Tales of the Tyrant

What does Saddam Hussein see in himself that no one else in the world seems to see? The answer is perhaps best revealed by the intimate details of the Iraqi leader's daily life

Shakhsuh (His Person)
From Atlantic Unbound:

Interviews: "It's Not Easy Being Mean" (April 25, 2002)
Mark Bowden talks about the strange life of Saddam Hussein and why his downfall is inevitable.

"Nothing to Celebrate in Saddam's Hanging " ( January 1, 2007)
This act makes neither America nor Iraq look good. By James Fallows

Today is a day in the Grand Battle, the immortal Mother of All Battles. It is a glorious and a splendid day on the part of the self-respecting people of Iraq and their history, and it is the beginning of the great shame for those who ignited its fire on the other part. It is the first day on which the vast military phase of that battle started. Or rather, it is the first day of that battle, since Allah decreed that the Mother of All Battles continue till this day.

—Saddam Hussein, in a televised address to the Iraqi people, January 17, 2002

The tyrant must steal sleep. He must vary the locations and times. He never sleeps in his palaces. He moves from secret bed to secret bed. Sleep and a fixed routine are among the few luxuries denied him. It is too dangerous to be predictable, and whenever he shuts his eyes, the nation drifts. His iron grip slackens. Plots congeal in the shadows. For those hours he must trust someone, and nothing is more dangerous to the tyrant than trust.

Saddam Hussein, the Anointed One, Glorious Leader, Direct Descendant of the Prophet, President of Iraq, Chairman of its Revolutionary Command Council, field marshal of its armies, doctor of its laws, and Great Uncle to all its peoples, rises at about three in the morning. He sleeps only four or five hours a night. When he rises, he swims. All his palaces and homes have pools. Water is a symbol of wealth and power in a desert country like Iraq, and Saddam splashes it everywhere—fountains and pools, indoor streams and waterfalls. It is a theme in all his buildings. His pools are tended scrupulously and tested hourly, more to keep the temperature and the chlorine and pH levels comfortable than to detect some poison that might attack him through his pores, eyes, mouth, nose, ears, penis, or anus—although that worry is always there too.

He has a bad back, a slipped disk, and swimming helps. It also keeps him trim and fit. This satisfies his vanity, which is epic, but fitness is critical for other reasons. He is now sixty-five, an old man, but because his power is grounded in fear, not affection, he cannot be seen to age. The tyrant cannot afford to become stooped, frail, and gray. Weakness invites challenge, coup d'état. One can imagine Saddam urging himself through a fixed number of laps each morning, pushing to exceed the number he swam the previous year, as if time could be undone by effort and will. Death is an enemy he cannot defeat—only, perhaps, delay. So he works. He also dissembles. He dyes his gray hair black and avoids using his reading glasses in public. When he is to give a speech, his aides print it out in huge letters, just a few lines per page. Because his back problem forces him to walk with a slight limp, he avoids being seen or filmed walking more than a few steps.

He is long-limbed, with big, strong hands. In Iraq the size of a man still matters, and Saddam is impressive. At six feet two he towers over his shorter, plumper aides. He lacks natural grace but has acquired a certain elegance of manner, the way a country boy learns to match the right tie with the right suit. His weight fluctuates between about 210 and 220 pounds, but in his custom-tailored suits the girth isn't always easy to see. His paunch shows when he takes off his suit coat. Those who watch him carefully know he has a tendency to lose weight in times of crisis and to gain it rapidly when things are going well.

Fresh food is flown in for him twice a week—lobster, shrimp, and fish, lots of lean meat, plenty of dairy products. The shipments are sent first to his nuclear scientists, who x-ray them and test them for radiation and poison. The food is then prepared for him by European-trained chefs, who work under the supervision of al Himaya, Saddam's personal bodyguards. Each of his more than twenty palaces is fully staffed, and three meals a day are cooked for him at every one; security demands that palaces from which he is absent perform an elaborate pantomime each day, as if he were in residence. Saddam tries to regulate his diet, allotting servings and portions the way he counts out the laps in his pools. For a big man he usually eats little, picking at his meals, often leaving half the food on his plate. Sometimes he eats dinner at restaurants in Baghdad, and when he does, his security staff invades the kitchen, demanding that the pots and pans, dishware, and utensils be well scrubbed, but otherwise interfering little. Saddam appreciates the culinary arts. He prefers fish to meat, and eats a lot of fresh fruits and vegetables. He likes wine with his meals, though he is hardly an oenophile; his wine of choice is Mateus rosé. But even though he indulges only in moderation, he is careful not to let anyone outside his most trusted circle of family and aides see him drinking. Alcohol is forbidden by Islam, and in public Saddam is a dutiful son of the faith.

He has a tattoo on his right hand, three dark-blue dots in a line near the wrist. These are given to village children when they are only five or six years old, a sign of their rural, tribal roots. Girls are often marked on their chins, forehead, or cheeks (as was Saddam's mother). For those who, like Saddam, move to the cities and come up in life, the tattoos are a sign of humble origin, and some later have them removed, or fade them with bleach until they almost disappear. Saddam's have faded, but apparently just from age; although he claims descent from the prophet Muhammad, he has never disguised his humble birth.

The President-for-life spends long hours every day in his office—whichever office he and his security minders select. He meets with his ministers and generals, solicits their opinions, and keeps his own counsel. He steals short naps during the day. He will abruptly leave a meeting, shut himself off in a side room, and return refreshed a half hour later. Those who meet with the President have no such luxury. They must stay awake and alert at all times. In 1986, during the Iran-Iraq war, Saddam caught Lieutenant General Aladin al-Janabi dozing during a meeting. He stripped the general of his rank and threw him out of the army. It was years before al-Janabi was able to win back his position and favor.

Saddam's desk is always immaculate. Reports from his various department heads are stacked neatly, each a detailed accounting of recent accomplishments and spending topped by an executive summary. Usually he reads only the summaries, but he selects some reports for closer examination. No one knows which will be chosen for scrutiny. If the details of the full report tell a story different from the summary, or if Saddam is confused, he will summon the department head. At these meetings Saddam is always polite and calm. He rarely raises his voice. He enjoys showing off a mastery of every aspect of his realm, from crop rotation to nuclear fission. But these meetings can be terrifying when he uses them to cajole, upbraid, or interrogate his subordinates. Often he arranges a surprise visit to some lower-level office or laboratory or factory—although, given the security preparations necessary, word of his visits outraces his arrival. Much of what he sees from his offices and on his "surprise" inspections is doctored and full of lies. Saddam has been fed unrealistic information for so long that his expectations are now also uniformly unrealistic. His bureaucrats scheme mightily to maintain the illusions. So Saddam usually sees only what those around him want him to see, which is, by definition, what he wants to see. A stupid man in this position would believe he had created a perfect world. But Saddam is not stupid. He knows he is being deceived, and he complains about it.

He reads voraciously—on subjects from physics to romance—and has broad interests. He has a particular passion for Arabic history and military history. He likes books about great men, and he admires Winston Churchill, whose famous political career is matched by his prodigious literary output. Saddam has literary aspirations himself. He employs ghostwriters to keep up a ceaseless flow of speeches, articles, and books of history and philosophy; his oeuvre includes fiction as well. In recent years he appears to have written and published two romantic fables, Zabibah and the King and The Fortified Castle; a third, as-yet-untitled work of fiction is due out soon. Before publishing the books Saddam distributes them quietly to professional writers in Iraq for comments and suggestions. No one dares to be candid—the writing is said to be woefully amateurish, marred by a stern pedantic strain—but everyone tries to be helpful, sending him gentle suggestions for minor improvements. The first two novels were published under a rough Arabic equivalent of "Anonymous" that translates as "Written by He Who Wrote It," but the new book may bear Saddam's name.

Saddam likes to watch TV, monitoring the Iraqi stations he controls and also CNN, Sky, al Jazeera, and the BBC. He enjoys movies, particularly those involving intrigue, assassination, and conspiracy—The Day of the Jackal, The Conversation, Enemy of the State. Because he has not traveled extensively, such movies inform his ideas about the world and feed his inclination to believe broad conspiracy theories. To him the world is a puzzle that only fools accept at face value. He also appreciates movies with more literary themes. Two of his favorites are The Godfather series and The Old Man and the Sea.

Saddam can be charming, and has a sense of humor about himself. "He told a hilarious story on television," says Khidhir Hamza, a scientist who worked on Iraq's nuclear-weapons project before escaping to the West. "He is an excellent storyteller, the kind who acts out the story with gestures and facial expressions. He described how he had once found himself behind enemy lines in the war with Iran. He had been traveling along the front lines, paying surprise visits, when the Iranian line launched an offensive and effectively cut off his position. The Iranians, of course, had no idea that Saddam was there. The way he told the story, it wasn't boastful or self-congratulatory. He didn't claim to have fought his way out. He said he was scared. Of the troops at his position, he said, 'They just left me!' He repeated 'Just left me!' in a way that was humorous. Then he described how he hid with his pistol, watching the action until his own forces retook the position and he was again on safe ground. 'What can a pistol do in the middle of battle?' he asked. It was charming, extremely charming."

