I can still remember the phrase—that I wasn’t by any means “the only pebble on the beach.” Why, I once inquired, was the school boxing tournament into which I had been entered against my will called “The Ninety Percent”? “Because, Hitchens, the fight involves only ten percent skill and ninety percent guts.” This seemed even then like a parody of a Tom Brown story, and I had the socks knocked off me in the ring, but why do I remember it after half a century? The school motto was Ut Prosim (“That I May Be Useful”), and when one has joined in the singing of “I Vow to Thee My Country”—especially on 11 November by the war memorial—or “The Day Thou Gavest, Lord, Is Ended” (“To sing is to pray twice,” as St. Augustine put it) then one may in fact be very slightly better equipped to face that Japanese jail or Iraqi checkpoint.
I have just looked up the gleaming new website of Mount House, and realized that if I have set all this down in my turn, it is because I was among the last generation to go through the “old school” version of Englishness. The site speaks enthusiastically of the number of girls being educated at the establishment (good grief!), of the availability of vegetarian diets and caterings for other “special needs,” and of its sensitivity to various sorts of “learning disability.” Now I cannot say I am completely sorry to think that there will be no more “eat that mutton, Hitchens” or “bend over that chair, Hitchens,” or “shall we call him Christine, boys, he’s so feeble?” but something in me hopes that it hasn’t all become positive reinforcement, with high marks constantly awarded for mere self-esteem.
Cambridge
MY MOTHER HAVING DECIDED that Tonbridge was out of the question for her sensitive Christopher, some swift work had to be done to reposition me in the struggle—the whole aim and object of the five years at Mount House—to make me into a proper public-school boy. Mr. Wortham proved adept at the string-pulling of the system. It was quite rapidly decided that I should instead apply to go to The Leys School, in Cambridge. The atmosphere there was more intellectual and the headmaster, Alan Barker, was a friend of Mr. Wortham’s. Since I was being taken as a “late” applicant, I would still sit the same exam—the “Common Entrance” that has been the fate of the English prep-school boy since records were kept—but would have to achieve a scholarship mark at it. This I was able to do without much of a strain. For many years I kept the telegram (ah, those days of the telegram) which was received by my proud parents: “PASSED FOR LEYS CONGRATULATIONS WORTHAM.” This also enabled me to “score” a bit over my thirteen-year-old playmates. English public schools have names like Radley and Repton and Charterhouse and Sherborne and Stowe (not to mention the Eton and Harrow to which we knew we could not aspire), and it was quite the done thing to debate the relative merits of these status-conscious destinations. “Hah, Pugh is going to Sedbergh—moldy old prison.” “Oh yes, well you’re going to Sherborne, which is full of snobs.” When my turn came, I would portentously say: “I’m going to Cambridge.” That shut them up. Cambridge these little bastards had heard of. They just didn’t have anything sarcastic to say about it.
I was bluffing, of course, but I still liked the look of things. My new school was in town, and in the ancient town of Cambridge at that, instead of out on some blasted heath where long and muddy cross-country “runs” could be inflicted on you and even the nearest manic-depressive hamlet was many furlongs or versts or miles away. Most English public schools are affiliated with the national absurdity of the Anglican or “Church of England” confession (as if there could be a version of Christianity specifically linked to a group of northerly islands), whereas The Leys was Methodist, which put it in the Dissenting or Nonconformist tradition, founded by that admitted maniac and demagogue John Wesley but still better than the alliance between a state church, the monarchy, the armed forces, and the Tory Party. Many of the teachers and masters were part-time dons at the university. I was, by the age of thirteen, manumitted from provincial and rural life and enforced infancy, and put at last into long trousers, and allowed in sight of the great libraries and quadrangles that had nurtured Chaucer and Milton and Newton (and Cromwell).
