Terror in Paris III – Terror and Religion in France

 

There is a long history of terror and religion in France. The Reformation led to religious wars as bloody and terrifying as those in Germany. The St Bartholomew’s Day massacre in 1572 saw about 2000 Protestants (Huguenots) murdered in Paris and about 8000 in the provinces. England and Europe were horrified. The Edict of Nantes granted protection to Protestants and was a step toward tolerance and a separation of Church and State, but Cardinals Richelieu and Mazarin would be instrumental in governing France, acting effectively as Prime Ministers.

In 1685 the Sun King, Louis XIV, revoked the Edict, and Protestantism was again illegal. Protestant clergy had two weeks to convert or get out. The consequent brain and capital drain – the reason South African cricketers have curious names – damaged France, much as the expulsion of the Jews damaged Germany later. Louis XVI reinstated toleration just before the Revolution but the Catholic Church was a rich and corrupt part of government and was hated as much as the aristocracy.

The position of the Catholic Church in France then has been compared to that of the Jewish community in Germany later. The abbey of Saint-Germain-des-Pres owned land equivalent to two arrondissements in Paris. Accordingly, much of the venom of the Revolution was directed against the Church and its clergy. The object was to strip them of their power and wealth. Many wanted to annihilate the Church.

In 1790 the National Assembly enacted the Civil Constitution of the Clergy. They broke with Rome. The clergy were to be elected. They had to take an oath of loyalty. This split the clergy. There were a appalling massacres of priests. The revolt in the West (the Vendee) was both Royalist and Catholic, and the slaughter was atrocious.   Up to a third of the population was extirpated in what we would call genocide. Priests were locked on boats that were then scuttled on the Loire and men and women were stripped naked and flung off the boats in ‘republican marriages.’ During the Terror proper, blood literally ran in the gutters of France from the guillotine.

There is more about religion in the French Revolution in the attached. Religion in France.

Napoleon restored order and did a deal with the Vatican (the Concordat) for much the same reasons that Hitler would: to shut them up and to lock them in. The Church remembered the drownings and the slaughters rather than the Rights of Man and it became mindlessly reactionary. There was violence and terror in uprisings in 1830, 1848, and 1870 as France tried one form of government after another. The Church was not a main player in these events, but it was again seen as the party of the established social order and the enemy of the poor. And the Church was bitterly resented for its interference in social and sexual life by its teaching on birth control and its insane strictures on dancing – the polka and waltz were seen as morally dangerous.

Toward the end of the century France was convulsed by the Dreyfus Affair. It recurs throughout Proust. A high ranking Jewish army officer was cashiered on false evidence and process. The army covered up murderously and the Establishment backed it up to the hilt. So did the Church. The split ran for years and years and showed an ugly anti-Semitism and moral thinness in French society at the top. In its blind reactionism, the Church sided with the Establishment. The Church’s hypocritical and sex-crazed priests were rightly or wrongly seen to be in league with a greedy and presumptuous bourgeoisie and a vacuous and arrogant aristocracy. When that side lost, there would be a high price for the Church.

The other source of hostility was that Catholic orders were beyond the control of the bishops and the Concordat. Their role in education was seen as inimical to equality and fraternity. The French saw something that this country now knows too well – deux jeunesses, two childhoods, splitting society. In the early 1900’s a government led by Freemasons secularised the nation. Most religious orders were dissolved and forced to go abroad. Members of religious orders were prohibited from teaching. Education was the function of the family and government. The response of the Vatican led to a formal separation of Church and State. That secularism, what the French call laicite, has been planted deeply with blood into the French world. The sexual abuse scandal has served to confirm it and the decline of the Church in French life.

It was not until this time that the government of France became settled after the convulsions and blood of the Revolution and the Napoleonic Wars that killed millions. Then came the two world wars. During the second, many French people collaborated in the Holocaust and trainloads of French Jews were despatched to be murdered en masse. After those wars, the failure of France as an imperial power, came home to haunt it. It was subject to waves of terror for decades, especially because of its conduct in Algeria. Its standing in other Muslem nations was not much better. You will never see a French version of the Commonwealth Games. The 1968 uprising underlined the hollowness of the French constitutional fabric, but the intervening peace may be the longest period of stability since Calvin.

What does this mean for the recent surge in terror in France? Put to one side the religious strife and the waves of terror running through the centuries. Put to one side current reports that the Jewish community has more fear of attack than the Muslem community, and is leaving France in numbers. (The four who were murdered in the supermarket were buried in Israel.) What this history means is at least this. If you are a migrant with religious beliefs and practices and you want a government representing a nation that actively supports organised religion taking part in running the country, then you are in the wrong country in France. Your position is even worse if you are liable to be hurt by its other people exercising their legal rights. If you want the people of your host nation to change their ways and to give up their rights to suit your religious sensitivities, you are suffering from a delusion that is not endearing.

Muslems who want a government that will protect their religious sensitivities have plenty on offer. Saudi Arabia, for example, one of the most backward, decadent and cruel regimes on the planet, and a key ally in our war on terror, is currently administering 1000 lashes in public to a man given ten years in jail for being rude about Islam in a blog. Those who are sour on Charlie Hebdo might bear this chasm in mind.

The Imitation Game

 

Do you worry, too, when at the beginning of a film, you read ‘Based on a true story’? Just how far off the base are we going to fly, Brother? At a fairly great altitude in The Imitation Game. It is a great story. A man named Alan Turing had not been all that brilliant at his public school or at King’s College Cambridge, but he had mind of unexampled power when it came to solving puzzles and inventing machines to solve them. This extraordinary gift was truly providential for mankind in helping England to defeat Hitler. But Turing was homosexual and he got caught after the war. Rather than face prison, he agreed to hormonal treatment to take away his predilection. A couple of years later, he took his own life. A man who might fairly be said to have saved the nation was chemically castrated. After the laws changed and the work of the decoders became known, the English Prime Minister, Gordon Brown, gave an apology in Parliament. The Queen has since granted a pardon. It is hard to believe that these events happened in my lifetime.

This story is told lovingly by Andrew Hodges in Alan Turing: The Enigma, but it runs beyond 700 pages and it has a lot of technical stuff.  I learned that Turing’s father got him exempted from cricket at school and allowed to play golf. This may not have helped. The film shows Turing as a kind idiot savant who will not team with anyone. His mother enforced caste – Alan was not to play with children of a plumber for fear his accent might suffer. This would not have helped either. Nevertheless, Turing survived all this, and Princeton, and went on to become the leading figure at the now famous Bletchley Park in decoding.

The German Enigma code was driven by a fiendish machine and was regarded as unbreakable. Turing broke it. He did so by making a machine that prefigures the computer that will convey this note. It was a colossal achievement, and one that undoubtedly shortened the war and saved lives – fourteen million according to the film. The delicate part lay in how to use decoded material without alerting the enemy to the fact that the code was broken.

This is a wonderful example of how the English harnessed all their very best minds to fight the War – by expelling or killing Jews, Germany tended in the opposite direction. But the producers of the film have not been content with this story which so deserves to be told. They had to dress it up, or sex it up, with quite unbelievable espionage extras and moral dilemnas and conflict with the military that is overdone. After you wonder whether this is 007 or the Famous Five, you are left with a lot of soap and too many typed caricatures. The film is at risk of collapsing in smarmy silliness. You will still get the basis of the story, but I cannot help thinking that the subject could have ruefully foreseen the trimmings. He deserves better. He was a most remarkable man, and the whole world is in debt to him.

Terror in Paris II – Credo Killers

 

In Paris two armed men murdered twelve people. The killers were apparently religious fanatics or zealots. They conducted the operation with a cool efficiency that showed military training. They killed expressly in the name of their God and faith. They did so to create terror among other people for their own purposes. They killed people who they believed were acting against their faith.

About three thousand years ago at a little village called Ai in what used to be called the Holy Land armed men killed twelve thousand people. They were apparently religious fanatics or zealots. They conducted the operation with a cool efficiency that showed military training. They killed expressly in the name of their God and faith. They did so to create terror among other people for their own purposes. They killed people who they believed were acting against their faith.

The massacre at Ai is described in the book of Joshua in a book, the Bible, that provides a foundation for three religions, Judaism, Christianity, and Islam. Different numbers were involved in Paris and Ai. In Paris, two killers killed twelve people; in Ai, thirty thousand warriors killed twelve thousand people.

Another difference is in the reason for the killings. In Paris, it appears that the murderers killed people that they thought were involved in insulting their religion. The victims, including police, were in their perverted thinking guilty. In Ai, men, women and children were massacred and the city destroyed because they were part of the Promised Land, that is, part of the land promised by Jehovah to the tribes of Israel. At least, that is what the Bible says. Their ‘guilt’, including the guilt of their children, was to be on the wrong side of the tribal and religious divide. The dice rolled badly for them.

The indigenous or aboriginal peoples at Ai were all liable to massacre under the Law of God expressed in the Bible, to which Jews, Christians, and Muslems owe allegiance. The book of Deuteronomy (chapter 20, 13-17) records that Moses told the people of Israel that if they took a foreign city, they were to kill every male: the women and children ‘thou shall take unto thyself’. ‘But the cities of these people which the Lord thy God doth give thee for an inheritance thou shalt save nothing alive that breatheth.’ This is an injunction to commit acts of terror. It is a prescription for what we call ethnic cleansing or genocide. Under it, Joshua and the tribes blew their trumpets at Jericho so that ‘the wall fell down flat’; and ‘they utterly destroyed all that was in the city, both man and woman, young and old, and ox and sheep and ass, with the edge of the sword’. At Ai, Joshua set up a clever ambush to enable the massacre of all inhabitants. He did so with ‘thirty thousand mighty men of valour,’ and ‘so it was that all that fell that day, both of men and women, were twelve thousand, even all the men of Ai’(Joshua 8:25.)