General Wafic Samarai, who served as Saddam's chief of intelligence during the eight-year Iran-Iraq war (and who, after falling out of favor in the wake of the Persian Gulf War, walked for thirty hours through the rugged north of Iraq to escape the country), concurs: "It is pleasant to sit and talk to him. He is serious, and meetings with him can get tense, but you don't get intimidated unless he wants to intimidate you. When he asks for your opinion, he listens very carefully and doesn't interrupt. Likewise, he gets irritated if you interrupt him. 'Let me finish!' he will say sharply."

Saddam has been advised by his doctors to walk at least two hours a day. He rarely manages that much time, but he breaks up his days with strolls. He used to take these walks in public, swooping down with his entourage on neighborhoods in Baghdad, his bodyguards clearing sidewalks and streets as the tyrant passed. Anyone who approached him unsolicited was beaten nearly to death. But now it is too dangerous to walk in public—and the limp must not be seen. So Saddam makes no more unscripted public appearances. He limps freely behind the high walls and patrolled fences of his vast estates. Often he walks with a gun, hunting deer or rabbit in his private preserves. He is an excellent shot.

Saddam has been married for nearly forty years. His wife, Sajida, is his first cousin on his mother's side and the daughter of Khairallah Tulfah, Saddam's uncle and first political mentor. Sajida has borne him two sons and three daughters, and remains loyal to him, but he has long had relationships with other women. Stories circulate about his nightly selecting young virgins for his bed, like the Sultan Shahryar in The Thousand and One Nights, about his having fathered a child with a longtime mistress, and even about his having killed one young woman after a kinky tryst. It is hard to sort the truth from the lies. So many people, in and out of Iraq, hate Saddam that any disgraceful or embarrassing rumor is likely to be embraced, believed, repeated, and written down in the Western press as truth. Those who know him best scoff at the wildest of these tales.

"Saddam has personal relationships with women, but these stories of rape and murder are lies," Samarai says. "He is not that kind of person. He is very careful about himself in everything he does. He is fastidious and very proper, and never wants to give the wrong impression. But he is occasionally attracted to other women, and he has formed relationships with them. They are not the kind of women who would ever talk about him."

Saddam is a loner by nature, and power increases isolation. A young man without power or money is completely free. He has nothing, but he also has everything. He can travel, he can drift. He can make new acquaintances every day, and try to soak up the infinite variety of life. He can seduce and be seduced, start an enterprise and abandon it, join an army or flee a nation, fight to preserve an existing system or plot a revolution. He can reinvent himself daily, according to the discoveries he makes about the world and himself. But if he prospers through the choices he makes, if he acquires a wife, children, wealth, land, and power, his options gradually and inevitably diminish. Responsibility and commitment limit his moves. One might think that the most powerful man has the most choices, but in reality he has the fewest. Too much depends on his every move. The tyrant's choices are the narrowest of all. His life—the nation!—hangs in the balance. He can no longer drift or explore, join or flee. He cannot reinvent himself, because so many others depend on him—and he, in turn, must depend on so many others. He stops learning, because he is walled in by fortresses and palaces, by generals and ministers who rarely dare to tell him what he doesn't wish to hear. Power gradually shuts the tyrant off from the world. Everything comes to him second or third hand. He is deceived daily. He becomes ignorant of his land, his people, even his own family. He exists, finally, only to preserve his wealth and power, to build his legacy. Survival becomes his one overriding passion. So he regulates his diet, tests his food for poison, exercises behind well-patrolled walls, trusts no one, and tries to control everything.

Major Sabah Khalifa Khodada, a career officer in the Iraqi army, was summoned from his duties as assistant to the commander of a terrorist training camp on January 1, 1996, for an important meeting. It was nighttime. He drove to his command center at Alswayra, southwest of Baghdad, where he and some other military officers were told to strip to their underwear. They removed their clothing, watches, and rings, and handed over their wallets. The clothing was then laundered, sterilized, and x-rayed. Each of the officers, in his underwear, was searched and passed through a metal detector. Each was instructed to wash his hands in a disinfecting permanganate solution.

They then dressed, and were transported in buses with blackened windows, so that they could not see where they were going. They were driven for a half hour or more, and then were searched again as they filed off. They had arrived at an official-looking building, Khodada did not know where. After a time they were taken into a meeting room and seated at a large round table. Then they were told that they were to be given a great honor: the President himself would be meeting with them. They were instructed not to talk, just to listen. When Saddam entered, they were to rise and show him respect. They were not to approach or touch him. For all but his closest aides, the protocol for meeting with the dictator is simple. He dictates.

"Don't interrupt," they were told. "Don't ask questions or make any requests."

Each man was given a pad of paper and a pencil, and instructed to take notes. Tea in a small glass cup was placed before each man and at the empty seat at the head of the table.

When Saddam appeared, they all rose. He stood before his chair and smiled at them. Wearing his military uniform, decorated with medals and gold epaulets, he looked fit, impressive, and self-assured. When he sat, everyone sat. Saddam did not reach for his tea, so the others in the room didn't touch theirs. He told Khodada and the others that they were the best men in the nation, the most trusted and able. That was why they had been selected to meet with him, and to work at the terrorist camps where warriors were being trained to strike back at America. The United States, he said, because of its reckless treatment of Arab nations and the Arab people, was a necessary target for revenge and destruction. American aggression must be stopped in order for Iraq to rebuild and to resume leadership of the Arab world. Saddam talked for almost two hours. Khodada could sense the great hatred in him, the anger over what America had done to his ambitions and to Iraq. Saddam blamed the United States for all the poverty, backwardness, and suffering in his country.

Khodada took notes. He glanced around the room. Few of the others, he concluded, were buying what Saddam told them. These were battle-hardened men of experience from all over the nation. Most had fought in the war with Iran and the Persian Gulf War. They had few illusions about Saddam, his regime, or the troubles of their country. They coped daily with real problems in cities and military camps all over Iraq. They could have told Saddam a lot. But nothing would pass from them to the tyrant. Not one word, not one microorganism.

The meeting had been designed to allow communication in only one direction, and even in this it failed. Saddam's speech was meaningless to his listeners. Khodada despised him, and suspected that others in the room did too. The major knew he was no coward, but, like many of the other military men there, he was filled with fear. He was afraid to make a wrong move, afraid he might accidentally draw attention to himself, do something unscripted. He was grateful that he felt no urge to sneeze, sniffle, or cough.

When the meeting was over, Saddam simply left the room. The teacups had not been touched. The men were then returned to the buses and driven back to Alswayra, from which they drove back to their camps or homes. The meeting with Saddam had meant nothing. The notes they had been ordered to take were worthless. It was as if they had briefly visited a fantasy zone with no connection to their own world.

They had stepped into the world of the tyrant.

Tumooh (Ambition)

The Iraqis knew that they had the potential, but they did not know how to muster up that potential. Their rulers did not take the responsibility on the basis of that potential. The leader and the guide who was able to put that potential on its right course had not yet emerged from amongst them. Even when some had discovered that potential, they did not know how to deal with it. Nor did they direct it where it should be directed so as to enable it to evolve into an effective act that could make life pulsate and fill hearts with happiness.

—Saddam Hussein, in a speech to the Iraqi people, July 17, 2000

In Saddam's village, al-Awja, just east of Tikrit, in north-central Iraq, his clan lived in houses made of mud bricks and flat, mud-covered wooden roofs. The land is dry, and families eke out a living growing wheat and vegetables. Saddam's clan was called al-Khatab, and they were known to be violent and clever. Some viewed them as con men and thieves, recalls Salah Omar al-Ali, who grew up in Tikrit and came to know Saddam well in later life. Those who still support Saddam may see him as Saladinesque, as a great pan-Arab leader; his enemies may see him as Stalinesque, a cruel dictator; but to al-Ali, Saddam will always be just an al-Khatab, acting out a family pattern on a much, much larger stage.

Al-Ali fixed tea for me in his home in suburban London last January. He is elegant, frail, gray, and pale, a man of quiet dignity and impeccable manners who gestures delicately with long-fingered hands as he speaks. He was the Information Minister of Iraq when, in 1969, Saddam (the real power in the ruling party), in part to demonstrate his displeasure over Arab defeats in the Six-Day War, announced that a Zionist plot had been discovered, and publicly hanged fourteen alleged plotters, among them nine Iraqi Jews; their bodies were left hanging in Baghdad's Liberation Square for more than a day. Al-Ali defended this atrocity in his own country and to the rest of the world. Today he is just one of many exiled or expatriated former Iraqi government officials, an old socialist who served the revolutionary pan-Arab Baath Party and Saddam until running afoul of the Great Uncle. Al-Ali would have one believe that his conscience drove him into exile, but one suspects he has fretted little in his life about human rights. He showed me the faded dot tattoos on his hand which might have been put there by the same Tikriti who gave Saddam his.

Although al-Ali was familiar with the al-Khatab family, he did not meet Saddam himself until the mid-sixties, when they were both socialist revolutionaries plotting to overthrow the tottering government of General Abd al-Rahman Arif. Saddam was a tall, thin young man with a thick mop of curly black hair. He had recently escaped from prison, after being caught in a failed attempt to assassinate Arif's predecessor. The attempt, the arrest, the imprisonment, had all added to Saddam's revolutionary luster. He was an impressive combination: not just a tough capable of commanding respect from the thugs who did the Baath Party's dirty work, but also well-read, articulate, and seemingly open-minded; a man of action who also understood policy; a natural leader who could steer Iraq into a new era. Al-Ali met the young fugitive at a café near Baghdad University. Saddam arrived in a Volkswagen Beetle and stepped out in a well-cut gray suit. These were exciting times for both men. The intoxicating aroma of change was in the air, and prospects for their party were good. Saddam was pleased to meet a fellow Tikriti. "He listened to me for a long time," al-Ali recalled. "We discussed the party's plans, how to organize nationally. The issues were complicated, but it was clear that he understood them very well. He was serious, and took a number of my suggestions. I was impressed with him."

