Daniel Silva
The Secret Servant
The seventh book in the Gabriel Allon series
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For Stacy and Henry Winkler, for their friendship, support, and tireless work on behalf of children. And, as always, for my wife, Jamie, and my children, Lily and Nicholas.
On present demographic trends, by the end of the twenty-first century at the latest, Europe will be Muslim.
– BERNARD LEWIS
The threat is serious, is growing and will, I believe, be with us for a generation. It is a sustained campaign, not a series of isolated incidents. It aims to wear down our will to resist.
– DAME ELIZA MANNINGHAM-BULLER,
DIRECTOR GENERAL OF MI5
If you send a prisoner to Jordan, you get a better interrogation. If you send a prisoner, for instance, to Egypt, you will probably never see him again.
– ROBERT BAER, AS QUOTED BY
STEPHEN GREY IN Ghost Plane
PART ONE. DEATH OF A PROPHET
1
It was Professor Solomon Rosner who sounded the first alarm, though his name would never be linked to the affair except in the secure rooms of a drab office building in downtown Tel Aviv. Gabriel Allon, the legendary but wayward son of Israeli intelligence, would later observe that Rosner was the first asset in the annals of Office history to have proven more useful to them dead than alive. Those who overheard the remark found it uncharacteristically callous but in keeping with the bleak mood that by then had settled over them all.
The backdrop for Rosner’s demise was not Israel, where violent death occurs all too frequently, but the normally tranquil quarter of Amsterdam known as the Old Side. The date was the first Friday in December, and the weather was more suited to early spring than the last days of autumn. It was a day to engage in what the Dutch so fondly refer to as gezelligheid, the pursuit of small pleasures: an aimless stroll through the flower stalls of the Bloemenmarkt, a lager or two in a good bar in the Rembrandtplein, or, for those so inclined, a bit of fine cannabis in the brown coffeehouses of the Haarlemmerstraat. Leave the fretting and the fighting to the hated Americans, stately old Amsterdam murmured that golden late-autumn afternoon. Today we give thanks for having been born blameless and Dutch.
Solomon Rosner did not share the sentiments of his countrymen, but then he seldom did. Though he earned a living as a professor of sociology at the University of Amsterdam, it was Rosner’s Center for European Security Studies that occupied the lion’s share of his time. His legion of detractors saw evidence of deception in the name, for Rosner served not only as the center’s director but was its only scholar in residence. Despite those obvious shortcomings, the center had managed to produce a steady stream of authoritative reports and articles detailing the threat posed to the Netherlands by the rise of militant Islam within its borders. Rosner’s last book, The Islamic Conquest of the West, had argued that Holland was now under a sustained and systematic assault by jihadist Islam. The goal of this assault, he maintained, was to colonize the Netherlands and turn it into a majority Muslim state, where, in the not-too-distant future, Islamic law, or sharia, would reign supreme. The terrorists and the colonizers were two sides of the same coin, he warned, and unless the government took immediate and drastic action, everything the freethinking Dutch held dear would soon be swept away.
The Dutch literary press had been predictably appalled. Hysteria, said one reviewer. Racist claptrap, said another. More than one took pains to note that the views expressed in the book were all the more odious given the fact that Rosner’s grandparents had been rounded up with a hundred thousand other Dutch Jews and sent off to the gas chambers at Auschwitz. All agreed that what the situation required was not hateful rhetoric like Rosner’s but tolerance and dialogue. Rosner stood steadfast in the face of the withering criticism, adopting what one commentator described as the posture of a man with his finger wedged firmly in the dike. Tolerance and dialogue by all means, Rosner responded, but not capitulation. “We Dutch need to put down our Heinekens and hash pipes and wake up,” he snapped during an interview on Dutch television. “Otherwise, we’re going to lose our country.”
The book and surrounding controversy had made Rosner the most vilified and, in some quarters, celebrated man in the country. It had also placed him squarely in the sights of Holland ’s homegrown Islamic extremists. Jihadist websites, which Rosner monitored more closely than even the Dutch police, burned with sacred rage over the book, and more than one forecast his imminent execution. An imam in the neighborhood known as the Oud West instructed his flock that “Rosner the Jew must be dealt with harshly” and pleaded for a martyr to step forward and do the job. The feckless Dutch interior minister responded by proposing that Rosner go into hiding, an idea Rosner vigorously refused. He then supplied the minister with a list of ten radicals he regarded as potential assassins. The minister accepted the list without question, for he knew that Rosner’s sources inside Holland ’s extremist fringe were in most cases far better than those of the Dutch security services.
At noon on that Friday in December, Rosner was hunched over his computer in the second-floor office of his canal house at Groenburgwal 2A. The house, like Rosner himself, was stubby and wide, and tilted forward at a precarious angle, which some of the neighbors saw as fitting, given the political views of its occupant. If it had one serious drawback it was its location, for it stood not fifty yards from the bell tower of the Zuiderkirk church. The bells tolled mercilessly each day, beginning at the stroke of noon and ending forty-five minutes later. Rosner, sensitive to interruptions and unwanted noise, had been waging a personal jihad against them for years. Classical music, white-noise machines, soundproof headphones-all had proven useless in the face of the onslaught. Sometimes he wondered why they were rung at all. The old church had long ago been turned into a government housing office, a fact that Rosner, a man of considerable faith, saw as a fitting symbol of the Dutch morass. Confronted by an enemy of infinite religious zeal, the secular Dutch had turned their churches into bureaus of the welfare state. A church without faithful, thought Rosner, in a city without God.
At ten minutes past twelve he heard a faint knock and looked up to find Sophie Vanderhaus leaning against the doorjamb with a batch of files clutched to her breast. A former student of Rosner’s, she had come to work for him after completing a graduate degree on the impact of the Holocaust on postwar Dutch society. She was part secretary and research assistant, part nursemaid and surrogate daughter. She kept his office in order and typed the final drafts of all his reports and articles. She was the minder of his impossible schedule and tended to his appalling personal finances. She even saw to his laundry and made certain he remembered to eat. Earlier that morning she had informed him that she was planning to spend a week in Saint-Maarten over the New Year. Rosner, upon hearing the news, had fallen into a profound depression.