Most historians say that Islam was spread by the sword. Well, the Promised Land had been taken by the sword for the tribes of Israel by mighty men of valour with the help of God. Most of the people of Islam now believe that the promised land of Israel is being increased by the sword, with or without help from God. On any view, the history of both of these faiths is marked by violence and terror in the name of their religion and the world as whole is worse off as a result of at least that part of their history.

There is another difference between the murders at Paris and Ai. Leaders of Islam have condemned the murders in Paris as being against their religion. If anyone has said the same for the murders at Ai on behalf of Judaism, Christianity or Islam, I have not heard it. It will be difficult to say that those murders were committed against the word of God. Did the author of the Bible get it wrong or has God changed the rules since then?

This two-facedness makes unbelievers angry. On what ground do the followers of Judaism, Christianity or Islam say that they do not follow a God whose word enjoins terrorism and the doctrine that might makes right? On what basis do they maintain that the God of the Bible is not a terrorist, and a much more lethal terrorist than any of the Greek or Roman gods?

A Jewish zealot shot and killed the Prime Minister of Israel Yitzhak Rabin. The killer used a Beretta 84F .380 ACP semi-automatic pistol. He said that he did it for God because in his view the Prime Minister was betraying Israel. Mr Rabin had been awarded the Nobel Prize for his part in the Oslo Accords for peace in Palestine. The murderer, Yigal Amir, also said:

There is no moral problem. If I was conquering the land now, I would have to kill babies and children as it is written in the book of Joshua.

Was he wrong? Yigal Amir killed for a belief. He killed in the belief that his religion justified his killing. The judges expressly repudiated this argument saying that it was ‘completely inappropriate and amounts to cynical exploitation of Jewish law for goals that are alien to Judaism’. In passing sentence, the Court said: ‘He who so calmly cuts short another’s life, only proves the depth of wretchedness to which [his] values have fallen, and thus he does not merit any regard whatsoever, except pity, because he has lost his humanity.’

Regardless of what the judges said, it hardly seems right to say that this killer was a radical Jew, or that his Judaism radicalised him and made him a killer. Is it fair or even open to blame Judaism for the acts of this killer whose beliefs are seen as a perversion of Judaism? We do not after all call the Ku Klux Klan radical Christians. Christians would be affronted by that description. Is it fair or even open to blame Christianity for the acts of the Ku Klux Klan whose beliefs are seen as a perversion of Christianity?

We need to have this in mind when applying labels like ‘radical Muslems’ to people who kill for a perverted belief in Islam. These labels do not conduce to fairness or sense. I am aware that many Muslems around the world tacitly sympathize with some of these people, just as many so called Christians in the American South tacitly sympathised with the Klan. But to brand every member of a creed by the actions of a few just because they hold that belief is to commit the moral and intellectual crime that lies at the very core of racism.

To the victims of people like Yigal Amir or the Klan, or the terrorists in Paris, the nature of the belief driving their killers hardly matters. It matters to the rest of us, believers or not, in trying to protect ourselves against others who are prepared to kill for a belief. The great American jurist Oliver Wendell Holmes stopped three bullets during the American Civil War. More than thirty years after the end of that war in an address called ‘The Soldier’s Faith’, Holmes spoke with admiration of those ‘able to face annihilation for a blind belief.’

The faith of Justice Holmes is in a different universe. The killers we are talking of kill for a belief that excludes tolerance for any contrary belief and any diversion or softening on other moral grounds. I believe – therefore I kill. Credo ergo caedo. They become what might be called credo killers – people like the terrorists in Paris, the Klan, Yigal Amir, and Joshua.

As it happens, the worst credo killers of the twentieth century were killing against God rather than with him, but that is not much help to the rest of us. It matters little to the dead and their families whether the belief for which they were killed is a perversion of a religious faith or a political idea, but it will matter if we the victims spread the poison by judging others just by their creed.

For those who may be interested, I attach a brief extract from the book Terror and the Police State from the chapter Religion, propaganda, and cults. Extract

And as a footnote to the note on A law of suspects?, I set out the following remarks by David Bromwich in a piece entitled Working on the Dark Side from the current (8 January) London Review of Books. In discussing the Senate Select Committee report on CIA detention and interrogation, the learned author says:

Cheney worked hard to eradicate from the minds of Americans the idea that there can be such a thing as a ‘suspect’. Due process of law rests on the acknowledged possibility that a suspect may be innocent; but for Cheney, a person interrogated on suspicion of terrorism is a terrorist. To elaborate a view beyond that point, as he sees it, only involves government in a wasteful tangle of doubts. Cheney concedes from time to time that mistakes can happen; but the leading quality of the man is a perfect freedom from remorse. ‘I’d do it again in a minute.’

Unfortunately for us, Mr Cheney is not alone in having a perfect freedom from remorse, or in being eager to come back for more.

Terror in Paris – I – A law of suspects?

 

There has been an increase in terror attacks in the West recently. The attacks in France have been worse than others. In their drive to outpace each other, the networks covering the events from time to time got ahead of themselves when looking at the histories of the dead criminals in the Paris attacks. The histories of those criminals had, we were told, made them ‘suspect.’ These histories were only in part in the open – the rest was the result of covert surveillance.

We could discern that there may be some shifts in public attitudes toward snooping on the communications if that snooping helps to prevent outrages such as those we have just seen, or to catch those who commit these crimes. For some bizarre reason I was reminded of my attitude to airline pilots a long time ago. I used to think that they were overpaid – but that thought always evaporated as soon as one of them had the job of lifting me and hundreds of others safely to the other side of the world.

Dealing with surveillance is one thing. Dealing with people who become ‘suspect’ as a result of that surveillance is something different. Under our idea of the rule of law, we do not deprive people of their liberty merely because they are suspected of having committed or of being about to commit a crime. It may be as well to look at how these questions are dealt with in states subjected to government by terror. The regimes of Stalin and Hitler were terrorist states. So was France for a period during the period of the French Revolution which erupted in 1789.

I have looked at those three regimes in the forthcoming book Terror and the Police State. On rereading the relevant chapter, it looks to me as if it has some bearing on some comments on recent terrorist attacks, and I set it out below. It does if nothing else give a warning of allowing terrorism in France now to allow us to be driven back to the laws of the Terror in France. The Law of Suspects was in some ways the low point of that Terror. It also is a warning about suspecting people or holding them liable just because of their creed.

Extracts from the opening chapter of the book giving terms of reference were posted here on 27 October 2014. An extract posted on 13 November gave a short history of the three regimes. Future posts will deal with terror and religion, surveillance and terror, and terror in France, Christianity, Israel and Islam.

A look back at history may provide an antidote to hysteria about the future.

*****

Extract from Terror and the Police State.

Chapter 14

Scapegoats, suspicion, and proof

In Ancient Greece there was a practice or rite of casting out someone like a beggar or cripple or criminal in the face of some natural threat or disaster. There are traces of a far older tradition in Syria when a goat would be invoked in the purification rites for the king’s wedding – a she-goat was driven out into the waste with a silver bell on her neck. More recently, but before the Greek custom developed, the Old Testament, Leviticus 16:8, said that ‘And Aaron shall cast lots over the two goats, one lot for the Lord and the other lot for Azazel.’ The goat of the Lord was sacrificed, and the high priest by confession transferred the sins of himself and the people to the goat that was permitted to escape in the wilderness – where its fate would depend on what sort of predators it may have to contend with. There was a form of atonement. The goat that escaped became the ‘scapegoat.’ The traditions or rites might be said to prefigure the role of the Son of God being offered up to redeem mankind by atoning for its sins. A scapegoat is one who is punished for the sins of others. This ancient Middle Eastern rite has become a universal custom involving people rather than goats.

But the term has got much wider than that – a scapegoat now is not just one that has to answer for the sins of others; it has to answer for all the problems and failings of what might be called the host people. So, in the most gruesome example, the Nazis held the Jews responsible for all the lesions on the German people, moral or economic. The war had been lost only because of the failings of some generals and because Socialists and Communists had stabbed the nation in the back. Once the German people got released from the hold of these forces of evil, it could realize its potential for the first time, and nothing could stand in its way. The German character was not just innately good – it was superior; therefore the reason for any failings had to be found elsewhere. The notion of scapegoat was vital to the perversion of what passed for thought under Hitler. It is the natural first base for a weak and insecure person who is a moral coward. It is also the kind of sloppy thinking that attracts insecure people, edgy commentators and journalists, and weak governments.

Scapegoats played a far smaller role in the French Revolution. Pitt’s gold – bribes from the British government led by Pitt – came to be a convenient source of all of the discontents of the people, and the aristocracy and church were loathed and attacked, but they had been principal pillars of the ancien regime that had failed and that was being rejected and replaced, and large parts of the aristocracy and of the church were opposed to those seeking to advance the objects of the Revolution. The émigré royals and nobles were a real and not just imagined threat, or one conjured up for the purposes of propaganda. The aristocracy was no more of a scapegoat than the clergy.

There were even reasons to fear the capacity of the inmates of prisons to harm the Revolution – the September Massacres in Paris in 1792 were manic and brutal, but they were not fashioned just out of malice. The driving force of the massacres was not from on high in the government, but in the mob in the form of the sections of the Commune of Paris. Even the killers in their panic or blood-lust felt the need to employ some form of trial in a quest to find the real threat to the nation – not just to the Revolution, but to the sovereignty of the nation. What we find it hard to follow is the relief felt and the welcome given to those who were spared or acquitted. There were elements of formality and benevolence in the brutal carnage that led David Andress in The Terror to say:

Prompt justice was done, with sound practical considerations in hand. That is the real horror. It is easy to come to terms with the idea of irrational carnage carried out by sadistic mobs: such facts fit neatly into the concept of a radically different, almost subhuman crowd, safely distanced from the self-image of the observer. Far less comfortable is the realization that bloody murder could be committed by upright citizens in the name of the country’s freedom. If we quite fairly object that the victims of September were not, in fact, the active partisans of a fatal plot gainst Paris, we must also agree that believing them so was a mistake shared almost unanimously everywhere from the Legislative Assembly to street-corner tavern.