The party seized control in 1968, and Saddam immediately became the real power behind his cousin Ahmad Hassan al-Bakr, the president and chairman of the new Revolutionary Command Council. Al-Ali was a member of that council. He was responsible for the north-central part of Iraq, including his home village. It was in Tikrit that he started to see Saddam's larger plan unfold. Saddam's relatives in al-Awja were throwing their newly ascendant kinsman's name around, seizing farms, ordering people off their land. That was how things worked in the villages. If a family was lucky, it produced a strongman, a patriarch, who by guile, strength, or violence accumulated riches for his clan. Saddam was now a strongman, and his family was moving to claim the spoils. This was all ancient stuff. The Baath philosophy was far more egalitarian. It emphasized working with Arabs in other countries to rebuild the entire region, sharing property and wealth, seeking a better life for all. In this political climate Saddam's family was a throwback. The local party chiefs complained bitterly, and al-Ali took their complaints to his powerful young friend. "It's a small problem," Saddam said. "These are simple people. They don't understand our larger aims. I'll take care of it." Two, three, four times al-Ali went to Saddam, because the problem didn't go away. Every time it was the same: "I'll take care of it."

It finally occurred to al-Ali that the al-Khatab family was doing exactly what Saddam wanted them to do. This seemingly modern, educated young villager was not primarily interested in helping the party achieve its idealistic aims; rather, he was using the party to help him achieve his. Suddenly al-Ali saw that the polish, the fine suits, the urbane tastes, civilized manner, and the socialist rhetoric were a pose. The real story of Saddam was right there in the tattoo on his right hand. He was a true son of Tikrit, a clever al-Khatab, and he was now much more than the patriarch of his clan.

Saddam's rise through the ranks may have been slow and deceitful, but when he moved to seize power, he did so very openly. He had been serving as vice-chairman of the Revolutionary Command Council, and as Vice President of Iraq, and he planned to step formally into the top positions. Some of the party leadership, including men who had been close to Saddam for years, had other ideas. Rather than just hand him the reins, they had begun advocating a party election. So Saddam took action. He staged his ascendancy like theater.

On July 18, 1979, he invited all the members of the Revolutionary Command Council and hundreds of other party leaders to a conference hall in Baghdad. He had a video camera running in the back of the hall to record the event for posterity. Wearing his military uniform, he walked slowly to the lectern and stood behind two microphones, gesturing with a big cigar. His body and broad face seemed weighted down with sadness. There had been a betrayal, he said. A Syrian plot. There were traitors among them. Then Saddam took a seat, and Muhyi Abd al-Hussein Mashhadi, the secretary-general of the Command Council, appeared from behind a curtain to confess his own involvement in the putsch. He had been secretly arrested and tortured days before; now he spilled out dates, times, and places where the plotters had met. Then he started naming names. As he fingered members of the audience one by one, armed guards grabbed the accused and escorted them from the hall. When one man shouted that he was innocent, Saddam shouted back, "Itla! Itla!"—"Get out! Get out!" (Weeks later, after secret trials, Saddam had the mouths of the accused taped shut so that they could utter no troublesome last words before their firing squads.) When all of the sixty "traitors" had been removed, Saddam again took the podium and wiped tears from his eyes as he repeated the names of those who had betrayed him. Some in the audience, too, were crying—perhaps out of fear. This chilling performance had the desired effect. Everyone in the hall now understood exactly how things would work in Iraq from that day forward. The audience rose and began clapping, first in small groups and finally as one. The session ended with cheers and laughter. The remaining "leaders"—about 300 in all—left the hall shaken, grateful to have avoided the fate of their colleagues, and certain that one man now controlled the destiny of their entire nation. Videotapes of the purge were circulated throughout the country.

It was what the world would come to see as classic Saddam. He tends to commit his crimes in public, cloaking them in patriotism and in effect turning his witnesses into accomplices. The purge that day reportedly resulted in the executions of a third of the Command Council. (Mashhadi's performance didn't spare him; he, too, was executed.) During the next few weeks scores of other "traitors" were shot, including government officials, military officers, and people turned in by ordinary citizens who responded to a hotline phone number broadcast on Iraqi TV. Some Council members say that Saddam ordered members of the party's inner circle to participate in this bloodbath.

While he served as vice-chairman, from 1968 to 1979, the party's goals had seemed to be Saddam's own. That was a relatively good period for Iraq, thanks to Saddam's blunt effectiveness as an administrator. He orchestrated a draconian nationwide literacy project. Reading programs were set up in every city and village, and failure to attend was punishable by three years in jail. Men, women, and children attended these compulsory classes, and hundreds of thousands of illiterate Iraqis learned to read. UNESCO gave Saddam an award. There were also ambitious drives to build schools, roads, public housing, and hospitals. Iraq created one of the best public-health systems in the Middle East. There was admiration in the West during those years, for Saddam's accomplishments if not for his methods. After the Islamic fundamentalist revolution in Iran, and the seizure of the U.S. embassy in Tehran in 1979, Saddam seemed to be the best hope for secular modernization in the region.

Today all these programs are a distant memory. Within two years of his seizing full power, Saddam's ambitions turned to conquest, and his defeats have ruined the nation. His old party allies in exile now see his support for the social-welfare programs as an elaborate deception. The broad ambitions for the Iraqi people were the party's, they say. As long as he needed the party, Saddam made its programs his own. But his single, overriding goal throughout was to establish his own rule.

"In the beginning the Baath Party was made up of the intellectual elite of our generation," says Hamed al-Jubouri, a former Command Council member who now lives in London. "There were many professors, physicians, economists, and historians—really the nation's elite. Saddam was charming and impressive. He appeared to be totally different from what we learned he was afterward. He took all of us in. We supported him because he seemed uniquely capable of controlling a difficult country like Iraq, a difficult people like our people. We wondered about him. How could such a young man, born in the countryside north of Baghdad, become such a capable leader? He seemed both intellectual and practical. But he was hiding his real self. For years he did this, building his power quietly, charming everyone, hiding his true instincts. He has a great ability to hide his intentions; it may be his greatest skill. I remember his son Uday said one time, 'My father's right shirt pocket doesn't know what is in his left shirt pocket.'"

What does Saddam want? By all accounts, he is not interested in money. This is not the case with other members of his family. His wife, Sajida, is known to have gone on million-dollar shopping sprees in New York and London, back in the days of Saddam's good relations with the West. Uday drives expensive cars and wears custom-tailored suits of his own design. Saddam himself isn't a hedonist; he lives a well-regulated, somewhat abstemious existence. He seems far more interested in fame than in money, desiring above all to be admired, remembered, and revered. A nineteen-volume official biography is mandatory reading for Iraqi government officials, and Saddam has also commissioned a six-hour film about his life, called The Long Days, which was edited by Terence Young, best known for directing three James Bond films. Saddam told his official biographer that he isn't interested in what people think of him today, only in what they will think of him in five hundred years. The root of Saddam's bloody, single-minded pursuit of power appears to be simple vanity.

But what extremes of vanity compel a man to jail or execute all who criticize or oppose him? To erect giant statues of himself to adorn the public spaces of his country? To commission romantic portraits, some of them twenty feet high, portraying the nation's Great Uncle as a desert horseman, a wheat-cutting peasant, or a construction worker carrying bags of cement? To have the nation's television, radio, film, and print devoted to celebrating his every word and deed? Can ego alone explain such displays? Might it be the opposite? What colossal insecurity and self-loathing would demand such compensation?

The sheer scale of the tyrant's deeds mocks psychoanalysis. What begins with ego and ambition becomes a political movement. Saddam embodies first the party and then the nation. Others conspire in this process in order to further their own ambitions, selfless as well as selfish. Then the tyrant turns on them. His cult of self becomes more than a political strategy. Repetition of his image in heroic or paternal poses, repetition of his name, his slogans, his virtues, and his accomplishments, seeks to make his power seem inevitable, unchallengeable. Finally he is praised not out of affection or admiration but out of obligation. One must praise him.

Saad al-Bazzaz was summoned to meet with Saddam in 1989. He was then the editor of Baghdad's largest daily newspaper and the head of the ministry that oversees all of Iraq's TV and radio programming. Al-Bazzaz took the phone call in his office. "The President wants to ask you something," Saddam's secretary said.

Al-Bazzaz thought nothing of it. He is a short, round, garrulous man with thinning hair and big glasses. He had known Saddam for years, and had always been in good odor. The first time Saddam had asked to meet him had been more than fifteen years earlier, when Saddam was vice-chairman of the Revolutionary Command Council. The Baath Party was generating a lot of excitement, and Saddam was its rising star. At the time, al-Bazzaz was a twenty-five-year-old writer who had just published his first collection of short stories and had also written articles for Baghdad newspapers. That first summons from Saddam had been a surprise. Why would the vice-chairman want to meet with him? Al-Bazzaz had a low opinion of political officials, but as soon as they met, this one struck him as different. Saddam told al-Bazzaz that he had read some of his articles and was impressed by them. He said he knew of his book of short stories, and had heard they were very good. The young writer was flattered. Saddam asked him what writers he admired, and after listening to al-Bazzaz, told him, "When I was in prison, I read all of Ernest Hemingway's novels. I particularly like The Old Man and the Sea." Al-Bazzaz thought, This is something new for Iraqa politician who reads real literature. Saddam peppered him with questions at that meeting, and listened with rapt attention. This, too, al-Bazzaz thought was extraordinary.