For many people, the Oxford-Cambridge dichotomy is an either/or proposition, like Jack Sprat and his wife, or Harvard versus Yale, or Army versus Navy. In days gone by, plebeian Londoners who had been to neither university would get into loud public disputes every year about which “eight” they favored in the annual Oxford-Cambridge Boat Race from Putney to Mortlake: one of the great “who cares?” events of any epoch. For me, the similarities outdistance the distinctions. Both towns show the unoriginality of the English when it comes to names: there used to be a ford for oxen by the Thames and there was once a place where it was possible to bridge the Cam. Both have colleges rather than a university. Both took a long time to recognize the existence of the railway, so that the station is too far from the center. Some say that Cambridge is more austere and Oxford more louche and luxurious, but could even All Souls be more exotic and languid and exclusive than the Apostles’ Club or the courts of Kings and Trinity, nursery of such ripe and gorgeous plants as E.M. Forster and John Maynard Keynes, to say nothing of the coterie of Stalinist traitors from Kim Philby to Sir Anthony Blunt? (“At least Oxford spies for us,” as one portly academic once put it to me, “while Cambridge seems to prefer to spy for the other side.”)
They used to say that Cambridge was better at “science”; the deceptive word “scientist” as opposed to the superior term “natural philosopher” not having been coined until the 1830s. Very well, it was at least true that Isaac Newton had operated here (his frantic experiments in bogus alchemy more than once igniting his own rooms) and that Charles Darwin had occupied the very same chambers as William Paley, author of Natural Theology and supreme bard of the quixotic argument “from design.” More intriguing to me and my young contemporaries, restlessly modern as we aspired to be in the early 1960s, was the chance to walk past the Cavendish Laboratories and see where the atom had first been split, or to pass by the Eagle pub, into which Crick and Watson had strolled with exaggerated nonchalance one lunchtime to announce that with the double helix they had uncovered “the secret of existence.”
My encounter with all this liberating knowledge and inquisitive atmosphere was very nearly over before it had begun. In my very first term, in October 1962, President Kennedy went to the brink, as the saying invariably goes, over Cuba. I shall never forget where I was standing and what I was doing on the day he nearly killed me. (It was on the touchline, being forced to watch a rugby game, that I overheard some older boys discussing the likelihood of our annihilation.) At the close of the BBC’s programming that night, Richard Dimbleby enjoined all parents to please act normally and send their children to school in the morning. This didn’t apply to those of us boarders who were already at school. We were left to wonder how the adult world could be ready to gamble itself, and the life of all the subsequent and for that matter preceding generations, on a sordid squabble over a banana republic. I wouldn’t have phrased it like that then, but I do remember feeling furious disgust at the idea of being sacrificed in an American quarrel that seemed largely to be of Kennedy’s making in the first place.
I have changed my mind on a number of things since, including almost everything having t
o do with Cuba, but the idea that we should be grateful for having been spared, and should shower our gratitude upon the supposed Galahad of Camelot for his gracious lenience in opting not to commit genocide and suicide, seemed a bit creepy. When Kennedy was shot the following year, I knew myself somewhat apart from this supposedly generational trauma in that I felt no particular sense of loss at the passing of such a high-risk narcissist. If I registered any distinct emotion, it was that of mild relief.
If politics could force its way into my life in such a vicious and chilling manner, I felt, then I had better find out a bit more about it. At Mount House I had enjoyed the “current affairs” class and taken part in a few school debates, forcing myself to speak in public because for a short while I had developed a stutter. Who knows where this originated in my psyche (my mother later told me that I’d also stuttered a bit when my baby brother was born, no doubt in another cynical bid for attention), but it was certainly made worse by teasing and I once made the huge mistake of trying to say the name of my railway destination at term’s end—Chichester—in front of a large group. The driveling Chi-Chi-Chi-Chi-Chichester noise that resulted was to follow me around for a bit. Anyway, the main position I can remember taking was in opposition to the Tory attempt to ban “colored” immigration from the West Indies.*
Two aspects of The Leys combined to change not just what I thought, but—always much more important—how I thought. The first pressure was negatively charged, so to speak, and the second more positively so. To begin with the negative: I was highly conscious of being very fortunate to be at the school, and of having parents who were willing to sacrifice to get me there and keep me there. It offended me, in an almost aesthetic way, to find that the bulk of my contemporaries took this immense good fortune as no more than their due. Methodism is a trade like any other, and the majority of the boys were the sons of solid Lancashire and Yorkshire businessmen, who thought it entirely natural that they need not attend the sort of school where they might have to consort with the children of their employees. I found myself immensely disliking this mentality, and the accents in which it was expressed.
