Reviewed: The Greatest Traitor - the Secret Lives of Agent George Blake by Roger Hermiston

A perfect spy.

The Greatest Traitor: the Secret Lives of Agent George Blake
Roger Hermiston
Aurum Press, 384pp, £20

George Blake is now 90. He has lived for so long beyond the events for which he became notorious that he seems almost detached from the person of the same name who betrayed his country to the Soviet Union. If size is what matters, he is the greatest traitor in our recent history: no one else in his line of business has ever received anything like a 42-year sentence. That, though, is what the lord chief justice gave Blake at the Old Bailey in May 1961, on five counts of passing secret information to the Russians. The judge imposed the maximum of 14 years on each of the five counts but made three of them run consecutively. Blake, his supporters and even many of those who deplored him thought the sentence was excessive. He – and they – had expected a single stretch of 14 years.

But this was the height of the cold war, just three months before the Berlin Wall went up; Blake was a member of the Secret Intelligence Service; and the five counts were really just the tip of the iceberg. An urban myth has it that the judge, Lord Parker of Waddington, was secretly told that 42 British agents had lost their lives as a result of Blake’s treachery, hence the sentence. What is beyond doubt, as Roger Hermiston writes, is that Blake undermined much of what Britain was trying to do in the field of anti-Soviet espionage in the late 1950s. It is estimated Blake betrayed the activities of 400 MI6 operatives to the Russians.

Hermiston’s book tells Blake’s backstory in fascinating detail. He was half Dutch and part Jewish, born George Behar in Rotterdam in 1922. His Dutch mother married an Egyptian-Jewish man who was a naturalised Briton. Young George’s father died when he was in his teens and he was farmed out to an exotic uncle in Cairo. By the time war broke out, he had added English and a smattering of Arabic (a language he later studied in more depth) to his Dutch but returned to Holland to find that his mother and sister had escaped to England. Behar (he became Blake later) joined the resistance after the Nazi invasion and behaved with great heroism: the climax of which was an escape across Belgium, France and the Pyrenees into Spain and thence to Gibraltar and Britain.

Like James Bond, Blake joined the navy and, like him, was spotted as suitable for intelligence duties. He picked up some German and was in Berlin after the Nazi defeat; but he recognised the importance of Russia in the postwar world and did an intensive course in that country’s language at Cambridge in 1948-49. He was sent to Korea as hostilities broke out in 1950 and held captive for more than two years by the North Koreans.

It was at this time that he was “turned”. Blake had always been religious and Hermiston suggests that his path to communism had been by way of a religious-style conversion. While in Korea, Blake formed a loathing of the Americans, he said, because of their bombing of Korean civilians. He was unmoved by the atrocities North Koreans inflicted upon some of their American captives, which Hermiston details. He and the Soviets made contact and he agreed to work for them. Blake’s views on the subject show an alarming naivety and a blithe disregard for the consequences for his fellow operatives of his betrayal.

Blake and his fellow captives returned from North Korea to a hero’s welcome. A spell in Germany allowed him to pass significant amounts of information to the Russians, notably about the tunnelling and surveillance system the British and Americans put in place in Berlin. Blake and his family moved to Lebanon in 1960 where, among other things, he had intensive training in Arabic. Yet he was already under suspicion and being watched and a Polish defector confirmed that he was a double agent.

It seems that Blake was resigned to 14 years but the infliction of so long a sentence forced him to consider escape. With the help of an Irish chancer and two peace activists, who had met him in Wormwood Scrubs while serving short sentences for public order offences, he finally accomplished that escape in October 1966; and, after hiding in various safe houses, he was spirited out of the country in a Dormobile just before Christmas that year.

Blake turned himself in to the Russians in East Berlin and, eventually, was used as a great propaganda coup by his spymasters. His 46 years (so far) as their guest provide the book with something of an anti-climax. Hermiston tells the story well; but, perhaps because he feels constrained by official secrecy, he never properly describes the damage that Blake caused. Blake is a folk hero to some people, as was shown in 1991 when the belated prosecution of the two peace campaigners who assisted his escape ended in an acquittal. He was the servant of a repressive and murderous regime and his role in it was to retard the cause of liberty and democracy. Good though Hermiston’s book is, a better account of the evil that Blake did remains to be written.

Simon Heffer is a columnist for the Daily Mail

A portrait of double-spy George Blake issued by Scotland Yard after his escape from Wormwood Scrubs prison in October 1966. Photograph: Getty Images

Simon Heffer is a journalist, author and political commentator, who has worked for long stretches at the Daily Telegraph and the Daily Mail. He has written biographies of Thomas Carlyle, Ralph Vaughan Williams and Enoch Powell, and reviews and writes on politics for the New Statesman

This article first appeared in the 29 April 2013 issue of the New Statesman, What makes us human?