By 1989 much had changed. Saddam's regime had long since abandoned the party's early, idealistic aims, and al-Bazzaz no longer saw the dictator as an open-minded man of learning and refinement. But he had prospered personally under Saddam's reign. His growing government responsibilities left him no time to write, but he had become an important man in Iraq. He saw himself as someone who advanced the cause of artists and journalists, as a force for liberalization in the country. Since the end of the war with Iran, the previous year, there had been talk of loosening controls on the media and the arts in Iraq, and al-Bazzaz had lobbied quietly in favor of this. But he wasn't one to press too hard, so he had no worries as he drove the several miles from his office to the Tashreeya area of Baghdad, near the old Cabinet Building, where an emissary from the President met him and instructed him to leave his car. The emissary drove al-Bazzaz in silence to a large villa nearby. Inside, guards searched him and showed him to a sofa, where he waited for half an hour as people came and went from the President's office. When it was his turn, he was handed a pad and a pencil, reminded to speak only if Saddam asked a direct question, and then ushered in. It was noon. Saddam was wearing a military uniform. Staying seated behind his desk, Saddam did not approach al-Bazzaz or even offer to shake his hand.

"How are you?" the President asked.

"Fine," al-Bazzaz replied. "I am here to listen to your instructions."

Saddam complained about an Egyptian comedy show that had been airing on one of the TV channels: "It is silly, and we shouldn't show it to our people." Al-Bazzaz made a note. Then Saddam brought up something else. It was the practice for poems and songs written in praise of him to be aired daily on TV. In recent weeks al-Bazzaz had urged his producers to be more selective. Most of the work was amateurish—ridiculous doggerel written by unskilled poets. His staff was happy to oblige. Paeans to the President were still aired every day, but not as many since al-Bazzaz had changed the policy.

"I understand," Saddam said, "that you are not allowing some of the songs that carry my name to be broadcast."

Al-Bazzaz was stunned, and suddenly frightened. "Mr. President," he said, "we still broadcast the songs, but I have stopped some of them because they are so poorly written. They are rubbish."

"Look," Saddam said, abruptly stern, "you are not a judge, Saad."

"Yes. I am not a judge."

"How can you prevent people from expressing their feelings toward me?"

Al-Bazzaz feared that he was going to be taken away and shot. He felt the blood drain from his face, and his heart pounded heavily. The editor said nothing. The pencil shook in his hand. Saddam had not even raised his voice.

"No, no, no. You are not the judge of these things," Saddam reiterated.

Al-Bazzaz kept repeating, "Yes, sir," and frantically wrote down every word the President said. Saddam then talked about the movement for more freedoms in the press and the arts. "There will be no loosening of controls," he said.

"Yes, sir."

"Okay, fine. Now it is all clear to you?"

"Yes, sir."

With that Saddam dismissed al-Bazzaz. The editor had sweated through his shirt and sport coat. He was driven back to the Cabinet Building, and then drove himself back to the office, where he immediately rescinded his earlier policy. That evening a full broadcast of the poems and songs dedicated to Saddam resumed.

Hadafuh (His Goal)

You are the fountain of willpower and the wellspring of life, the essence of earth, the sabers of demise, the pupil of the eye, and the twitch of the eyelid. A people like you cannot but be, with God's help. So be as you are, and as we are determined to be. Let all cowards, piggish people, traitors, and betrayers be debased.

—Saddam Hussein, addressing the Iraqi people, July 17, 2001

Iraq is a land of antiquity. It is called the Land of Two Rivers (the Tigris and the Euphrates); the land of Sumerian kings, Mesopotamia, and Babylon; one of the cradles of civilization. Walking the streets of Baghdad gives one a sense of continuity with things long past, of unity with the great sweep of history. Renovating and maintaining the old palaces is an ongoing project in the city. By decree, one of every ten bricks laid in the renovation of an ancient palace is now stamped either with the name Saddam Hussein or with an eight-pointed star (a point for each letter of his name spelled in Arabic).

In 1987 Entifadh Qanbar was assigned to work on the restoration of the Baghdad Palace, which had once been called al-Zuhoor, or the Flowers Palace. Built in the 1930s for King Ghazi, it is relatively small and very pretty; English in style, it once featured an elaborate evergreen maze. Qanbar is an engineer by training, a short, fit, dark-haired man with olive skin. After earning his degree he served a compulsory term in the army, which turned out to be a five-year stint, and survived the mandatory one-month tour on the front lines in the war with Iran.

Work on the palace had stalled some years earlier, when the British consultant for the project refused to come to Baghdad because of the war. One of Qanbar's first jobs was to supervise construction of a high and ornate brick wall around the palace grounds. Qanbar is a perfectionist, and because the wall was to be decorative as well as functional, he took care with the placement of each brick. An elaborate gate had already been built facing the main road, but Qanbar had not yet built the portions of the wall on either side of it, because the renovation of the palace itself was unfinished, and that way large construction equipment could roll on and off the property without danger of damaging the gate.

One afternoon at about five, as he was preparing to close down work for the day, Qanbar saw a black Mercedes with curtained windows and custom-built running boards pull up to the site. He knew immediately who was in it. Ordinary Iraqis were not allowed to drive such fancy cars. Cars like this one were driven exclusively by al Himaya, Saddam's bodyguards.

The doors opened and several guards stepped out. All of them wore dark-green uniforms, black berets, and zippered boots of reddish-brown leather. They had big moustaches like Saddam's, and carried Kalashnikovs. To the frightened Qanbar, they seemed robotic, without human feelings.

The bodyguards often visited the work site to watch and make trouble. Once, after new concrete had been poured and smoothed, some of them jumped into it, stomping through the patch in their red boots to make sure that no bomb or listening device was hidden there. Another time a workman opened a pack of cigarettes and a bit of foil wrapping fluttered down into the newly poured concrete. One of the guards caught a glimpse of something metallic and reacted as if someone had thrown a hand grenade. Several of them leaped into the concrete and retrieved the scrap. Angered to discover what it was, and to have been made to look foolish, they dragged the offending worker aside and beat him with their weapons. "I have worked all my life!" he cried. They took him away, and he did not return. So the sudden arrival of a black Mercedes was a frightening thing.

"Who is the engineer here?" the chief guard asked. He spoke with the gruff Tikriti accent of his boss. Qanbar stepped up and identified himself. One of the guards wrote down his name. It is a terrible thing to have al Himaya write down your name. In a country ruled by fear, the best way to survive is to draw as little attention to yourself as possible. To be invisible. Even success can be dangerous, because it makes you stand out. It makes other people jealous and suspicious. It makes you enemies who might, if the opportunity presents itself, bring your name to the attention of the police. For the state to have your name for any reason other than the most conventional ones—school, driver's license, military service—is always dangerous. The actions of the state are entirely unpredictable, and they can take away your career, your freedom, your life. Qanbar's heart sank and his mouth went dry.

"Our Great Uncle just passed by," the chief guard began. "And he said, 'Why is this gate installed when the two walls around it are not built?'"

Qanbar nervously explained that the walls were special, ornamental, and that his crew was saving them for last because of the heavy equipment coming and going. "We want to keep it a clean construction," he said.

"Our Great Uncle is going to pass by again tonight," said the guard. "When he does, it must be finished."

Qanbar was dumbfounded. "How can I do it?" he protested.

"I don't know," said the guard. "But if you don't do it, you will be in trouble." Then he said something that revealed exactly how serious the danger was: "And if you don't do it, we will be in trouble. How can we help?"

There was nothing to do but try. Qanbar dispatched Saddam's men to help round up every member of his crew as fast as they could—those who were not scheduled to work as well as those who had already gone home. Two hundred workers were quickly assembled. They set up floodlights. Some of the guards came back with trucks that had machine guns mounted on top. They parked alongside the work site and set up chairs, watching and urging more speed as the workers mixed mortar and threw down line after line of bricks.

The crew finished at nine-thirty. They had completed in four hours a job that would ordinarily have taken a week. Terror had driven them to work faster and harder than they believed possible. Qanbar and his men were exhausted. An hour later they were still cleaning up the site when the black Mercedes drove up again. The chief guard stepped out. "Our Uncle just passed by, and he thanks you," he said.

Walls define the tyrant's world. They keep his enemies out, but they also block him off from the people he rules. In time he can no longer see out. He loses touch with what is real and what is unreal, what is possible and what is not—or, as in the case of Qanbar and the wall, what is just barely possible. His ideas of what his power can accomplish, and of his own importance, bleed into fantasy.