On the positive side, The Leys was in Cambridge, and if your father was a don at the university you could be a “home boarder”: in other words come to the school daily and go home at night. This meant that there was a certain leaven in the lump, and many lifelines to the outside world. There were boys with names like Huxley and Keynes, who really were from those distinguished families, and there was the son of a Jewish Nobel Prize winner named Perutz. As the general election of 1964 approached, a number of Labour bumper stickers were to be seen on our teachers’ cars. Then there was one of Methodism’s many paradoxes, which was its historic identification with the working class. This has been overstated and often distorted—the historian Élie Halévy had a memorable debate with Eric Hobsbawm over whether it was Methodism that had defused revolution among the lower orders in the nineteenth century—but it meant in practice that some of the visiting preachers on Sunday were unpolished ministers from tough working-class parishes, who gave us some idea of how the other half (actually very much more than half ) lived. Donald Soper, the best-known Methodist in the country, was an announced socialist with a column in Tribune, George Orwell’s old weekly. His visit to address us in assembly was a sensation. The country’s other leftist weekly, the New Statesman, was kept in the library, along with a specially displayed copy of the Fabian Society pamphlet that called for the abolition of the public school system. The great J.G. Ballard, who had had the reverse of the Ian Watt experience in that he’d been interned by the Japanese (Empire of the Sun) as a small boy, before being sent to the same house in the same boarding school as me, once did jokingly say that the food at The Leys was inferior to the Lunghua camp in Shanghai, but was later to admit that he’d been agreeably surprised by how comparatively little torture there had been.
This duality in the life and mind of The Leys was beautifully captured for me by an incident in my first year. I was cornered in some chilly recreation room by a would-be bully named E.A.M. Smith, a brainless and cruel lad a year or so my senior. This tough and tasty dunce excelled at games and was a member of a highly exclusive Christian crackpot sect named the Glanton Brethren, which in its own disordered mind constituted an elect of god’s anointed. “Hitchens is being gassy,” he said, using the school’s argot for people like me who talked too much. “The cure for being gassy is a bit of a beating.” I wasn’t completely sure that he couldn’t deliver on this threat, and the uncertainty must have shown on my features because suddenly a voice cut in: “Oh, please, don’t give a damn about Smith.” The moron’s grin began to fade and the few who would probably have sided with him lost interest at once.* My rescuer was a tall, thin boy with a certain presence to him. Who was this chap, who could make a muscular thug shrivel? His name, it turned out, was Michael Prest. He was in the next “house” to me but was a home boarder because his father was an economics don at Jesus College. I recognized him without knowing his name because every morning in chapel, when the rest of us bent forward at the call to pray, he remained sitting up and unbowed. There was nothing the prefects and teachers could do about this: the law said we had to be in chapel every day but they couldn’t force us to pray on top of that, or even compel us to pretend to do so. I admired this stand without emulating it. Within a few days I had made a new and fast friend and then one morning, as everyone else but Michael crashed lazily forward in their pews, I took a deep breath and held myself upright. It felt very lonely for a moment but soon there was nothing to it. I started bringing books to read during the sermons and the prayers, in order to improve the shining hour. R.H. Tawney on Religion and the Rise of Capitalism was, I remember, an early choice.
The lexicographer Wilfred Funk was once invited to say what he thought was the most beautiful word in the English language and nominated “mange.” If asked, I would without hesitation give the word “library.” The Leys not only had a fine library of its own, but my house—“North B” (the other houses, since shamed by the magnificence of Hogwarts, being unimaginatively named “North A,” “East,” “West,” and “School”)—also had its own mini-version. From this hoard I one evening borrowed a life-changing book called Hanged by the Neck, a Penguin paperback issued as part of the growing national debate over the death penalty. It had two authors: one was Arthur Koestler and the other C.H. Rolph. The latter was the crime correspondent for the New Statesman: the name concealed the identity of Inspector Bill Hewitt of the City of London police, whom I was later to meet. Between them, these two simply demolished the case for capital punishment and gave some hair-raising examples of cold, hideous miscarriages of justice. This had two effects on me: it drew me further into the then-raging argument over the historic British institution of the gallows, which eventually culminated in its abolition in 1967, and it decided me that I would read anything by Arthur Koestler. Before long I was re-reading Darkness at Noon for what felt like (and quite possibly was) the third time in a month.