GERRY BRAKUS
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“Like a giant metal baby”: whether you like it or not, robots are already part of our world

For centuries, we have built replacements for ourselves. But are we ready to understand the implications?

There were no fireworks to dazzle the crowd lining the streets of Alexandria to celebrate Cleopatra’s triumphant return to the city in 47BC. Rather, there was a four-and-a-half-metre-tall robotic effigy of the queen, which squirted milk from mechanical bosoms on to the heads of onlookers. Cleopatra, so the figure was meant to symbolise, was a mother to her people.

It turns out that robots go back a long way. At the “Robots” exhibition now on at the Science Museum in London, a clockwork monk from 1560 walks across a table while raising a rosary and crucifix, its lips murmuring in devotion. It is just one of more than 100 exhibits, drawn from humankind’s half-millennium-long obsession with creating mechanical tools to serve us.

“We defined a robot as a machine which looks lifelike, or behaves in lifelike ways,” Ben Russell, the lead curator of the exhibition, told me. This definition extends beyond the mechanisms of the body to include those of the mind. This accounts for the inclusion of robots such as “Cog”, a mash-up of screws, motors and scrap metal that is, the accompanying blurb assures visitors, able to learn about the world by poking at colourful toys, “like a giant metal baby”.

The exhibits show that there has long existed in our species a deep desire to rebuild ourselves from scratch. That impulse to understand and replicate the systems of the body can be seen in some of the earliest surviving examples of robotics. In the 16th century, the Catholic Church commissioned some of the first anthropomorphic mechanical machines, suggesting that the human body had clockwork-like properties. Models of Jesus bled and automatons of Satan roared.

Robots have never been mere anatomical models, however. In the modern era, they are typically employed to work on the so-called 4D tasks: those that are dull, dumb, dirty, or dangerous. A few, such as Elektro, a robot built in Ohio in the late 1930s, which could smoke a cigarette and blow up balloons, were showmen. Elektro toured the US in 1950 and had a cameo in an adult movie, playing a mechanical fortune-teller picking lottery numbers and racehorses.

Nevertheless, the idea of work is fundamental to the term “robot”. Karel Čapek’s 1920s science-fiction play RUR, credited with introducing the word to the English language, depicts a cyborg labour force that rebels against its human masters. The Czech word robota means “forced labour”. It is derived from rab, which means “slave”.

This exhibition has proved timely. A few weeks before it opened in February, a European Parliament commission demanded that a set of regulations be drawn up to govern the use and creation of robots. In early January, Reid Hoffman and Pierre Omidyar, the founders of LinkedIn and eBay respectively, contributed $10m each to a fund intended to prevent the development of artificial intelligence applications that could harm society. Human activity is increasingly facilitated, monitored and analysed by AI and robotics.

Developments in AI and cybernetics are converging on the creation of robots that are free from direct human oversight and whose impact on human well-being has been, until now, the stuff of science fiction. Engineers have outpaced philosophers and lawmakers, who are still grappling with the implications as autonomous cars roll on to our roads.

“Is the world truly ready for a vehicle that can drive itself?” asked a recent television advert for a semi-autonomous Mercedes car (the film was pulled soon afterwards). For Mercedes, our answer to the question didn’t matter much. “Ready or not, the future is here,” the ad concluded.

There have been calls to halt or reverse advances in robot and AI development. Stephen Hawking has warned that advanced AI “could spell the end of the human race”. The entrepreneur Elon Musk agreed, stating that AI presents the greatest existential threat to mankind. The German philosopher Thomas Metzinger has argued that the prospect of increasing suffering in the world through this new technology is so morally awful that we should cease to build artificially intelligent robots immediately.

Others counter that it is impossible to talk sensibly about robots and AI. After all, we have never properly settled on the definitions. Is an inkjet printer a robot? Does Apple’s Siri have AI? Today’s tech miracle is tomorrow’s routine tool. It can be difficult to know whether to take up a hermit-like existence in a wifi-less cave, or to hire a Japanese robo-nurse to swaddle our ageing parents.

As well as the fear of what these machines might do to us if their circuits gain sentience, there is the pressing worry of, as Russell puts it, “what we’re going to do with all these people”. Autonomous vehicles, say, could wipe out the driving jobs that have historically been the preserve of workers displaced from elsewhere.

“How do we plan ahead and put in place the necessary political, economic and social infrastructure so that robots’ potentially negative effects on society are mitigated?” Russell asks. “It all needs to be thrashed out before it becomes too pressing.”

Such questions loom but, in looking to the past, this exhibition shows how robots have acted as society’s mirrors, reflecting how our hopes, dreams and fears have changed over the centuries. Beyond that, we can perceive our ever-present desires to ease labour’s burden, to understand what makes us human and, perhaps, to achieve a form of divinity by becoming our own creators. 

This article first appeared in the 23 March 2017 issue of the New Statesman, Trump's permanent revolution