If on that occasion the blue collar crowd, the sans-culottes, showed a need for some kind of procedural check on their enthusiasm, a big problem with what we would now call the political class is that they found it so hard to check their enthusiasm. They had not had enough experience of what we call party politics and political in-fighting to allow them to tolerate differences in points of view. You are either for us or against us; you have to decide; and you might lose your head if you decide the wrong way.

They were not experienced or mature enough to be able to put up with doubt or uncertainty on what they saw as matters of principle that they also saw as having nation-forming consequences. They were in a way the sad victims of the kind of political absolutism that they believed that they were escaping. If Flaubert said that inside every revolutionary you will find a policeman, it may because what you first find is an intolerant zealot – a fanatic. This is one reason that what we call faction fights were so lethal then. People getting together to oppose those in government were, almost by definition, conspiring against the nation. Division was bad in itself.

Nor does it make much sense to look for the role of scapegoats in the Russian Revolution. The convoluted theories of Marx would lead to serious differences of view upon implementation at the best of times. They were predicated on classes being in a conflict that was terminal, and the theories had an apocalyptic and prophetic air that commanded an adherence that was most devout among those who did not understand the theories – which meant most Communists, let alone Russians. To that you must had the cold egomania of Lenin, who hardly gave the theories a chance, and the manic paranoia of Stalin, who could not care less, and you see that it hardly helps us in our inquiries to ask if the kulaks may have been seen as scapegoats. The thinking that determined who might be targeted by regimes led by Lenin or Stalin – or, for that matter, Mr Putin – may be something that just passes our understanding.

A scapegoat may afford a kind of out for a regime, but suspects are at least a potential threat to it, at least ‘suspects’ in the terms that we are about to see. There is no reason why one person may not fulfil the criteria of more than one category. An aristocrat may have passed through a journey in time from being an enemy, to a threat, to a suspect, to a scapegoat. One of the infamies of Hitler was his treatment of the Jews as scapegoats. One of the darkest parts of the French Revolution is seen to be the Law of Suspects.

The Law of Suspects of 17 September 1793 is a model of concise drafting, but we sometimes find that the more concise a law is, the wider and the more unpredictable is its effect. Clause 1 said: ‘Immediately after the publication of the present decree, all suspected persons within the territory of the Republic and still at liberty shall be placed in custody.’ Clause 2 says who are ‘suspected persons’. Well, the class includes ‘partisans of tyranny or enemies of liberty’, ‘those to whom certificates of patriotism have been refused’ and ‘former nobles’ and their families ….who have not steadily manifested their devotion to the Revolution’. That is to say – anybody that somebody in power does not like the look of. It is hard to imagine a more complete ‘enemy of liberty’ than the author of this law. The law does not say if these people are guilty of any offence, or how they are to be dealt with if they are – it just says that they shall be detained, at their expense, ‘until the peace’.

The French pride themselves on the economy and style of their drafting. Flaubert used to read some of the Code Napoleon each day to warm up on for his writing. (It is impossible for a common lawyer to imagine anyone doing that with any statute ever made anywhere.) The legal drafting during the Revolution may not have received the time and polish of later documents, but it was not long-winded. Most of the decrees are short and to the point and look like they might be addressed to issues of the management of a petanque club.

Clause 3 provided that each Watch (Surveillance) Committee (known as the Revolutionary Committee) is charged with drafting for each arrondisement ‘a list of suspected persons’, and issuing warrants of arrest against them, and having seals put on their papers. The ‘commanders of the public force’ receiving such a warrant must execute the warrant and arrest the suspect immediately. Clause 4 says a committee can only order an arrest if at least seven are present, and by an absolute majority. Clause 5 says that they are to be taken first to the local jail and then, under clause 6, transferred to national buildings. Clause 7 allows the prisoners to have their absolutely essential belongings, and says that ‘they shall remain there until the peace’ (which is not defined). By clause 8, the prisoners have to bear the expense of their custody. Under Clause 9 the Committee must give a list of arrested suspects to the Committee of General Security. Clause 11 allows courts to have detained in jail those who are acquitted before them – this clause makes no express reference to such a person being ‘suspect’. That is the whole law.

Like the decree about the Revolutionary Tribunal, this decree does not say that certain acts are criminal (against the law) – rather it just empowers some people to take some action against some other people without the intervention of a court. But what is clear is that if you had been refused your Civic Card – and we saw what the Paris Commune said about this – or if your Committee did not think that you had steadily manifested your devotion to the Revolution, they could cause you to be arrested and be held in prison indefinitely – without any charge having been made or even any breach of the law alleged; without any evidence having been required, collected, or tendered against the target; and without any intervention from any kind of judicial officer whatsoever. And all at the expense of the victim.

You would for example risk being suspected and therefore arrested and held indefinitely if you called someone vous or monsieur – even though that form of address was the spontaneous habit of a lifetime formed in a customary exhibition of courtesy throughout all classes in all of France.

There is nothing in the law that says that a suspect may be executed or otherwise punished for a breach of the law – it merely says that one class of persons may be detained for the duration, or until the peace. Some historians have believed that your being a suspect might of itself have led to the guillotine – this may have been so in fact, but not because of this law. It is not at all uncommon to find a law permitting a government to detain certain kinds of persons in a nation at war. During World War II, Britain did this with citizens of German descent, and the US did it with those of Japanese descent. These are called internment laws. Even Abraham Lincoln suspended habeas corpus for the duration of the American Civil War.

In England during World War II, there was a famous exchange on England’s highest court, the House of Lords, about a wartime regulation that gave the Secretary of State the power to detain a person if he had ‘reasonable cause’ to believe that person had ‘hostile associations’. If this issue should come before a court, say on a writ of habeas corpus, should the court conclude that it must be satisfied of the ‘reasonable cause,’ or was it sufficient for the Home Secretary to say that he believed that he had reasonable cause? The majority thought that a wartime emergency provision should be applied to make it effective rather than to have it weighed down with fine legal argument. They were also sensitive that they as judges may not have had access to security information gained as part of the war effort. They accepted the submission of the government and held that the opinion of the Home Secretary was enough.

Even at the height of the war, the case caused headlines by the terms of the dissent of a very famous judge named Lord Atkin. He objected to a ‘strained construction put on words with the effect of giving an uncontrolled power of imprisonment to the minister’. He went on to say:

In England, amidst the clash of arms, the laws are not silent. They may be changed, but they speak the same language in war as in peace. It has always been one of the pillars of freedom, one of the principles of liberty for which on recent authority we are now fighting, that the judges are no respecters of persons and stand between the subject and any attempted encroachments on his liberty by the executive, alert to see that any coercive action is justified in law.His Lordship went on to say that he knew of only one authority to justify the reasoning of the majority – and he referred to the colloquy between Alice and Humpty Dumpty in Alice in Wonderland. This remark offended the majority, but not as much as his remark that ‘in this case I have listened to arguments which might have been addressed acceptably to the Court of King’s Bench in the time of Charles I’.

Lord Atkin’s reasoning commands general acceptance today, but sensible courts make allowances for decisions taken in extreme emergency, which England plainly was when the man called Liversidge was detained, and also about the need for judges to show some respect for the separation of powers where the executive appears to be acting bona fide in issues involving security and intelligence during wartime.

But although the French law did not of itself lead people to the guillotine, and most of those detained under this law survived the Terror, its impact was huge. More than fifty places of detention were established in Paris alone within a few months. If the inmates wanted a bed, and not just a pile of straw, they had to pay. Within a short time there were about seven thousand detained in Paris, and the number for all France would rise to about 300,000. Many must have lived in fear of an outbreak of another lot of prison massacres like the September Massacres. Simon Schama painted a dark picture.

Even by the standards of the time, the Conciergerie was a wretched hole, a place which managed to engender phenomenal squalor within imposing architectural precincts (for it too was a former princely residence)…..many of the prisoners compared it to the lower circles of Dante’s Inferno, a house of vermin, smelling of sickness and ordure…..the vast majority slept a la paille, on straw, in tiny cachots, deprived of air and water, with no place to relieve themselves except the floor. After a while, prisoners ceased to care, sleeping by and in their own excrement, covered with lice and open sores. To vary the routine, they could walk together under the ogival vaults of the long sombre corridor known as the ‘rue de Paris’, watch the scuttle of rats and exchange gossip about the latest admissions.

 

So, in looking at Law of Suspects, we need to remember that it was an emergency measure relating to internment during and for the duration of the then equivalent of a world war that saw most of Europe intent on overthrowing the government of the French nation and assisting in the setting up of a replacement government that was almost certainly contrary to the wishes of a clear majority of the French people. Another thing to remember is that this kind of wartime measure may run across general notions of due process or civil liberties in ways that might fairly become the subject of reasonable differences of opinion between fair minded people. It is not reasonably open to express any such reservation about any similar measures taken as part of the terror in Russia or Germany.

Nor is there much point in talking about onus of proof. That notion is hardly determinative if lay people are asking whether they ‘suspect’ someone within the terms of the relevant law. If someone was charged with an offence, then under the general French law, those bringing the charge had to prove facts sufficient to found a finding of guilt. That was the theory, but the practice was different – for the most part, there was a kind of presumption of guilt rather than innocence, and a kind of onus fell on the prisoner to ‘beat the charge.’ There was a sense that the prosecutor, judge, and jury were all on the same team, and someone on the outer had real trouble getting back into safety.

If the Law of Suspects could not of itself lead to the guillotine, what did? Even now, a charge of conspiracy in many jurisdictions signifies that those behind the prosecution cannot produce hard evidence of a clear breach of the criminal law, and there are what might be called forensic advantages for the prosecution in following such a course. Good judges now tend to be skeptical of this kind of process, and some are not shy to say so. Well, if nothing else, Robespierre knew all about conspiracies, and the more time went on, the more he was inclined to see one. As early as 1790, the press had commented on his repeated references to ‘plots and conspiracies of which he alone held the secret’, but it took years for the boy who cried ‘Wolf’ to be called out.