Things were quickening with me, in other words. I was in a sophisticated city with a treasure-house of culture. (One evening I found myself sitting in King’s College chapel, listening as Yehudi Menuhin played, just in front of the newly acquired Rubens, Adoration of the Magi. I recall thinking that this was almost too rich a mixture for a Navy brat.) The Leys if anything favored sciences over the arts—its old boys tended to be “quietly eminent,” as one newspaper article rather devastatingly phrased it—but we could boast of having produced James Hilton (“Mr. Chips” having been based upon a veteran master of the school named W.H. Balgarnie*) as well as Malcolm Lowry and J.G. Ballard. I became too omnivorous in my reading, trying too hard to master new words and concepts, and to let them fall in conversation or argument, with sometimes alarming results. I gained a reputation among the sporting types (and perhaps, to be fair, not only among them) as a pseudo-intellectual. I recall two diagnoses from this period. The first, from some school counsel
or with a psychologist’s bent, awarded me an “Aladdin’s Cave complex.” This was flattering in a way, since it suggested that I had an embarras de choix. But it also suggested that I was too brittle to decide among so many possible treats. The second, blunter verdict came from my fairly genial if unillusioned housemaster. He informed me, in the course of one of several harangues about my character, that I was in some danger of “ending up as a pamphleteer.” It was one of those moments that one knows instantly will always be retained in the memory. At last I had a word for it! And a word that had been applied to Defoe, at that.
By the time that I was fifteen or so, then, I had acquired some precocious knowledge of the Cambridge-related worlds of Bloomsbury and the Fabians, symbolized by the figure of Bertrand Russell, whose books I was also smuggling into the chapel. I knew enough to know that my next stop ought to be Oxford, which furnished the other half of this socio-intellectual equation. I even had a clear notion that the ideal Oxford college would be Balliol, and the desired course of study Philosophy, Politics and Economics, or the famous “PPE.” I was doing well enough at “The Lit”: the Literary and Debating Society run by one of the more urbane classics masters. My stutter almost banished, I even did a little acting and made a small success of the part of Taplow in Terence Rattigan’s classic The Browning Version. And I was beginning to try some writing.
I had “known” for years that this was what I really wanted to do. Indeed, in my grander moments I would want to claim that I had always “understood” that it was what I had to do. But I had no real concept of writing as a “living,” let alone as a life. At prep school and in the holidays, I had filled little exercise books with chiefly historical efforts, including a soon-abandoned grand narrative of the Napoleonic Wars. At The Leys there was an annual thing called the Thomas Essay Prize, with a book-token at the end of it and a handshake from the headmaster on the school’s open “speech day” every summer, for the doting parents to witness. I entered myself for this prize in my first year and was runner-up, and I won it in one form or another every subsequent year. The only set topic that I can now remember (because there was always a set topic and it was always a worthy and elevated one) was Martin Buber’s homely maxim that “True Living Lies in Meeting.” (How was I to know that this pious old hypocrite, the author of I and Thou, had after 1948 moved into the Jerusalem house from which the family of my one-day-to-be friend Edward Said had been evicted?) Cacoethia scribendi, says Paul Cavafy somewhere: “the itch to scribble.” If I could be moved to write by the banalities of Buber, I was plainly a bit more than just itchy. The eclectic urge struck me in every department of scribbling, and I flung myself into verse parodies, short stories (for some reason very often about animals) and, in one especially regrettable episode which involved brooding, meaning-of-life, moody walks along the river that led from Cambridge to Grantchester, a project for a “libretto” to be co-written with a musically inclined boy named Spratling.