Each time Saddam has escaped death—when he survived, with a minor wound to his leg, a failed attempt in 1959 to assassinate Iraqi President Abd al-Karim Qasim; when he avoided the ultimate punishment in 1964 for his part in a failed Baath Party uprising; when he survived being trapped behind Iranian lines in the Iran-Iraq war; when he survived attempted coups d'état; when he survived America's smart-bombing campaign against Baghdad, in 1991; when he survived the nationwide revolt after the Gulf War—it has strengthened his conviction that his path is divinely inspired and that greatness is his destiny. Because his world view is essentially tribal and patriarchal, destiny means blood. So he has ordered genealogists to construct a plausible family tree linking him to Fatima, the daughter of the prophet Muhammad. (This ancestry is an honor he shares, perhaps, with everyone in the hated West. See "The Royal We," by Steve Olson, in this issue.) Saddam sees the prophet less as the bearer of divine revelation than as a political precursor—a great leader who unified the Arab peoples and inspired a flowering of Arab power and culture. The concocted link of bloodlines to Muhammad is symbolized by a 600-page hand-lettered copy of the Koran that was written with Saddam's own blood, which he donated a pint at a time over three years. It is now on display in a Baghdad museum.

If Saddam has a religion, it is a belief in the superiority of Arab history and culture, a tradition that he is convinced will rise up again and rattle the world. His imperial view of the grandeur that was Arabia is romantic, replete with fanciful visions of great palaces and wise and powerful sultans and caliphs. His notion of history has nothing to do with progress, with the advance of knowledge, with the evolution of individual rights and liberties, with any of the things that matter most to Western civilization. It has to do simply with power. To Saddam, the present global domination by the West, particularly the United States, is just a phase. America is infidel and inferior. It lacks the rich ancient heritage of Iraq and other Arab states. Its place at the summit of the world powers is just a historical quirk, an aberration, a consequence of its having acquired technological advantages. It cannot endure.

In a speech this past January 17, the eleventh anniversary of the start of the Gulf War, Saddam explained, "The Americans have not yet established a civilization, in the deep and comprehensive sense we give to civilization. What they have established is a metropolis of force ... Some people, perhaps including Arabs and plenty of Muslims and more than these in the wide world ... considered the ascent of the U.S. to the summit as the last scene in the world picture, after which there will be no more summits and no one will try to ascend and sit comfortably there. They considered it the end of the world as they hoped for, or as their scared souls suggested it to them."

Arabia, which Saddam sees as the wellspring of civilization, will one day own that summit again. When that day comes, whether in his lifetime or a century or even five centuries hence, his name will rank with those of the great men in history. Saddam sees himself as an established member of the pantheon of great men—conquerors, prophets, kings and presidents, scholars, poets, scientists. It doesn't matter if he understands their contributions and ideas. It matters only that they are the ones history has remembered and honored for their accomplishments.

In a book titled Saddam's Bombmaker (2000), Khidhir Hamza, the nuclear scientist, remembers his first encounter with Saddam, when the future dictator was still nominally the vice-chairman. A large new computer had just been installed in Hamza's lab, and Saddam came sweeping through for a look. He showed little interest in the computer; his attention was drawn instead to a lineup of pictures that Hamza had tacked to the wall, each of a famous scientist, from Copernicus to Einstein. The pictures had been torn from magazines.

"What are those?" Saddam asked.

"Sir, those are the greatest scientists in history," Hamza told him.

Then, as Hamza remembers it, Saddam became angry. "What an insult this is! All these great men, these great scientists! You don't have enough respect for these great men to frame their pictures? You can't honor them better than this?"

To Hamza, the outburst was irrational; the anger was out of all proportion. Hamza interpreted it as Saddam's way of testing him, of putting him in his place. But Saddam seemed somehow personally offended. To understand his tantrum one must understand the kinship he feels with the great men of history, with history itself. Lack of reverence for an image of Copernicus might suggest a lack of reverence for Saddam.

In what sense does Saddam see himself as a great man? Saad al-Bazzaz, who defected in 1992, has thought a lot about this question, during his time as a newspaper editor and TV producer in Baghdad, and in the years since, as the publisher of an Arabic newspaper in London.

"I need a piece of paper and a pen," he told me recently in the lobby of Claridge's Hotel. He flattened the paper out on a coffee table and tested the pen. Then he drew a line down the center. "You must understand, the daily behavior is just the result of the mentality," he explained. "Most people would say that the main conflict in Iraqi society is sectarian, between the Sunni and the Shia Muslims. But the big gap has nothing to do with religion. It is between the mentality of the villages and the mentality of the cities."

"Okay. Here is a village." On the right half of the page al-Bazzaz wrote a V and beneath it he drew a collection of separate small squares. "These are houses or tents," he said. "Notice there are spaces between them. This is because in the villages each family has its own house, and each house is sometimes several miles from the next one. They are self-contained. They grow their own food and make their own clothes. Those who grow up in the villages are frightened of everything. There is no real law enforcement or civil society. Each family is frightened of each other, and all of them are frightened of outsiders. This is the tribal mind. The only loyalty they know is to their own family, or to their own village. Each of the families is ruled by a patriarch, and the village is ruled by the strongest of them. This loyalty to tribe comes before everything. There are no values beyond power. You can lie, cheat, steal, even kill, and it is okay so long as you are a loyal son of the village or the tribe. Politics for these people is a bloody game, and it is all about getting or holding power."

Al-Bazzaz wrote the word "city" atop the left half of the page. Beneath it he drew a line of adjacent squares. Below that he drew another line, and another. "In the city the old tribal ties are left behind. Everyone lives close together. The state is a big part of everyone's life. They work at jobs and buy their food and clothing at markets and in stores. There are laws, police, courts, and schools. People in the city lose their fear of outsiders, and take an interest in foreign things. Life in the city depends on cooperation, on sophisticated social networks. Mutual self-interest defines public policy. You can't get anything done without cooperating with others, so politics in the city becomes the art of compromise and partnership. The highest goal of politics becomes cooperation, community, and keeping the peace. By definition, politics in the city becomes nonviolent. The backbone of urban politics isn't blood, it's law."

In al-Bazzaz's view, Saddam embodies the tribal mentality. "He is the ultimate Iraqi patriarch, the village leader who has seized a nation," he explained. "Because he has come so far, he feels anointed by destiny. Everything he does is, by definition, the right thing to do. He has been chosen by Heaven to lead. Often in his life he has been saved by God, and each escape makes him more certain of his destiny. In recent years, in his speeches, he has begun using passages and phrases from the Koran, speaking the words as if they are his own. In the Koran, Allah says, 'If you thank me, I will give you more.' In the early nineties Saddam was on TV, presenting awards to military officers, and he said, 'If you thank me, I will give you more.' He no longer believes he is a normal person. Dialogue with him is impossible because of this. He can't understand why journalists should be allowed to criticize him. How can they criticize the father of the tribe? This is something unacceptable in his mind. To him, strength is everything. To allow criticism or differences of opinion, to negotiate or compromise, to accede to the rule of law or to due process—these are signs of weakness."

Saddam is, of course, not alone in admiring The Godfather series. They are obvious movies for him to like (they were also a favorite of the Colombian cocaine tycoon Pablo Escobar). On the surface it is a classic patriarchal tale. Don Vito Corleone builds his criminal empire from nothing, motivated in the main by love for his family. He sees that the world around him is vicious and corrupt, so he outdoes the world at its own cruelty and preys upon its vices, creating an apparent refuge of wealth and safety for himself and his own. We are drawn to his single-mindedness, subtle intelligence, and steadfast loyalty to an ancient code of honor in a changing world—no matter how unforgiving that code seems by modern standards. The Godfather suffers greatly but dies playing happily in the garden with his grandson, arguably a successful man. The deeper meaning of the films, however, apparently evades Saddam. The Godfather saga is more the story of Michael Corleone than of his father, and the film's message is not a happy one. Michael's obsessive loyalty to his father and to his family, to the ancient code of honor, leads him to destroy the very things it is designed to protect. In the end Michael's family is torn by tragedy and hatred. He orders his own brother killed, choosing loyalty to code over loyalty to family. Michael becomes a tragic figure, isolated and unloved, ensnared by his own power. He is a lot like Saddam.

In Saddam's other favorite movie, The Old Man and the Sea, the old man, played by Spencer Tracy, hooks a great fish and fights alone in his skiff to haul it in. It is easy to see why Saddam would be stirred by the image of a lone fisherman, surrounded by a great ocean, struggling to land this impossible fish. "I will show him what a man can do and what a man endures," the old man says. In the end he succeeds, but the fish is too large for the dinghy, and is devoured by sharks before the trophy can be displayed. The old man returns to his hut with cut and bleeding hands, exhausted but happy in the knowledge that he has prevailed. It would be easy for Saddam to see himself in that old man.

Or is he the fish? In the movie it leaps like a fantasy from the water—a splendid, wild, dangerous thing, magnificent in its size and strength. It is hooked, but it refuses to accept its fate. "Never have I had such a strong fish, or one that acted so strangely," the old man proclaims. Later he says, "There is no panic in his fight." Saddam believes that he is a great natural leader, the likes of which his world has not seen in thirteen centuries. Perhaps he will fail in the struggle during his lifetime, but he is convinced that his courage and vision will fire a legend that will burn brightly in a future Arab-centered world.

Even as Saddam rhapsodizes over the rich history of Arabia, he concedes the Western world's clear superiority in two things. The first is weapons technology—hence his tireless efforts to import advanced military hardware and to develop weapons of mass destruction. The second is the art of acquiring and holding power. He has become a student of one of the most tyrannical leaders in history: Joseph Stalin.

Saïd Aburish's biography, Saddam Hussein: The Politics of Revenge (2000), tells of a meeting in 1979 between Saddam and the Kurdish politician Mahmoud Othman. It was an early-morning meeting, and Saddam received Othman in a small office in one of his palaces. It looked to Othman as if Saddam had slept in the office the night before. There was a small cot in the corner, and the President received him wearing a bathrobe.