The English historian the Reverend J M Thompson of Oxford University was very far from being down on Robespierre, and his assessments are balanced and well informed. In his little book Robespierre and the French Revolution, Mr Thompson made these remarks in the context of prosecutions of enemies of the Revolution:

His method was to construct from the speeches or publications of individuals or from the company they kept a common programme or policy, of which perhaps none of them was personally conscious, and to father it on them all. Thus when they were put on trial each found himself involved in vague charges, based on a casual word here, a conversation overheard there, or a piece of gossip started by some spiteful neighbour – charges which it was useless to disprove in detail, and which in their accumulated effect were fatal.

On what was a kind show trial for the followers of Hebert, Thompson went on:

Between their arrest and trial he [Robespierre] made several speeches denouncing the prisoners, and informing the public that, as soon as the Extremists had been dealt with, the Government would turn its attention to the Reactionaries. There was in fact no trial in our sense of the term, but merely an indictment of persons who must be guilty because the Government had decided that they were: the salaried judges and jury would give their assassination an appearance of legality, and the crowd could be trusted to applaud their execution. Such is the technique of dictatorship.

Those propositions have the odor of truth or, if you prefer, reality, and the methods described have a ghastly resemblance to those used in the Moscow Show Trials in the 1930’s.

Robespierre’s lieutenant in enforcing the terror was a cold, heartless young lawyer and ideologue named Saint-Just. Saint-Just had the blood of Lenin in his veins. He said that ‘we must rule by iron those who cannot be ruled by justice. You must punish not merely traitors but the indifferent as well’. A colleague on the Committee of Public Safety, the crippled Couthon, was fond of asking: ‘What have you done to merit being hanged if the counter-revolution comes?’ Saint-Just was called ‘the angel of death’. The execution was referred to as the ‘Red Mass’, ‘spitting in the sack’, or ‘peeping through the window’. The presumption of innocence was as good as reversed. Robespierre said: ‘Whosoever trembles at this moment is also guilty.’ He had also added ‘trial by conscience’ – an intuitive decision rather than a reasonable one; the accused could be convicted for attitude as well as actions. How Rousseau would have applauded! In one speech, Robespierre gave the essence of paranoia – ‘Look about you. Share my fear, and consider how all now wear the same mask of patriotism.’ The good looked just the same as the bad.

Saint-Just said that ‘the very resistance of these scoundrels proves their guilt’. Couthon said ‘moral proof’ was enough – ‘for a citizen to become suspect, it is sufficient that rumour accuses him’. When the prosecutor said that there was not enough evidence to convict all of the Cordeliers, Saint-Just gave a short response – ‘Amalgamate’. Take them as a job lot.

We can trace a line of conspiracy allegations. Camille Desmoulins took exception to what Brissot had said in his propaganda journal, Le Patriote fancais, and he wrote an article in reply attacking Brissot for defending gambling – Desmoulins thought that Brissot was not a true patriot on that account. He went further and called him a traitor. Fifteen months later, Desmoulins launched a more comprehensive attack, The History of the Brissotins. He now alleged conspiracy and Brissot was expelled from the Jacobins. He had the ultimate answer of the ultimate conspiracy theorist from Brissot himself: ‘It is absurd to ask for hard evidence and judicial proofs that one has never had. Not even in the conspiracy of Catiline, for conspirators have never been in the habit of letting evidence against themselves be open to discovery.’ The less evidence there was, the deeper the conspiracy had to be! Desmoulins raked over all their record – and if you look at history in a certain way, it may tell you want you want to hear.

Desmoulins then claimed to be shocked when the charges of conspiracy that came to be laid before the Revolutionary Tribunal relied so much on his work. Then some of the Brissotins fled, and even Saint-Just would have spared some: ‘You must distinguish between those detained; most were misled; and who among us can flatter himself that he was never deceived? The true culprits are those who fled…..Proscribe them not for what they said but for what they did; pass judgment on the others and pardon the greater number.’

When it came time to judge Desmoulins, Saint Just was more than happy to judge the accused for what he had said, and there was none of that softness about people being deceived.

These people, who for four years have conspired under the veil of patriotism, now that justice is closing in on them repeat the words of Vergniaud [a Brissotin]: The Revolution is like Saturn, it will devour its own children. Hebert repeated these words during his trial; they are repeated by all those who tremble as they see themselves unmasked.

Saint-Just would be one of the last children of the Revolution to be devoured. He did not tremble; but neither was he heard in his defence. The republicans loved invoking Rome, and Cicero, especially Camille Desmoulins. Catiline was a bad politician and a worse leader whose hair-brained conspiracy was almost suicidal. In one of the few decisions of substance that Cicero took, Catiline’ s supporters were executed without trial – something that even Julius Caesar thought was a little strong.

As time went on, hardly anyone beat the charge. The process became so much more formal and peremptory. People were dealt with in batches – the charges were ‘amalgamated’, a favourite technique of Saint-Just, and toward the end the prosecutor could invite the jury to say that they had heard enough to satisfy their consciences. Paris looked like a lynch mob hungry for prey.

We have seen that under the Law of Suspects, an accused person who did beat a charge could still be detained under that law, and that was certainly a course open to the NKVD or Gestapo in the very rare cases where the prosecution simply failed. The whole purpose of the revolutionary or peoples’ tribunals was to stop that kind of accident happening. Civilized legal systems say that it is better that some guilty go free rather than that one innocent person should be imprisoned; the revolutionary regime or police state takes the very opposite view – and the very words ‘innocent’ and ‘guilty’ had very different meanings for those enforcing what purported to be the laws of such regimes.

When Benjamin Constant asked who had not been denounced since 14 July 1789, he went on: ‘After seeing Bailly and Pache, La Rouchefoucald and Marat, Condorcet and Saint-Just, Sieyês and Robespierre become the targets of the same accusations, can one still believe in Revolutionary reputations?’ It is a fair question. It had got to the point where it looked like the revolution was the source of its own conspiracies. For every action there would be a reaction. Suppressing one plot led to others. There was a cycle of vendettas, witch-hunts and pogroms, and people settled personal scores in the name of a political objective. In the words ‘Share my fear, and consider how all now wear the same mask of patriotism’, we come close to heart of the three regimes looked at in this book.

In The Russian Revolution, Sheilah Fitzpatrick said this:

Suspicion of enemies – in the pay of foreign powers, involved in constant conspiracies to destroy the revolution and inflict misery on the people is a standard feature of the revolutionary mentality that Thomas Carlyle captured vividly in the passage on the Jacobin Terror of 1794…..In normal circumstances, people reject the idea that it is better that ten innocent men perish than that one guilty man go free; in the abnormal circumstances of revolution, they often accept it. Prominence is no guarantee of security in revolutions; rather the contrary. That the Great Purges uncovered so many ‘enemies’ in the guise of revolutionary leaders should come as no surprise to students of the French Revolution.

After all, the French have a saying: Plus ca change, plus c’est la meme chose.

 

Human Capital

 

More than one thousand years ago, our ancestors put money values on human lives. If you killed someone, you had to pay compensation, and the amount of that compensation varied with the standing of the victim – a dead lord cost lots more than a dead serf. The Italian film Human Capital builds a well-constructed drama around this theme. It is a movie about veneers, and how high finance is driven by greed and stupidity. There are three families on different rungs on the ladder. The greed and stupidity are exemplified by the real estate agent on the middle rung who wants to cash in with the hedge fund run by the guy on the top rung, and there is a Romeo and Juliet story about children on the middle and bottom rungs. The men are frightful jerks and the wives are, for better or worse, there for the ride: well, at least the second wife of the agent has a position which leaves her better off than the one at the top who has nothing. All the marriages are broken, and the parents have failed their wilfully spoiled children. Everything screams falsehood – who wants a chauffeur to drive the Maserati? – and when trouble looms, the stampede to the lifeboats is ghastly. The plot revolves around the part played by the spoiled children in a hit and run on a waiter after their school function, and the result is a disturbing insight into just how bad it gets when Mammon becomes God. There is high Italian style about very human failings relieved by some black humour in a movie that will be watched in awed relief by those who have kept their children out of the nut house and the big house. Welcome to the Kingdom of Nothingness.

When Dyson met Rupert – and the High Court of Australia beheld the gutter

 

 

 

It is not likely that Mr John Setka of the CFMEU has ever felt the need to tell a journalist that that he has often felt the need to express his dissent in the minutes of the union because he did not like the writing style of the other organizers and officers of the union – that he does, for example, have a real aversion to split infinitives, dangling participles, or a perceptible but unwarranted variation in the number of a noun that some others tolerate to avoid treading on the toes of those who get exercised over what is called sexism. These are some of the things that Mr Dyson Heydon, QC discussed on the ABC when reflecting on his time as a justice of the High Court of Australia. That court is our highest court, and by and large its members have served us well. It is a reputation devoutly to be preserved.

There was always going to be a problem in Mr Heydon continuing to do just that when he accepted the invitation of the current Prime Minister to go down into the world of Mr Setka and the phantoms of the enemies of Julia Gillard, the outgoing PM, and our first woman PM. Julia Gillard had been targeted by members of the press, especially the Murdoch press, about allegations of what had passed between her as a solicitor and a boyfriend twenty years ago. Yes, you heard – twenty years ago; more than three times longer than the standard limitation period fixed by the law for permitting civil claims to be raised.

The employees of Mr Murdoch, and their unattractive political sponsors like Senators Abetz and Brandis, to this day put their hands on their heart and say that they have pursued this issue in the public interest because what Julia Gillard did twenty years ago reflects on her fitness to hold office as Prime Minister. Well, if they are prepared to say that with a straight face, they will also be the shrillest in objecting to any suggestion that this kind of personal denigration could only have been wrought on a woman. However that may be, the attack on Julia Gillard, especially after she had lost office, appeared to many Australians to reach new lows, even by our standards, of partisan political bitchiness and moral vacuity in Canberra.

