The Whatsitsname Quotes in Frankenstein in Baghdad
The shock of Nahem’s death changed Hadi. He became aggressive. He swore and cursed and threw stones after the American Hummers or the vehicles of the police and the National Guard. He got into arguments with anyone who mentioned Nahem and what had happened to him. He kept to himself for a while, and then went back to his old self, laughing and telling extraordinary stories, but now he seemed to have two faces, or two masks—as soon as he was alone he was gloomy and despondent in a way he hadn’t been before.
“I wanted to hand him over to the forensics department, because it was a complete corpse that had been left in the streets like trash. It’s a human being, guys, a person,” he told them.
“But it wasn’t a complete corpse. You made it complete,” someone objected.
“I made it complete so it wouldn’t be treated as trash, so it would be respected like other dead people and given a proper burial,” Hadi explained.
Sitting in the coffee shop, he would tell the story from the beginning, never tiring of repeating himself. He immersed himself in the story and went with the flow, maybe in order to give pleasure to others or maybe to convince himself that it was just a story from his fertile imagination and that it had never really happened.
But there were two fronts now, Mahmoud said to himself— the Americans and the government on one side, the terrorists and the various antigovernment militias on the other. In fact “terrorist” was the term used for everyone who was against the government and the Americans.
“It was the Sudanese suicide bomber who caused his death,” Hadi said confidently, trying to exploit the situation to his own advantage.
“Yes, but he’s dead. How can I kill someone who’s already dead?”
“The hotel management, then. The company that ran the hotel.”
“Yes, maybe. But I have to find the real killer of Hasib Mohamed Jaafar so his soul can find rest,” said the Whatsitsname, pulling up a wooden crate and sitting on it.
The Whatsitsname talked about the night he met the drunk beggars. He said he tried to avoid them, but they were aggressive and charged toward him to kill him. His horrible face was an incentive for them to attack him. They didn’t know anything about him, but they were driven by that latent hatred that can suddenly come to the surface when people meet someone who doesn’t fit in.
The young madman thinks I’m the model citizen that the Iraqi State has failed to produce, at least since the days of King Faisal I.
Because I’m made up of body parts of people from diverse backgrounds—ethnicities, tribes, races, and social classes—I represent the impossible mix that never was achieved in the past. I’m the first true Iraqi citizen, he thinks.
I was careful about the pieces of flesh that were used to repair my body. I made sure my assistants didn’t bring any flesh that was illegitimate—in other words, the flesh of criminals—but who’s to say how criminal someone is? That’s a question the Magician raised one day.
‘Each of us has a measure of criminality,’ the Magician said, smoking a shisha pipe he had prepared for himself. ‘Someone who’s been killed through no fault of his own might be innocent today, but he might have been a criminal ten years ago, when he threw his wife out onto the street, or put his aging mother in an old people’s home, or disconnected the water or electricity to a bouse with a sick child, who died as a result, and so on.’
The Mantis’s brother had led a small gang that terrorized the locals until he was arrested and detained. The news of his arrest was greeted with great joy by many, including Mahmoud, who then wrote a newspaper article about the need to enforce the law against this criminal. He philosophized a little in the article, saying there were three types of justice—legal justice, divine justice, and street justice—and that however long it takes, criminals must face one of them.
Publishing the article won Mahmoud points for courage and for embodying the journalistic ideal of enlightenment in service of the public interest.
He turned to Mahmoud and said, “Brigadier Majid is one of the people you’ll have to get used to dealing with.”
Mahmoud said nothing but waited for further explanation because he didn’t plan to see Brigadier Majid and would try as far as possible to make sure that kind of meeting didn’t happen again.
“There are people like him in our world,” said Saidi, “and we have to learn how to deal with them tactfully, how to get along with them, how to accept that they exist.”
She looked at the picture of the saint hanging in front of her, his lance raised and the dragon crouching beneath him. She wondered why he hadn’t killed the dragon years ago. Why was he stuck in that posture, ready to strike, she wondered. Everything remains half completed, exactly like now: she wasn’t exactly a living being, but not a dead one either.
In his mind he still had a long list of the people he was supposed to kill, and as fast as the list shrank it was replenished with new names, making avenging these lives an endless task. Or maybe he would wake up one day to discover that there was no one left to kill, because the criminals and the victims were entangled in a way that was more complicated than ever before.
“There are no innocents who are completely innocent or criminals who are completely criminal.”
He told her it would be about the evil we all have inside us, how it resides deep within us, even when we want to put an end to it in the outside world, because we are all criminals to some extent, and the darkness inside us is the blackest variety known to man. He said we have all been helping to create the evil creature that is now killing us off.
There were people who had returned from long journeys with new names and new identities […]. There were people who had survived many deaths in the time of the dictatorship only to find themselves face-to-face with a pointless death in the age of “democracy”—when, for example, a motorbike ran into them in the middle of the road. Believers lost their faith when those who had shared their beliefs and their struggles betrayed them and their principles. Nonbelievers had become believers when they saw the “merits” and benefits of faith. The strange things that had come to light in the past three years were too many to count. So that Daniel Tadros Moshe, the lanky guitarist, had come back to his old mother’s house wasn’t so hard to believe.