Next to the bed, Othman recalled, were "over twelve pairs of expensive shoes. And the rest of the office was nothing but a small library of books about one man, Stalin. One could say he went to bed with the Russian dictator."

In the villages of Iraq the patriarch has only one goal: to expand and defend his family's power. It is the only thing of value in the wide, treacherous world. When Saddam assumed full power, there were still Iraqi intellectuals who had hopes for him. They initially accepted his tyranny as inevitable, perhaps even as a necessary bridge to a more inclusive government, and believed, as did many in the West, that his outlook was essentially modern. In this they were gradually disappointed.

In September of 1979 Saddam attended a conference of unaligned nations in Cuba, where he formed a friendship with Fidel Castro, who still keeps him supplied with cigars. Saddam came to the gathering with Salah Omar al-Ali, who was then the Iraqi ambassador to the United Nations, a post he had accepted after a long period of living abroad as an ambassador. Together Saddam and al-Ali had a meeting with the new Foreign Minister of Iran. Four years earlier Saddam had made a surprise concession to the soon-to-be-deposed Shah, reaching an agreement on navigation in the Shatt-al-Arab, a sixty-mile strait formed by the confluence of the Tigris and Euphrates Rivers as they flow into the Persian Gulf. Both countries had long claimed the strait. In 1979, with the Shah roaming the world in search of cancer treatment, and power in the hands of the Ayatollah Khomeini (whom Saddam had unceremoniously booted out of Iraq the year before), relations between the two countries were again strained, and the waters of the Shatt-al-Arab were a potential flash point. Both countries still claimed ownership of two small islands in the strait, which were then controlled by Iran.

But al-Ali was surprised by the tone of the discussions in Cuba. The Iranian representatives were especially agreeable, and Saddam seemed to be in an excellent mood. After the meeting al-Ali strolled with Saddam in a garden outside the meeting hall. They sat on a bench as Saddam lit a big cigar.

"Well, Salah, I see you are thinking of something," Saddam said. "What are you thinking about?"

"I am thinking about the meeting we just had, Mr. President. I am very happy. I'm very happy that these small problems will be solved. I'm so happy that they took advantage of this chance to meet with you and not one of your ministers, because with you being here we can avoid another problem with them. We are neighbors. We are poor people. We don't need another war. We need to rebuild our countries, not tear them down."

Saddam was silent for a moment, drawing thoughtfully on his cigar. "Salah, how long have you been a diplomat now?" he asked.

"About ten years."

"Do you realize, Salah, how much you have changed?"

"How, Mr. President?"

"How should we solve our problems with Iran? Iran took our lands. They are controlling the Shatt-al-Arab, our big river. How can meetings and discussions solve a problem like this? Do you know why they decided to meet with us here, Salah? They are weak is why they are talking with us. If they were strong there would be no need to talk. So this gives us an opportunity, an opportunity that only comes along once in a century. We have an opportunity here to recapture our territories and regain control of our river."

That was when al-Ali realized that Saddam had just been playing with the Iranians, and that Iraq was going to go to war. Saddam had no interest in diplomacy. To him, statecraft was just a game whose object was to outmaneuver one's enemies. Someone like al-Ali was there to maintain a pretense, to help size up the situation, to look for openings, and to lull foes into a false sense of security. Within a year the Iran-Iraq war began.

It ended horrifically, eight years later, with hundreds of thousands of Iranians and Iraqis dead. To a visitor in Baghdad the year after the war ended, it seemed that every other man on the street was missing a limb. The country had been devastated. The war had cost Iraq billions. Saddam claimed to have regained control of the Shatt-al-Arab. Despite the huge losses, he was giddy with victory. By 1987 his army, swelled by compulsory service and modern Western armaments, was the fourth largest in the world. He had an arsenal of Scud missiles, a sophisticated nuclear-weapons program under way, and deadly chemical and biological weapons in development. He immediately began planning more conquest.

Saddam's invasion of Kuwait, in August of 1990, was one of the great military miscalculations of modern history. It was a product of grandiosity. Emboldened by his "victory" over Iran, Saddam had begun to plan other improbable undertakings. He announced that he was going to build a world-class subway system for Baghdad, a multi-billion-dollar project, and then proclaimed that he would construct a state-of-the-art nationwide rail system along with it. Ground was never broken for either venture. Saddam didn't have the money. One thing he did have, however, was an army of more than a million idle soldiers—easily enough men to overrun the neighboring state of Kuwait, with its rich oil deposits. He gambled that the world would not care, and he was wrong. Three days after Saddam's takeover of the tiny kingdom President George Bush announced, "This will not stand," and immediately began assembling one of the largest military forces ever in the region.

Through the end of 1990 and into 1991 Ismail Hussain waited in the Kuwaiti desert for the American counterattack. He is a short, stocky man, a singer, musician, and songwriter. The whole time he was forced to wear a uniform, he knew that he did not belong in one. Although some of the men in his unit were good soldiers, none of them thought they belonged in Kuwait. They hoped that they would not have to fight. Everyone knew that the United States had more soldiers, more supplies, and better weapons. Surely Saddam would reach an agreement to save face, and his troops would be able to withdraw peacefully. They waited and waited for this to happen, and when word came that they were actually going to fight, Hussain decided that he was already dead. There was no hope: he foresaw death everywhere. If you went toward the American lines, they would shoot you. If you stayed in the open, they would blow you up. If you dug a hole and buried yourself, American bunker-buster bombs would stir your remains with the sand. If you ran, your own commanders would kill you—because they would be killed if their men fled. If a man was killed running away, his coffin would be marked with the word "jaban," or "coward." His memory would be disgraced, his family shunned. There would be no pension for them from the state, no secondary school for his children. "Jaban" was a mark that would stain the family for generations. There was no escaping it. Some things are worse than staying with your friends and waiting to die. Hussain's unit manned an anti-aircraft gun. He never even saw the American fighter jet that took off his leg.

It was apparent to everyone in the Iraqi military, from conscripts like Hussain to Saddam's top generals, that they could not stand up against such force. Saddam, however, didn't see it that way. Al-Bazzaz remembers being shocked by this. "We had the most horrible meeting on January 14, 1991, just two days before the allied offensive," he told me. "Saddam had just met with the UN Secretary General, who had come at the final hour to try to negotiate a peaceful resolution. They had been in a meeting for more than two and a half hours, so hopes were running high that some resolution had been reached. Instead Saddam stepped out to address us, and it was clear he was going to miss this last opportunity. He told us, 'Don't be afraid. I see the gates of Jerusalem open before me.' I thought, What is this shit? Baghdad was about to be hit with this terrible firestorm, and he's talking to us about visions of liberating Palestine?"

Wafic Samarai was in a particularly difficult position. How does one function as chief of intelligence for a tyrant who does not wish to hear the truth? On the one hand, if you tell him the truth and it contradicts his sense of infallibility, you are in trouble. On the other, if you tell him only what he wants to hear, time will inevitably expose your lies and you will be in trouble.

Samarai was a lifelong military officer. He had advised Saddam throughout the long war with Iran, and he had seen him develop a fairly sophisticated understanding of military terminology, weaponry, strategy, and tactics. But Saddam's vision was clouded by a strong propensity for wishful thinking—the downfall of many an amateur general. If Saddam wanted something to happen, he believed he could will it to happen. Samarai kept up a steady stream of intelligence reports as the United States and its allies assembled an army of nearly a million soldiers in Kuwait, with air power far beyond anything the Iraqis could muster, with artillery, missiles, tanks, and other armored vehicles decades more advanced than Iraq's arsenal. The Americans didn't hide these weapons. They wanted Saddam to understand exactly what he was up against.

Yet Saddam refused to be intimidated. He had a plan, which he outlined to Samarai and his other generals in a meeting in Basra weeks before the American offensive started. He proposed capturing U.S. soldiers and tying them up around Iraqi tanks, using them as human shields. "The Americans will never fire on their own soldiers," he said triumphantly, as if such squeamishness was a fatal flaw. It was understood that he would have no such compunction. In the fighting, he vowed, thousands of enemy prisoners would be taken for this purpose. Then his troops would roll unopposed into eastern Saudi Arabia, forcing the allies to back down. This was his plan, anyway.

Samarai knew that this was nothing more than a hallucination. How were the Iraqis supposed to capture thousands of American soldiers? No one could approach the American positions, especially in force, without being discovered and killed. Even if it could be done, the very idea of using soldiers as human shields was repulsive, against all laws and international agreements. Who knew how the Americans would respond to such an act? Might they bomb Baghdad with a nuclear weapon? Saddam's plan was preposterous. But none of the generals, including Samarai, said a word. They all nodded dutifully and took notes. To question the Great Uncle's grand strategy would have meant to admit doubt, timidity, and cowardice. It might also have meant demotion or death.