The CFMEU is what is called a militant trade union. It has succeeded to the position of the BLF as the Aunt Sally of choice for hardened and unlovely champions of the class war like Senators Abetz and Brandis. The public inquiry headed by Mr Heydon, and named after him, was predictably branded as a witch hunt, and we have no problem in imagining what the reprisals will be like, but it was always hard to see how anyone like Mr Heydon could get down into this gutter and come out with a reputation enhanced, or even preserved.

Mr Heydon has impeccable credentials as a member of the Establishment, or at least as close as Sydney can get to any such thing. He was educated at Shore School before going on to win the University Medal at Sydney University. He was a Rhodes Scholar – well the whole nation is coming to terms with the fool’s gold that that distinction may hide – but his winning the Vinerian Prize at Oxford is a good sign of a very bright and concentrated academic mind, if not a driven one.

Whether that can translate into good judgment and common sense is another question, especially when those early academic prizes are followed by the active pursuit of an academic career. Mr Heydon was a Fellow of Keble College Oxford before becoming a professor in Sydney and the Dean of the Law School. He is the author of works in the wantonly superior and acerbic style that some elevated lawyers in Sydney appear to find satisfying. He never sat as a trial judge, being appointed straight to a court of appeal and then to the High Court. I do not know if he ever appeared in a criminal trial or before a jury.

Mr Heydon was happy to tell those listening to the ABC that he wears as a badge of honour the title of conservative black letter lawyer. He acknowledged that others regard that term as an insult. Mr Heydon is not therefore averse to taking sides, and being seen to do so. South of the Murray, the Sydney black letter lawyers, the ‘whisperers’, are thought to have tickets on themselves and to be too brittle for their own good. Some of the sniping that they engage in looks downright bitchy, and you can see it in print, and in works that assert claims to scholarly merit. They can engage in behaviour that looks anything but conservative.

Mr Heydon showed some of these traits while he was on the High Court. His Honour rejected the wisdom of our ancestors that dissenting judgments should be discouraged if not banned. Some see dissent as heroic; others see it as a nuisance. But too much division and dissent debases the coinage of the court as a whole, and can leave a recidivist dissenter like Mr Heydon sounding like the boy who cried wolf.

His Honour was hardly pursuing his colleagues with terms of endearment if he told them what he told the ABC – that some of his colleagues don’t mind split infinitives or dangling participles ‘so at that low level one doesn’t want to agree…..They don’t write grammatically as I understand Anglo-Australian grammar.’ Well, so much for humility, tact, and team spirit. And people who beg to differ on those grounds do not do so out of any felt inferiority to those around them. Mr Heydon has the hallmarks of an anal intellectual snob.

By the time his time on High Court had expired, Justice Heydon had become a compulsive dissenter, and he could express his views in language that was at best curious. In the case about packaging cigarettes, his Honour said:

After a ‘great’ constitutional case, the tumult and the shouting dies. The captains and the kings depart. Or at least the captains do; the Queen in Parliament remains forever. Solicitors-General go. New Solicitors-General come. This world is transitory. But some things never change. The flame of the Commonwealth’s hatred for that beneficial constitutional guarantee, s. 51 (xxxi) , may flicker, but it will not die. That is why it is eternally important to ensure that that flame does not start a destructive blaze.

Putting to one side the imputation to a polity of a visceral emotion, which would have entertained medieval Schoolmen, is this what we expect from the justices in our ultimate constitutional court – to speak of the hatred of the Commonwealth of a part of the Commonwealth Constitution? What do these people do to each other up there is that bleak suburban fastness of Canberra? What sort of masonry lies buried here? Where is the calm repose of the dispassionate jurist?

Mr Heydon was appointed to the High Court by Prime Minister John Howard, who is the mentor of the Prime Minister who appointed him to conduct this royal commission. This could be called keeping it in the family, although few Australians will reflect with equanimity on the suggestion of Mr Abbott that he is the political love child of John Howard and Bronwyn Bishop.

The government was aware that its bona fides were in issue – to put it softly – in this royal commission. They had to find a safe pair of hands, a man beyond reproach. How could you do better and more safely than with a former High Court judge who glories in his black letter conservatism? All that would have been enough for a government that puts slogans where thinking should be, and which puts political advantage over principle.

Well, it was never likely that Mr Heydon would, like Sir Garfield Barwick, be described as the hit man of the Establishment, but there were obvious difficulties in his appointment to this political task. With the best will in the world, Mr Heydon would have no idea of the world of people like Mr John Setka or Ms Kathy Jackson of the Health Services Union. You do not learn about them at Shore or Keble College, Oxford. You might as well ask Mr Setka to give advice to Mr Heydon’s club in Sydney, the Australian Club, on the etiquette surrounding the inviting of ladies to lunch at that club. (You don’t.) It is not as if Mr Heydon has spent time knocking back beers at a South Sydney boozer talking to people with pictures on their arms and with a bit of previous in their cupboards about the contribution of the blackfellas to the latest flag of the Bunnies. This is one factor in appearances when appearances count. It rather savours of two of the chaps from Oxford getting together to advance the interests of those who share their view of the world over the interests of those who are not so well off. Put differently, what member of the CFMEU or any other union target could give a bugger what somebody like Dyson Heydon, QC said about them? This is not just class that we speak of – it is caste.

But it was not just the sheltered, cloistered upbringing of Mr Heydon that made this appointment inappropriate – it was his lack of experience as a trial judge. Royal commissioners are not judges and they do not exercise a judicial function. They are part-time public servants conducting an inquiry and they are anything but independent of those who give them the job. But it is useful in many contentious inquiries to appoint someone who has judicial or at least forensic experience in determining issues of fact arising from conflicts between witnesses, and to do so with a person who is as distant from the fray as possible. Neither of those ends was achieved here.

Nor would Mr Heydon have the faintest idea of what might be involved in running the office of a solicitor, which was at the heart of the query about Julia Gillard and her boyfriend. Had Mr Heydon ever practised as a solicitor, it is inherently unlikely that a firm of which he was a member would have acted for a union, let alone one as punchy as the CFMEU. But even if he had acted as a solicitor for the big end of town, he would have been able to smile in a more informed way on some of the more banal suggestions about the conduct of Julia Gillard as a solicitor. They were and are being made by people who do not know what they are talking about.

When judges are sitting in court, they observe a fiction that says that they are not affected by what they read in newspapers, but it must have been apparent to Mr Heydon that the job he was being asked to do had more wrinkles than my aging kelpy cross. Most Australian lawyers know the kind of juristic mayhem that can flow when the industrial and criminal laws combine. There are two words that cause veils to descend over people’s eyes when they are mentioned in an Australian court – one is tax; the other is industrial.

The BLF kept fighting lawyers (including me) in feed for more than a generation. A rogue outfit like the BLF pushes the legal system beyond its snapping point. Judges find themselves saying things that they instantly regret, but they feel provoked and pushed. The BLF provoked a Labor government to pass a law of proscription and annihilation that would have made Adolf Hitler blush. But what appeared to be the case to someone who had got to act on both sides of a long running kind of civil war was that the more that governments lashed out at those in charge of these outfits, the more thoroughly were their members locked in behind them. You get a similar reaction if you say something rude about the Collingwood Football Club. Class and faith (bigotry) are as thick as blood.

And was there not something just downright bloody unseemly about getting a former High Court judge to inquire into the conduct of a former Prime Minister as a solicitor more than twenty years ago, and after her time in office had expired? Is this really all that the people of Australia can expect from those who claim the right to run this bloody country?

The website of this inquisition instigated by Mr Abbott – there were others – describes it as a ‘Royal Commission into Trade Union Governance and Corruption’. That title might be thought to beg the main question. Can you envisage an inquiry into ‘Corruption in Parliament’ or ‘News Limited Governance and Corruption’? Of course, Julia Gillard is not mentioned in the terms of reference, but those terms do have the air of Paris in 1791 about them. They start by referring to governance arrangements and financial management of unions, and say that the inquiry can extend to whether unions ‘are used, or have been used, for any form of unlawful purpose’ – like getting a parking ticket. Then five unions are targeted by name. Then there is the Law of Suspects, or the Julia Gillard clause, a duty to inquire into ‘the activities of any other person or organisation in respect of which you consider that there are credible allegations of involvement in activities mentioned’ above. In the name of heaven, is this our idea of the rule of law?

Well, no one would call either Senator Abetz or Senator Brandis subtle when the flame of their hatred for trade unions and the Labor movement is aroused. Nor is it hard to see which way reprisals might go. Just substitute trading corporations for trade unions, name members of the News Group, and then subject their accountants and lawyers to a snow job. Just think of the fun you might have with, say, a casino operator. Mr Heydon and his staff could get quite an education into what happens in the swish cloud capped offices of advisers to the better people. It could be a real eye-opener to many people to have observed how rivers of money flowed over unopened files from political donors to politicians who had the yes or no on the only ticket in town, especially if those moneys followed routes that suggested that they had not passed too closely under the gaze of Her Majesty’s Exchequer. We could even do the same to the likes of Google or Amazon – but we of course would not have the balls for that.

A royal commission, as the name suggests, is a manifestation of royal power. Her Majesty, through her advisers and officers, good monarchists all down here, is proceeding against her Australian subjects, named or otherwise, to achieve a political objective. The Domesday Book was a good case. The Queen is in a way going against or sending against some of her subjects. All of her ancestors have promised not to do that ‘except by lawful judgment of his peers or by the law of the land’ since clause 39 appeared in Magna Carta in 1215, but ancient rights must give way to current grubby political imperatives.