The Whatsitsname Quotes in Frankenstein in Baghdad
The shock of Nahem’s death changed Hadi. He became aggressive. He swore and cursed and threw stones after the American Hummers or the vehicles of the police and the National Guard. He got into arguments with anyone who mentioned Nahem and what had happened to him. He kept to himself for a while, and then went back to his old self, laughing and telling extraordinary stories, but now he seemed to have two faces, or two masks—as soon as he was alone he was gloomy and despondent in a way he hadn’t been before.
“I wanted to hand him over to the forensics department, because it was a complete corpse that had been left in the streets like trash. It’s a human being, guys, a person,” he told them.
“But it wasn’t a complete corpse. You made it complete,” someone objected.
“I made it complete so it wouldn’t be treated as trash, so it would be respected like other dead people and given a proper burial,” Hadi explained.
Sitting in the coffee shop, he would tell the story from the beginning, never tiring of repeating himself. He immersed himself in the story and went with the flow, maybe in order to give pleasure to others or maybe to convince himself that it was just a story from his fertile imagination and that it had never really happened.
But there were two fronts now, Mahmoud said to himself— the Americans and the government on one side, the terrorists and the various antigovernment militias on the other. In fact “terrorist” was the term used for everyone who was against the government and the Americans.
“It was the Sudanese suicide bomber who caused his death,” Hadi said confidently, trying to exploit the situation to his own advantage.
“Yes, but he’s dead. How can I kill someone who’s already dead?”
“The hotel management, then. The company that ran the hotel.”
“Yes, maybe. But I have to find the real killer of Hasib Mohamed Jaafar so his soul can find rest,” said the Whatsitsname, pulling up a wooden crate and sitting on it.
The Whatsitsname talked about the night he met the drunk beggars. He said he tried to avoid them, but they were aggressive and charged toward him to kill him. His horrible face was an incentive for them to attack him. They didn’t know anything about him, but they were driven by that latent hatred that can suddenly come to the surface when people meet someone who doesn’t fit in.
The young madman thinks I’m the model citizen that the Iraqi State has failed to produce, at least since the days of King Faisal I.
Because I’m made up of body parts of people from diverse backgrounds—ethnicities, tribes, races, and social classes—I represent the impossible mix that never was achieved in the past. I’m the first true Iraqi citizen, he thinks.
I was careful about the pieces of flesh that were used to repair my body. I made sure my assistants didn’t bring any flesh that was illegitimate—in other words, the flesh of criminals—but who’s to say how criminal someone is? That’s a question the Magician raised one day.
‘Each of us has a measure of criminality,’ the Magician said, smoking a shisha pipe he had prepared for himself. ‘Someone who’s been killed through no fault of his own might be innocent today, but he might have been a criminal ten years ago, when he threw his wife out onto the street, or put his aging mother in an old people’s home, or disconnected the water or electricity to a bouse with a sick child, who died as a result, and so on.’
The Mantis’s brother had led a small gang that terrorized the locals until he was arrested and detained. The news of his arrest was greeted with great joy by many, including Mahmoud, who then wrote a newspaper article about the need to enforce the law against this criminal. He philosophized a little in the article, saying there were three types of justice—legal justice, divine justice, and street justice—and that however long it takes, criminals must face one of them.
Publishing the article won Mahmoud points for courage and for embodying the journalistic ideal of enlightenment in service of the public interest.
He turned to Mahmoud and said, “Brigadier Majid is one of the people you’ll have to get used to dealing with.”
Mahmoud said nothing but waited for further explanation because he didn’t plan to see Brigadier Majid and would try as far as possible to make sure that kind of meeting didn’t happen again.
“There are people like him in our world,” said Saidi, “and we have to learn how to deal with them tactfully, how to get along with them, how to accept that they exist.”
She looked at the picture of the saint hanging in front of her, his lance raised and the dragon crouching beneath him. She wondered why he hadn’t killed the dragon years ago. Why was he stuck in that posture, ready to strike, she wondered. Everything remains half completed, exactly like now: she wasn’t exactly a living being, but not a dead one either.
In his mind he still had a long list of the people he was supposed to kill, and as fast as the list shrank it was replenished with new names, making avenging these lives an endless task. Or maybe he would wake up one day to discover that there was no one left to kill, because the criminals and the victims were entangled in a way that was more complicated than ever before.
“There are no innocents who are completely innocent or criminals who are completely criminal.”
He told her it would be about the evil we all have inside us, how it resides deep within us, even when we want to put an end to it in the outside world, because we are all criminals to some extent, and the darkness inside us is the blackest variety known to man. He said we have all been helping to create the evil creature that is now killing us off.
There were people who had returned from long journeys with new names and new identities […]. There were people who had survived many deaths in the time of the dictatorship only to find themselves face-to-face with a pointless death in the age of “democracy”—when, for example, a motorbike ran into them in the middle of the road. Believers lost their faith when those who had shared their beliefs and their struggles betrayed them and their principles. Nonbelievers had become believers when they saw the “merits” and benefits of faith. The strange things that had come to light in the past three years were too many to count. So that Daniel Tadros Moshe, the lanky guitarist, had come back to his old mother’s house wasn’t so hard to believe.