Still, as chief of intelligence, Samarai felt compelled to tell Saddam the truth. Late in the afternoon of January 14 the general reported for a meeting in Saddam's office in the Republican Palace. Dressed in a well-cut black suit, the President was behind his desk. Samarai swallowed hard and delivered his grim assessment. It would be very difficult to stand fast against the assault that was coming. No enemy soldiers had been captured, and it was unlikely that any would be. There was no defense against the number and variety of weapons arrayed against Iraq's troops. Saddam had refused all previous military advice to withdraw the bulk of his forces from Kuwait and move them back across the Iraqi border, where they might be more effective. Now they were so thinly strung out across the desert that there was little to stop the Americans from advancing straight to Baghdad itself. Samarai had detailed evidence to back up his views—photographs, news reports, numbers. The Iraqis could expect nothing more than swift defeat, and the threat that Iran would take advantage of their weakness by invading from the north.

Saddam listened patiently to this litany of pending disaster. "Are these your personal opinions or are they facts?" he asked. Samarai had presented many facts in his report, but he conceded that some of what he was offering was educated conjecture.

"I will now tell you my opinion," Saddam said calmly, confidently. "Iran will never interfere. Our forces will put up more of a fight than you think. They can dig bunkers and withstand America's aerial attacks. They will fight for a long time, and there will be many casualties on both sides. Only we are willing to accept casualties; the Americans are not. The American people are weak. They would not accept the losses of large numbers of their soldiers."

Samarai was flabbergasted. But he felt he had done his duty. Saddam would not be able to complain later that his chief intelligence officer had misled him. The two men sat in silence for a few moments. Samarai could feel the looming American threat like a great weight pressing on his shoulders. There was nothing to be done. To Samarai's surprise, Saddam did not seem angry with him for delivering this bad news. In fact, he acted appreciative that Samarai had given it to him straight. "I trust you, and that's your opinion," he said. "You are a trustworthy person, an honorable person."

Heavy aerial attacks began three days later. Five weeks after that, on February 24, the ground offensive began, and Saddam's troops promptly surrendered or fled. Thousands were pinned at a place called Mutla Ridge as they tried to cross back into Iraq; most were incinerated in their vehicles. Iran did not invade, but otherwise the war unfolded precisely as Samarai had predicted.

In the days after this rout Samarai was again summoned to meet with Saddam. The President was working out of a secret office. He had been moving from house to house in the Baghdad suburbs, commandeering homes at random in order to avoid sleeping where American smart bombs might hit. Still, Samarai found him looking not just unfazed but oddly buoyed by all the excitement.

"What is your evaluation, general?" Saddam asked.

"I think this is the biggest defeat in military history," Samarai said.

"How can you say that?"

"This is bigger than the defeat at Khorramshahr [one of the worst Iraqi losses in the war with Iran, with Iraqi casualties in the tens of thousands]."

Saddam didn't say anything at first. Samarai knew the President wasn't stupid. He surely had seen what everyone else had seen—his troops surrendering en masse, the slaughter at Mutla Ridge, the grinding devastation of the U.S. bombing campaign. But even if Saddam agreed with the general's assessment, he could not bring himself to say so. In the past, as at Khorramshahr, the generals could always be blamed for defeat. Military people would be accused of sabotage, betrayal, incompetence, or cowardice. There would be arrests and executions, after which Saddam could comfortably harbor the illusion that he had rooted out the cause of failure. But this time the reasons for defeat rested squarely with him, and this, of course, was something he could never admit. "That's your opinion," he said curtly, and left it at that.

Defeated militarily, Saddam has in the years since responded with even wilder schemes and dreams, articulated in his typically confused, jargon-laden, quasi-messianic rhetoric. "On this basis, and along the same central concepts and their genuine constants, together with the required revolutionary compatibility and continuous renewal in styles, means, concepts, potentials, and methods of treatment and behavior, the proud and loyal people of Iraq and their valiant armed forces will win victory in the final results of the immortal Mother of All Battles," he declared in a televised address to the Iraqi people in August of last year. "With them and through them, good Arabs will win victory. Their victory will be splendid, immortal, immaculate, with brilliance that no interference can overshadow. In our hearts and souls as in the hearts and souls of the high-minded, glorious Iraqi women and high-spirited Iraqi men, victory is absolute conviction, Allah willing. The picking of its final fruit, in accordance with its description which all the world will point to, is a matter of time whose manner and last and final hour will be determined by the Merciful Allah. And Allah is the greatest!"

To help Allah along, Saddam had already started secret programs to develop nuclear, chemical, and biological weapons.

Qaswah (Cruelty)

The flood has reached its climax and after the destruction, terror, murder, and sacrilege practiced by the aggressive, terrorist, and criminal Zionist entity, together with its tyrannical ally, the U.S., have come to a head against our brothers and our faithful struggling people in plundered Palestine. If evil achieves its objectives there, Allah forbid, its gluttony for more will increase and it will afflict our people and other parts of our wide homeland too.

—Saddam Hussein, in a televised address to the Iraqi people, December 15, 2001

In the early 1980s a mid-level Iraqi bureaucrat who worked in the Housing Ministry in Baghdad saw several of his colleagues accused by Saddam's regime of accepting bribes. The accusations, he believes, were probably true. "There was petty corruption in our department," he says. The accused were all sentenced to die.

"All of us in the office were ordered to attend the hanging," says the former bureaucrat, who now lives in London. "I decided I wasn't going to go, but when my friends found out my plans, they called me and urged me to reconsider, warning that my refusal could turn suspicion on me." So he went. He and the others from his office were led into a prison courtyard, where they watched as their colleagues and friends, with whom they had worked for years, with whose children their children played, with whom they had attended parties and picnics, were marched out with sacks tied over their heads. They watched and listened as the accused begged, wept, and protested their innocence from beneath the sacks. One by one they were hanged. The bureaucrat decided then and there to leave Iraq.

"I could not live in a country where such a thing takes place," he says. "It is wrong to accept bribes, and those who do it should be punished by being sent to jail. But to hang them? And to order their friends and colleagues to come watch? No one who has witnessed such cruelty would willingly stay and continue to work under such conditions."

Cruelty is the tyrant's art. He studies and embraces it. His rule is based on fear, but fear is not enough to stop everyone. Some men and women have great courage. They are willing to brave death to oppose him. But the tyrant has ways of countering even this. Among those who do not fear death, some fear torture, disgrace, or humiliation. And even those who do not fear these things for themselves may fear them for their fathers, mothers, brothers, sisters, wives, and children. The tyrant uses all these tools. He commands not just acts of cruelty but cruel spectacle. So we have Saddam hanging the fourteen alleged Zionist plotters in 1969 in a public square, and leaving their dangling bodies on display. So we have Saddam videotaping the purge in the Baghdad conference hall, and sending the tape to members of his organization throughout the nation. So we have top party leaders forced to witness and even to participate in the executions of their colleagues. When Saddam cracks down on Shia clerics, he executes not just the mullahs but also their families. Pain and humiliation and death become public theater. Ultimately, guilt or innocence doesn't matter, because there is no law or value beyond the tyrant's will; if he wants someone arrested, tortured, tried, and executed, that is sufficient. The exercise not only serves as warning, punishment, or purge but also advertises to his subjects, his enemies, and his potential rivals that he is strong. Compassion, fairness, concern for due process or the law, are all signs of indecision. Indecision means weakness. Cruelty asserts strength.

Among the Zulu, tyrants are said to be "full of blood." According to one estimate, in the third and fourth years of Saddam's formal rule (1981 and 1982) more than 3,000 Iraqis were executed. Saddam's horrors over the more than thirty years of his informal and formal rule will someday warrant a museum and archives. But lost among the most outrageous atrocities are smaller acts that shed light on his personality. Tahir Yahya was the Prime Minister of Iraq when the Baath Party took power, in 1968. It is said that in 1964, when Saddam was in prison, Yahya had arranged for a personal meeting and tried to coerce him into turning against the Baathists and cooperating with the regime. Yahya had served Iraq as a military officer his whole adult life, and had at one time even been a prominent member of the Baath Party, one of Saddam's superiors. But he had earned Saddam's enduring scorn. After seizing power, Saddam had Yahya, a well-educated man whose sophistication he resented, confined to prison. On his orders Yahya was assigned to push a wheelbarrow from cell to cell, collecting the prisoners' slop buckets. He would call out "Rubbish! Rubbish!" The former Prime Minister's humiliation was a source of delight to Saddam until the day Yahya died, in prison. He still likes to tell the story, chuckling over the words "Rubbish! Rubbish!"

In another case Lieutenant General Omar al-Hazzaa was overheard speaking ill of the Great Uncle in 1990. He was not just sentenced to death. Saddam ordered that prior to his execution his tongue be cut out; for good measure, he also executed al-Hazzaa's son, Farouq. Al-Hazzaa's homes were bulldozed, and his wife and other children left on the street.

Saddam is realistic about the brutal reprisals that would be unleashed should he ever lose his grip on power. In their book Out of the Ashes (1999), Andrew and Patrick Cockburn tell of a family that complained to Saddam that one of their members had been unjustly executed. He was unapologetic, and told them, "Do not think you will get revenge. If you ever have the chance, by the time you get to us there will not be a sliver of flesh left on our bodies." In other words, if he ever becomes vulnerable, his enemies will quickly devour him.

Even if Saddam is right that greatness is his destiny, his legend will be colored by cruelty. It is something he sees as regrettable, perhaps, but necessary—a trait that defines his stature. A lesser man would lack the stomach for it. His son Uday once boasted to a childhood playmate that he and his brother, Qusay, had been taken to prisons by their father to witness torture and executions—to toughen them up for "the difficult tasks ahead," he said.