So, the Vinerian Scholar entered into this royal commission and into territory that would be less familiar to him than Mars – or the home of the South Sydney bunnies. He also came with a propensity to pedantic dissent from the mainstream, and a capacity to say things that put your teeth on edge. He looks like an unsettling nerd out of sync with the rest of us, a flat white made flesh, the lone Ranger sans Tonto, more of a protected species than a living national treasure.

This royal commission got off to a very bad start. Word got out that Senator Brandis – known as ‘Bookshelves’ for his propensity to maintain a library at our expense – had claimed nearly $1700 for travel expenses attending a wedding. How could attending a wedding relate to his occupation as a politician? Some said that the Senator had appeared to enjoy himself greatly on the dance floor at the reception. But this was no ordinary wedding. The groom was a shock jock, and the Senator and his Prime Minister like to be on good terms with shock jocks. More than that, the Senator said that he saw his attendance at this wedding as a chance to collaborate with the said shock jock on the abuse of expense accounts in the Health Services Union. The HSU was the initial main target of the forces of righteousness – it involved a crooked MP from the other side and was offering a dissident who was promising the world to those who wished to destroy the union. The Senator said that he had done nothing wrong, but that he had decided to repay the money anyway. He thought that any uncertainty should be resolved in favour of the taxpayer.

This tends to be a hallmark of members of this government – they say one thing, and then they do the opposite. They are incapable of owning up to lapses, and God knows that none of us is incapable of lapsing; Adam and Eve saw to that. That just leaves the question of the views of the man who is now our Attorney General on the sanctity of marriage. In defending his right to be indemnified for the cost of attending the wedding, the Senator had said that what mattered was the purpose of the travel, and not the nature of the event. Even some tax lawyers might blush at that, but appearances, we know, can be deceptive. Just when you thought that the Senator was there to celebrate the union into one of a man and a woman under God, he was pursuing a high matter of state on our behalf. The Senator, an exemplar of eternal vigilance, was investigating false expenses claims. Snoops like the Senator could put the FBI clean out of business.

And so Justice Heydon, as he now was not, became exposed to a part of Australia that he had apparently not even suspected, a crude demi monde where people in positions of trust dishonestly took advantage of their positions to benefit themselves at the expense of others who were not so fortunate.

Two of the worst examples were a man called Thompson and a woman called Jackson. Each of them caused revulsion across the nation as representing a moral slide that people see across the whole of our public life. Thompson, a member of parliament, has since been dealt with by the criminal law. To the amazement of many, and the dismay of some – including me – Thompson was not sent to jail. (Well, by tradition in this country, no one ever goes to jail because of a royal commission. Another rather anal former judge called Cole, who was not the working man’s friend, ran a huge show into building unions that saw trainloads of dollars head to the legal part of town, and when the tumult and shouting had died, Her Majesty’s prisons received no new guests.)

Kathy Jackson might fairly be described as sui generis. If she has any kind of moral compass at all, it is hard to detect. She is yet to be charged, but she is facing civil claims to recover amounts she applied to her own benefit. She claims that she has not been well. Unfortunately, she was one of the main drivers used to get this inquiry up and running, and she has shown herself to be as unreliable a source as you could find.

The high light of this low life came when this witness, Kathy Jackson, took exception to being examined by a barrister whom she had slept with. Mr Heydon did not have much trouble rejecting this application – its juristic foundation was at best obscure – but there was at least some exquisite irony in the fact that the relevant disqualifying behaviour was of a sexual nature and was said to have occurred some twenty years beforehand, the period that we give as a rule of thumb to measure the span of one generation in human life. And the source date for the start of the conspiracy theories against Julia Gillard. Monty Python was up and about in Mr Heydon’s commission.

Perhaps fortunately – perhaps not: it might depend on whether you take sides and if so which – the awful tawdriness of the parade before Mr Heydon was eclipsed by the frightful failures of politicians elsewhere. Senator Arthur Sinodinos was the hope of the side of the new government, the special protégé of Mr Abbott’s mentor, but his unfamiliarity with the real world made him a soft target for seduction and left him with the reputation of a greedy man of no judgment whatsoever. His ministerial aspirations are shot. In the meantime, a whole cricket team of MPs in New South Wales were getting rubbed out for being on the take. If the allegations against the CFMEU now recalled those gainst the BLF thirty years ago, the stupidity and greed of people like Thompson and Jackson looked all too recognizable as being par for the course among people who mistakenly regarded themselves as being their superiors. It all just looks like a wasteful case of déjà vu.

And the main attack failed; the pursuit of Julia Gillard has been finally pronounced to have been what all but the bent or demented always believed it to have been. Mr Heydon said:

Findings are made that Julia Gillard did not commit any crime and was not aware of any criminality on the part of these union officials.

There was a time when a good trial judge would have just stopped there because he or she had just disposed of the relevant issue. But Mr Heydon went on to opine that part of her legal work ‘must be regarded as a lapse of professional judgment, but nothing more sinister.’

The introduction of the degree of comparison might suggest that in the opinion of the author, the error of judgment was in itself ‘sinister’. If you look that word up, you will get ‘prejudicial, unfavourable, darkly suspicious.’ Mr Heydon also used the lesser epithet of ‘questionable.’ Could it be that this long quest would just end with a question? How would it have gone down if a lesser lawyer, say a solicitor, had dared to question, en passant, Mr Heydon’s professional judgment as a barrister or judge?

Well, given the acquittal of the main target, were the losers graceful if not perhaps contrite? Good God no, this is Mr Rupert Murdoch’s Australia. The leader of the pack said this:

If the facts had been established beforehand, Ms Gillard would not have become PM. Supine sections of the media, a law firm cover-up, and strident attacks on those who tried to investigate ensured little of substance leaked out until 2012. But public accountability eventually worked. The royal commission’s findings, rightly, have the most force.

There you have one of the advantages of being God or Rupert Murdoch – you do not have to say sorry, and you can rewrite history. And you can talk bullshit forever.

Mr Dennis Shanahan was as ever keen to put the case for the PM, but even he had to make an awful concession.

From the beginning, Tony Abbott’s Royal Commission into Trade Union Governance and Corruption looked like political payback from the new Coalition government.

When Julia Gillard came into the focus of the inquiry it looked even more like it and made it almost impossible for the government to argue otherwise.

You will notice that we are speaking of appearances, but in Canberra that is as deep as you get. Outside of the PMO, that is as close to the horse’s mouth as you will get – even if Mr Shanahan was being a little coy when he said that the main purpose of the inquiry was ‘shedding light on corrupt union behaviour.’ That kind of corruption is as old as that of our parliamentarians. It starts with Genesis.

One report in The Age began:

Beyond the question of just what has been achieved by using a royal commission to pursue Julia Gillard is one that will not be answered for a decade or two. It is whether we have witnessed a turning point in Australian history, where a political system based on Westminster has morphed into one that operates in Washington.

Another report in the same paper was less friendly:

What do you do when your star witness in a politically motivated inquiry turns out to be an alleged thief who may have stolen more than $1 million? Just ignore it. The credibility of the Royal Commission…should suffer a serious blow from its glaring omissions on the allegedly corrupt behaviour of Kathy Jackson and how it has treated her throughout these hearings.

(The report does, however, refer to outstanding litigation on these issues.)

Libel lawyers never tire of telling juries about how we can never know how far the poison of a libel has reached, and the AFR has a perfect example of the harm that we have inflicted on Julia Gillard:

The interim report highlights howling gaps in the rules on union slush funds, with a sidelong glance at former Prime Minister Julia Gillard’s veracity as a witness in relation to one of them.

For the Abbott government, the commission is a rare bright spot – another year of hearings, a final report and likely prosecutions. This should be a stick with which to beat Labor, which remains in denial, all the way to the 2016 election – provided the government doesn’t overplay its hand.

Now all that kind of stuff is the staple of what passes for politics and journalism in this country – a less than elevating rough and ready blow by blow account of a shit fight. But that ugliness has been fed here by the lack of experience of this commissioner in trying controverted issues of fact. Mr Heydon is quoted in the press as saying:

Normally cross-examination of a non-expert witness is a contest between a professional expert who is familiar with every detail of the case and a relatively unwary member of the public who is not. But Julia Gillard had twenty years’ knowledge of the case and immense determination to vindicate her position. She was, so to speak, a professional expert on her own case.

Two reports in The Age quoted the same words, as if there was something wrong about them. There was. Mr Heydon, that is not how trial courts work. It may look that way to those in the proverbial ivory tower of Keble College Oxford or the High Court of Australia, but it is not what happens day to grinding day in any court in the land. The mystique of cross-examination is grossly over-rated, and as an artful technique it is nearly dead. You grope your way hoping not to get smacked or ambushed. The days when you are ‘familiar with every detail of the case’ do not happen often, if at all. If you have to listen to others do it, you try to help them reach the point, and sometimes just watch as people go over the precipice; you have to help them reach the point, because other litigants are waiting their chance to get this job done so that they can get on with their lives. Sir John Starke was the leading cross-examiner of his day, and he told me, more than once, that he always felt relief if when he sat down he was no worse off than when he started.

All that, apparently, has not been the experience of Mr Heydon, QC. We are not talking about what some call the sporting theory of justice. Rather, Mr Heydon looks on cross-examination as a kind of dressage contest where points are awarded for form, deportment, and style. The problem with treating the witness box as the scene of sport or even a contest is that the white hats may not do as well as the black hats. The black hats normally have the money behind them.

What Mr Heydon appears to be talking about is not cross-examination but the ghastly ersatz routine that is killing it. Counsel charge a fortune to read anything they can lay their hands on. They then bring their computer or wheelbarrow to court, smile wanly at the witness, and say; ‘Now, Sunshine, you and I are going on a little journey.’ They then proceed to circumnavigate the world, mostly to no effect, except to enhance their bank balance. Documents are flagged or tabbed to act as prompts or cues, and you neither see nor hear any real cross-examination at all. The process is tailor-made for the novice at one end and the truth-dodger and game-player at the other. We saw it all on live TV at the Leveson Inquiry. It was a boring as it was fruitless. I wonder if in truth Mr Heydon has ever seen a witness cross-examined at all.

But there is an aura of complete unreality about this. Many Australians thought that Lindy Chamberlain had not reacted as you would expect of a mother who had just lost a child. What is the prescribed text-book reaction of a mother who has lost a child and then been falsely accused of murdering her own child? It was, I suppose, the view of Julia Gillard that she had been falsely accused of criminal conduct more than twenty years ago by those in the employ of a world famous muck-raker and then exposed to a public inquisition on those charges by a vengeful and unprincipled gaggle of politicians who recruited a former High Court judge to lend their ghastly abuse of process a veneer of decency. What might be a matter of comment is that she did not just offer to slap their impertinent faces. It is fatuous to comment on the determination of the target to vindicate her position, and it passes belief that the tribunal could refer to the passage of twenty years as anything but a burden and barrier for the person in the dock. For all we know, she may have been weighed down by warnings of what might happen if she split an infinitive or dangled a participle.

All that the commissioner had to say was what he said under ‘findings’, but Mr Heydon, in spite of the difficulties that he thought that he faced in making any finding on this contest, involving one strong-willed witness who happened not to be a ‘relatively unwary member of the public,’ felt the need to refer to ‘a lapse of professional judgment, but nothing more sinister.’

It is like a throwaway within a throwaway, and with a level of condescension that would have brought a glow to the cheek of Lady Catherine de Bourgh. I hope I may be forgiven for referring to something that I wrote about an incident that happened to me nearly thirty years ago when I first started to hear and determine cases involving issues of both fact and law, but I find it instructive. It was in 1985 and the case involved a big tough earthmover from Gippsland who at one time threatened to belt a rather longwinded lawyer for the crown who had almost no idea about cross-examination. I thought that this guy was not beyond playing games with the tribunal – me! – and I thought I might let him know that. I prepared a draft of my decision.

…..I thought as a matter of courtesy, or, perhaps, comity, I should submit it to my President, a nice man, a judge called Alwynne Rowlands. He called on me and said that I had some journalistic flair, but that I might want to reconsider one remark I had made about the taxpayer. ‘He will have to live with this for the rest of his life.’ That was wonderfully good advice, and I have tried to recall and follow it. We should try to avoid casual, unnecessary injury, and the most important person in court is the loser.

What the President was suggesting was the forbearance of the ninety-fourth sonnet, and there is much to be said for it in those that have the power to hurt.

And, again according to the press, Mr Heydon then allowed himself to get sucked in to party political talk when he remarked of one submission on behalf of Julia Gillard that ‘It is a strange submission to be advanced on behalf of a former politician belonging to the Australian Labor Party tradition – a tradition of social democracy.’ It would have been preferable for the commission to have avoided any appearance of making party political points, whether of a darkly droll ad hominem nature or not. We need our judges to be above that sort of stuff. Political parties are as popular as churches, and Mr Heydon is not the kind of man that you might associate with a tradition of social democracy, whatever he may have meant by that protean term.

The reception of Mr Heydon’s remarks from the warriors in the trenches on either side was to be expected. Senator Abetz told The Australian that the report made ‘a very, very strong case’ – that was an interesting word, ‘case’ – that the labour movement was not tainted ‘by the odd rotten apple in the barrel’ and that there were in fact ‘many, many rotten apples at the very highest levels of the trade union movement.’ That is the way that people like Senators Abetz and Brandis talk. It is not Vinerian prize-winning – it is mind-turningly dull.

The CFMEU in its turn responded in kind:

Like previous royal commissions, the Heydon commission is politically motivated to produce outcomes to justify the introduction of anti-union laws. This is clear from the prejudiced and biased findings of the royal commission that reflect the ideological bent of the Abbott government and their hatred of unions.

In short, for those who go in for this kind of class war, it is as you were, and for the rest of us, nothing will ever change or get better. And the lawyers have made another killing on a pointless gravy train.

We are used to all this from our politicians. But this time they got a judge involved, a former judge, and one from our highest court. Except for a few desperates rusted on, as we now say, at either end, Australians are resigned to seeing government in the hands of unprincipled oafs like those who set up this sad flop. But they are not resigned to, and they should never be asked to accept, their judges being dragged into this kind of nasty, petty nonsense. On the whole, our judges are seen as being clean. Our judges, especially our superior court judges, have a high reputation, but that reputation will not withstand debasement by judges being used in this kind of politics.

I have tried to set out the reasons why I do not think that Mr Heydon was the right lawyer to conduct this inquiry, quite apart from his previous position as a High Court judge. He is too remote from the world and he has not had enough experience in resolving issues at first hand. These reasons were apparent to those advising the government, but they nevertheless went ahead, and Mr Heydon, perhaps from a misplaced sense of noblesse oblige, acceded to their request. It is difficult to avoid the inference that the government chose to go ahead with the appointment in spite of all the difficulties because they were set upon giving to their inquiry the gloss of the seal – the cachet, if you prefer – of the High Court of Australia – and there you have the whole bloody problem. We have drawn the courts, and our best one, into the political gutter.

A distinguished English judge was the late Lord Devlin. (He was also considered to be the Rolls Royce of trial judges, and it was said that he retired early because he was sick of the dry sodality of appellate work.) Lord Devlin once made a remark to the effect that English governments forever showed the very high regard that they and the English people had for their judges by their so frequent attempts to impose upon the judges to help them out of a political spot by giving their name and office to the conduct of a sensitive public inquiry*. This is why sensible and decent courts forbid that practice. That ban should extend to retired judges because the danger of communal reputational damage is just the same.

It would be tart to say that mistakes of professional judgment have been made here, and of a quite sinister kind, but is not the ordinary Australian, perhaps if you like ‘the relatively unwary member of the public’, not just a little ashamed at what is going on here? An Australian, as it happens a woman, has reached the highest form of electoral office that this nation can bestow; she is then made the subject of a sustained scheme by one of the world’s most powerful press head-kickers to blacken her name and run her out of office; she then has to face the indignity of being subjected to a public trial and humiliation at the instance of political opponents whose want of principle and character, and commitment to our basic political tenets, are becoming daily more apparent; and then their nominated inquisitor acquits her of the charges gainst her, but just gives her a backhander to go on with? Why would any sane Australian tell their children or grandchildren to do anything other than stay as far away from that cess-pit as possible? What can we say to these people, apart from what that now famous Boston attorney said to Senator McCarthy: ‘Have you no sense of decency, Sir, at long last?’

What did we Australians do to deserve this smutty little fiasco; more signally, what have we done to deserve these truly awful people who so truly believe that they are our ruling class?

*The actual words of Lord Devlin (The Judge, OUP, 1979, 9) were: ‘In our own country, the reputation of the judiciary for independence and impartiality is a national asset of such richness that one government after another tries to plunder it. This is a danger about which the judiciary itself has been too easy-going.’

Pride

There used to be an ad for a fly spray – Mortein, I think – that said that when you are on a good thing, stick to it.  It should be the first maxim of advocacy (and the writing of judgments) – if you have good point, stick to it, and do not spoil it with a dud.  This advice is ignored by novices, as we saw with Mr Crowe, and zealots.  People making a moral or political point can come within the second category.  The movie Pride is well intentioned and by and large well done, but in its zeal to promote tolerance about gays it loses aim and focus.  In the great miners’ strike of 1984, the British coal miners, especially in Wales, fought for survival against Margaret Thatcher and lost.  Her demonology is assumed and assured, but we see next to nothing of Arthur Scargill, the miners’ leader, because his ambition, crookedness, and disloyalty make Mrs T look like a saint.  A gay and lesbian action group decides to intervene to help other victims of the oppression by the unthinking masses, but intolerance on social issues is more entrenched among blue collar workers, especially in  a former Methodist bible belt.  We get the heart warming breaking down of barriers, and some fearful stereotypes on either side, but since we know that the miners lose , to what end?  Some parts are delivered with assurance and conviction, but for some there will be too many parts, and there is the danger that people on both sides of what is a black hats and white hats movie, with a female Judas, will become uncomfortably typed – how do the Welsh respond to their being different but counted among the good guys and bad guys.  The point, though, is worth making – and as I was reminded on the way home, this all took place more than thirty years ago, and a lot changes now in such a span of time.

Happy Christmas from Hamlet and the Wolf, and the Storm – Covert acts in Hamlet

Covert acts in Hamlet

The word ‘covert’ has a bad press thanks to the CIA. These people have to defend Americans and us against the forces of evil, against people who do not know much less accept our notions of rules of the game. The CIA operatives are left to work in darkness and deceit knowing that they just have to cop it sweet if they get caught – because we decent people cannot be seen to have got our hands dirty in our own defence. You might find some room for hypocrisy there.

Darkness and deceit fill Hamlet with murderous covert acts. Murder and revenge are everywhere, but always covert until the end. Even revenge is covert – until the end. There is obviously some room for hypocrisy here, too.

The deceit begins with the Danish equivalent of the PMO, the Prime Minister’s Office. After Claudius has poisoned his brother King Hamlet, he causes the news to be put out that the king was stung to death by a snake while taking a nap in his orchard. Well, we might nowadays read of a myocardial infarction, but when the ghost of the murdered man tells young Hamlet of the truth, his ‘prophetic soul’ had suspected something like this. The rest of Denmark has however been taken in by this ‘forged process.’

But the level of deceit in Denmark was such that young Hamlet does not trust the ghost. He wants independent evidence. He arranges for a doctored – ‘forged’ if you like – version of a play called The Mousetrap to be put on. He hopes to and does entrap the king by this device.

Hamlet is right into deceit. He feigns (or forges) madness as a kind of cover for his covert inquiries and actions. The king and queen are troubled by this apparent transformation in this highly strung university student. They engage two mates of Hamlet, Rosencrantz and Guildenstern, to maintain a covert watch on him. The queen assures them that the king will look after them as spies, but Hamlet is not deceived. He gives them a kind of shirt-front, but they just hang on, like barnacles.