Yet no man is without contradictions. Even Saddam has been known to grieve over his excesses. Some who saw him cry at the lectern during the 1979 purge dismiss it as a performance, but Saddam has a history of bursting into tears. In the wave of executions following his formal assumption of power, according to Saïd Aburish's biography, he locked himself in his bedroom for two days and emerged with eyes red and swollen from weeping. Aburish reports that Saddam then paid a brazen though apparently sincere condolence call on the family of Adnan Hamdani, the executed official who had been closest to him during the previous decade. He expressed not remorse—the execution was necessary—but sadness. He told Hamdani's widow apologetically that "national considerations" must outweigh personal ones. So on occasion, at least, Saddam the person laments what Saddam the tyrant must do. During the Civil War, Abraham Lincoln drew a sharp distinction between what he personally would do—abolish slavery—and what his office required him to do: uphold the Constitution and the Union. Saddam ought to feel no such conflict; by definition, the interests of the state are his own. But he does.

The conflict between his personal priorities and his presidential ones has been particularly painful in his own family. Two of his sons-in-law, the brothers Saddam and Hussein Kamel, fled to Jordan and spilled state secrets—about biological, chemical, and nuclear-weapons programs—before inexplicably returning to Iraq and their deaths. Uday Hussein, Saddam's eldest son, is by all reports a sadistic criminal, if not completely mad. He is a tall, dark-skinned, well-built man of thirty-seven, who in his narcissism and willfulness is almost a caricature of his father. Uday has all his father's brutal instincts and, apparently, none of his discipline. He is a flamboyant drunk, and famous for designing his own wild apparel. Photographs show him wearing enormous bow ties and suits in colors to match his luxury cars, including a bright-red one with white stripes, and one that is half red, half white. Some of his suit jackets have a lapel on one side but not the other.

Ismail Hussain, the hapless Iraqi soldier who lost his leg in the Kuwaiti desert, attracted Uday's attention as a singer after the war. He became the First Son's favorite performer, and was invited to sing at the huge parties Uday threw every Monday and Thursday night. The parties were often held at a palace, which Saddam built, on an island in the Tigris near Baghdad. The opulence was eye-popping. All the door handles and fixtures in the palace were made of gold.

"At the parties," says Ismail, who now lives in Toronto, "I would be performing, and Uday would climb up on the stage with a machine gun and start shooting it at the ceiling. Everyone would drop down, terrified. I was used to being around weapons, bigger weapons than Uday's Kalashnikov, so I would just keep on singing. Sometimes at these parties there would be dozens of women and only five or six men. Uday insists that everyone get drunk with him. He would interrupt my performance, get up on stage with a big glass of cognac for himself and one for me. He would insist that I drink all of it with him. When he gets really drunk, out come the guns. His friends are all terrified of him, because he can have them imprisoned or killed. I saw him once get angry with one of his friends. He kicked the man in the ass so hard that his boot flew off. The man ran over and retrieved the boot and then tried to put it back on Uday's foot, with Uday cursing him all the while."

Uday's blessing paves the way for a singer like Ismail to perform regularly on Iraqi television. For this service Uday demands a kickback, and he can unmake a star as quickly as he can make one. The same is true in sports. Raed Ahmed was an Olympic weightlifter who carried the Iraqi flag during the opening ceremonies of the Atlanta games, in 1996. "Uday was head of the Olympic Committee, and all sports in Iraq," Ahmed told me early this year, in his home in a suburb of Detroit. "During training camp he would closely monitor all the athletes, keeping in touch with the trainers and pushing them to push the athletes harder. If he's unhappy with the results, he will throw the trainers and even the athletes into a prison he keeps inside the Olympic Committee building. If you make a promise of a certain result, and fail to achieve it in competition, then the punishment is a special prison where they torture people. Some of the athletes started to quit when Uday took over, including many who were the best in their sports. They just decided it was not worth it. Others, like me, loved their sports, and success can be a stepping-stone in Iraq to better things, like a nice car, a nice home, a career. I always managed to avoid being punished. I was careful never to promise anything that I couldn't deliver. I would always say that there was a strong possibility that I would be beaten. Then, when I won, Uday was so happy."

Ahmed sat like a giant in his small living room, his shoulders nearly as wide as the back of the couch. The world of Saddam and Uday now strikes him as a bizarre wonderland, an entire nation hostage to the whims of a tyrant and his crazy son. "When I defected, Uday was very angry," he said. "He visited my family and questioned them. 'Why would Ahmed do such a thing?' he asked. 'He was always rewarded by me.' But Uday is despised."

Saddam tolerated Uday's excesses—his drunken parties, his private jail in the Olympic Committee headquarters—until Uday murdered one of the Great Uncle's top aides at a party in 1988. Uday immediately tried to commit suicide with sleeping pills. According to the Cockburns, "As his stomach was being pumped out, Saddam arrived in the emergency room, pushed the doctors aside, and hit Uday in the face, shouting: 'Your blood will flow like my friend's!'" His father softened, and the murder was ruled an accident. Uday spent four months in custody and then four months with an uncle in Geneva before he was picked up by the Swiss police for carrying a concealed weapon and asked to leave the country. Back in Baghdad, in 1996, he became the target of an assassination attempt. He was hit by eight bullets, and is now paralyzed from the waist down. His behavior has presumably disqualified him from succeeding his father. Saddam has made a show in recent years of grooming Qusay, a quieter, more disciplined and dutiful heir.

But the shooting of Uday was a warning to Saddam. Reportedly, a small group of well-educated Iraqi dissidents—none of whom has ever been apprehended, despite thousands of arrests and interrogations—carried it out. The would-be assassins are rumored to be associated with the family of General Omar al-Hazzaa, the officer whose tongue was cut out before he and his son were executed. This may be true; but there is no shortage of aggrieved parties in Iraq.

As Saddam approaches his sixty-sixth birthday, his enemies are numerous, strong, and determined. He celebrated the 1992 electoral defeat of George Bush by firing a gun from a palace balcony. Ten years later a new President Bush is in the White House, with a new national mission to remove Saddam. So the walls that protect the tyrant grow higher and higher. His dreams of pan-Arabia and his historical role in it grow ever more fanciful. In his clearer moments Saddam must know that even if he manages to hang on to power for the remainder of his life, the chances of his fathering a dynasty are slim. As he retreats to his secret bed each night, sitting up to watch a favorite movie on TV or to read one of his history books, he must know it will end badly for him. Any man who reads as much as he does, and who studies the dictators of modern history, knows that in the end they are all toppled and disdained.

"His aim is to be leader of Iraq forever, for as long as he lives," Samarai says. "This is a difficult task, even without the United States targeting you. The Iraqis are a divided and ruthless people. It is one of the most difficult nations in the world to govern. To accomplish his own rule, Saddam has shed so much blood. If his aim is for his power to be transferred to his family after his death, I think this is far into the realm of wishful thinking. But I think he lost touch with reality in that sense long ago."

This, ultimately, is why Saddam will fail. His cruelty has created great waves of hatred and fear, and it has also isolated him. He is out of step. His speeches today play like a broken record. They no longer resonate even in the Arab world, where he is despised by secular liberals and Muslim conservatives alike. In Iraq itself he is universally hated. He blames the crippling of the state on UN sanctions and U.S. hostility, but Iraqis understand that he is the cause of it. "Whenever he would start in blaming the Americans for this and that, for everything, we would look at each other and roll our eyes," says Sabah Khalifa Khodada, the former Iraqi major who was stripped and decontaminated for a meeting with the Great Uncle. The forces that protect him know this too—they do not live full time behind the walls. Their loyalty is governed by fear and self-interest, and will tilt decisively if and when an alternative appears. The key to ending Saddam's tyranny is to present such an alternative. It will not be easy. Saddam will never give up. Overthrowing him will almost certainly mean killing him. He guards his hold on the state as he guards his own life. There is no panic in his fight.

But for all the surrounding threats, Saddam sees himself as an immortal figure. Nothing could be more illustrative of this than the plot of his first novel, Zabibah and the King. Set in a mythical Arabian past, it is a simple fable about a lonely king, trapped behind the high walls of his palace. He feels cut off from his subjects, so he sets out on occasion to mingle. On one such outing, to a rural village, the king is struck by the beauty of the young Zabibah. She is married to a brutish husband, but the king summons her to his palace, where her rustic ways are at first scorned by the sophisticated courtiers. In time Zabibah's sweet simplicity and virtue charm the court and win the king's heart—although their relationship remains chaste. Questioning his own stern methods, the king is reassured by Zabibah, who tells him, "The people need strict measures so that they can feel protected by this strictness." But dark forces invade the kingdom. Infidel outsiders pillage and destroy the village, aided by Zabibah's jealous and humiliated husband, who rapes her. (The outrage occurs on January 17, the day in 1991 when the United States and allied powers began aerial attacks on Iraq.) Zabibah is later killed; the king defeats his enemy and slays Zabibah's husband. He then experiments with giving his people more freedoms, but they fall to fighting among themselves. Their squabbles are interrupted by the good king's death and their realization of his greatness and importance. The martyred Zabibah's sage advice reminds them: the people need strict measures.

And so Saddam champions the simple virtues of a glorious Arab past, and dreams that his kingdom, though universally scorned and defiled, will rise again and triumph. Like the good king, he is vital in a way that will not be fully understood until he is gone. Only then will we all study the words and deeds of this magnificent, defiant soul. He awaits his moment of triumph in a distant, glorious future that mirrors a distant, glorious past.