When Hamlet puts on the mask of madness, he is engaging in a form of deceit that causes great and obvious pain to his mother, something that the ghost had forbad him to do point blank. Under cover of the same false madness, Hamlet coldly and cruelly repudiates Ophelia, the young woman he had pledged his love to ‘in honourable fashion’, even while her family were warning her off. This wounded young woman does not know that the madness or rejection are part of an act. She is driven mad and then dies in an apparent suicide. Ophelia is an innocent victim of all this darkness and deceit. Other innocent victims are not so easy to spot in this play.

Polonius, the father of Ophelia and her hypocritical and snaky brother Laertes, is a silly old courtier. He is heavily into surveillance in a land that Hamlet describes as a prison. He arranges with the king to eavesdrop on Hamlet while she is talking to the queen his mother. Gertrude is not told of this surveillance. So, when the old man makes a noise in the background, Gertrude cannot warn Hamlet that there is nothing to worry about. Hamlet runs him through, exulting in a chance to be a man of action, and who knows, he might have taken out the king?

When Claudius tries to explain to Laertes later why Hamlet was not prosecuted for this homicide, he is most unconvincing. If Hamlet had been found guilty of manslaughter, and you had been asked to put in a plea for him in extenuation, the word ‘remorse’ would hardly pass your lips. There was none. The young prince was as cold, cruel and superior to the dead father as he had been to the disintegrating daughter. ‘Thou wretched rash intruding fool, farewell……I’ll lug the guts into a neighbour room.’ It was as if he had shot a beater by mistake on a pheasant shoot, an unfortunate interruption to the better people’s sport.

Now, the king, who is an accomplished murderer just getting into his stride, realises that that dead body might be his. He sets about sending Hamlet to England where he hopes the English will honour his request to kill the anointed heir to the Danish throne – ‘Do it, England.’ Rosencrantz and Guildenstern may or may not have been parties to this murderous attempted coup d’etat, but their sometime friend outsmarts them again. (Let’s face it, these two have ‘losers’ written all over their unlovely faces.) Hamlet picks their pocket. He destroys their commission to England and he substitutes a forgery. The commission from the King of Denmark to England now is that Rosencrantz and Guildenstern are to be put to death forthwith. These poor creatures must have got a very nasty shock as they watched the perfidious English unfold the parchment and then proceed to shoot the messengers. But the conscience of young Hamlet, which is otherwise so sensitive, is not moved by these occasional murders.

Claudius and Laertes go one better with their plot to kill Hamlet. Laertes wants revenge for the death of his father and sister, but he is content to go along with Claudius in a covert scheme to murder Hamlet without inquiring of his co-conspirator what had caused the prior clemency of the king to evaporate – presumably it is because the people are now up in arms for Laertes against Claudius. Laertes will kill Hamlet as if by accident in a duel. To be sure, he poisons his weapon. Then to be trebly sure, Claudius will give Hamlet a poisoned drink.

You do have to wonder about the psychic efficacy of a secret anonymous revenge. And think of the overdrive in wait the PMO – the heir to the throne has accidentally killed the father of his girlfriend who has accidentally committed suicide, and then the brother and son of those two accidental victims has accidentally killed the man responsible.

Well, we know that the plan goes off the rails when the queen drinks the poison and Hamlet kills the king in hot blood for the death of his mother and his father.

But what for me is the grandfather of all these lies comes when Hamlet seeks to reconcile with Laertes. He tells Laertes that he Hamlet has done Laertes wrong, but then he says it was not he Hamlet that did the wrongs but his madness. This is a bare-faced lie, a lie upon a lie. It is a weak and cowardly lie. Nor are we surprised that Laertes is not moved. He says that he is satisfied in nature, ‘but in my terms of honour I stand aloof.’ Laertes is red hot for revenge for the death of his father and sister. In that heat, that we can understand, he descends to darkness and deceit. But his talk of being satisfied in nature, while not in honour is addressed to an unashamed liar who has committed himself to one pole-star in his life:

….Rightly to be great

Is not to stir without great argument,

But greatly to find quarrel in a straw

When honor’s at the stake. (4.4.53-56)

What a weasel word ‘honour’ is, and how right it was to use the word ‘aloof’ with it! And what murderous bullshit and pious claptrap from a spoiled prince do we have here? How many millions of people have died because the honor of a prince was at stake? And what place is there for any honour whatsoever among all these characters thrusting about in their own darkness and deceit?

The great A C Bradley published his famous lectures on Shakespearian Tragedy shortly after the death of Queen Victoria. He saw in Hamlet ‘a soul so pure and noble.’ Each of those three words now dies on our lips. Stalin and Hitler ravaged our faith in mankind. And we have given up the abracadabra or Open Sesame theory that says that you just have to find the right key to unlock the secret of a work of art. That childlike view, which used to be put about by psychoanalysts who should have known better, involves arrogance at our end, and downright bloody rudeness at the other. We don’t think that life or letters are so simple, and the people who have the best chance of staying sane are those who are happy to live with some mystery about them.

The prince who moves into the vacuum left by Hamlet and his uncle – and they did not leave much standing – was a man of action that Hamlet had a very rosy view of. Even in death this young man returned the compliment and said that Hamlet was ‘likely to have proved most royal.’ This was comity among Scandinavian royals, but do we agree?

We might now see that Hamlet had some key attributes, as the personnel consultants say, of a high-end CIA operative – a product of the noblesse oblige with a penchant for intellectual analysis and guesswork; a keen observer of the behaviour of others, and a taste for covert action in high affairs of state; a practised capacity for seamless dissimulation (if you must, a seasoned liar); a man who could handle himself in one-on-one armed combat to the death; a capacity coldly to drop someone very close to him if they got in the way of his mission; and, above all, and contrary to a very widely held view about this man, an operative who could override his conscience just like that if the stakes were high enough. Perhaps there was more to this young prince than first meets the eye.

The Water Diviner

 

Now you know. They do make films like this anymore. The Water Diviner is a film about an Australian farmer and water diviner (Russell Crowe) who loses three sons on Lone Pine and goes there to use his capacity to commune with the earth to recover their bodies. He does not return empty-handed, but that simple and uplifting tale has been expanded into a combination Beau Geste, The Man from Snowy River, Zorba the Greek, Kim, The Guns of Navarone, Gone with the Wind, Lawrence of Arabia, and Indiana Jones and the Last Crusade. It is also a cry-out-loud weepy. Mr Crowe is putting down a big marker – subtlety will not be the hallmark of his film direction. Well, not a lot in his history suggests shyness.

This is all OK for those who like this kind of thing in the sequence about the lost sons, although on at least one occasion the fearful exuberance comes mortally close to a failure of taste, but by the time that the hero gets to help Ataturk to found modern Turkey with the aid of a cricket bat, some might incline to the view that we have gone over the top once too often. And there is some bleak typing, of a miserable, venal Irish Catholic priest, of insufferably snooty Pom officers, of incorrigibly democratic Australians, of lustful and polygamous Turks, and of bloodthirsty, eye-rolling Greeks. The love interest is carried by a ferociously attractive young woman; whatever other attributes she might have are lost under lines of banality that the screen-play suffers too much from. I thought that the acting honours were taken by the guy playing the Turkish officer – he looked flawless to me from start to finish.

This is all I think what used to called derring-do, but the film has a curious premise – that the hero failed in not doing enough to stop his sons setting off for the slaughterhouse in the bizarre and un-Australian name of King and Country. This whole nation is set to embark on an orgy of celebration of that very sick notion in the centenary of the disaster at a time when it is deploying war machines under the odd name of the Royal Australian Air Force to kill Arabs in a sectarian war that extends to Turkey – and, we are told, the shores of Australia. But whatever else the sons of the water diviner got killed for, I do not think that it was in order that one hundred years on, their descendants might tug their forelocks to a knight or a dame or join in hostilities on the other side of the world on the ipse dixit of the patron du jour.

Folies Bergere

 

Whatever else you might say about the French, they have style. Folies Bergere is about as un-French a movie as you could get. It is a movie in search of a genre, domestic, quotidian, embarrassingly gauche, banal even, a teaser, and at times a teaser of the cruder sort. But it gets by because of Isabelle Huppert, who is the living embodiment of French style.

We knew that she would age well – I know that from the French photo gallery in my bathroom – but here she is at sixty-one, not so much radieuse or lumineuse in the grand French tradition, but an actress at peace with herself and with her own womanhood, and one who can still come on like the pretty girl that she is. It is a part of a remarkable assurance that can also show vulnerability that lights up what might otherwise have been a desultory sit-com of American tawdriness. For men as well as women of what the French call a certain age, this is a performance to savour.

She is married to a cattle farmer in the country. Life is fixed and less than thrilling. Their son is up to God knows what in a school for acrobats in Paris. (What good could come of that?) She is ripe for what in some quarters is called a fling, and your teeth might be put on edge by a frightful twerp who knows that the Net code word for randy granny is cougar. He mercifully passes, and a more urbane figure appears, and nature takes its course. My one regret is that she does not slap the face of the twerp. (I recall a movie where the serene Julie Christie snapped a young twerp to his senses.)

This is not a strong film, and it may hold little for those who do not yet know the fear of terminal irrelevance, but this woman – this actress – delivers in high French style, and the baby-boomers might find an affirmation of life that is a kind of comfort to them. I made my debut at the Melbourne Emporium on my way to the cinema, and I could relate to the estrangement of a country girl in a glitzy capital full of much younger foreigners.

And if you have one bit of theatre in your blood – and God help those who do not – you must see this film for just one scene. You will hardly see it coming, but when you do, you will gaze in wonderment. It will knock your socks off, and you will walk out better than you walked in. That last proposition comes with a cast iron guarantee.

And why did women give up on hats? Just look at the allure of the lead in the fur hat in the ad.