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Authors: Simin Daneshvar

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“All right, all right,” said the Indian soldier.

But Zari knew, and was quite certain the captain knew too, that the route the soldiers had taken could never have led to the shrine.

At this point Zari noticed Majid and Haj Mohammad Reza the dyer holding Khosrow and Hormoz by the hand, leading them towards the side-street. They helped Abol-Ghassem Khan lift the coffin, but they didn’t let go of the boys’ hands. This small group, followed by Zari, returned to the house and took the body to the cistern. Abol-Ghassem Khan sent Haj Mohammad Reza for more ice, praying that he wouldn’t return empty-handed. By now the garden was filled with wounded people. Several half-conscious, bloodied men with their shirts ripped open had collapsed on to the wooden beds. Two men were washing their faces at the pool, and drinking from it even though the water was no longer clear.

Zari went to the basement, hoping to find the twins there. But instead she found Ezzat-ud-Dowleh, lying on the bed with Ferdows at her feet, fanning her. The pool-fountain had been turned on, and no-one else was there.

Zari found Ameh and the twins in the bedroom. The curtains had been drawn and the room was half-dark, but Mina still spotted Zari, and she got up from Ameh’s side on the bed to throw herself with open arms into her mother’s embrace. Zari kissed her on the eyes which were moist from crying. Marjan was sitting on Ameh’s lap and didn’t get up. She just stared at her mother with round eyes.

“Mother,” said Mina, “the old man didn’t say Nargessi, Narengi. He kept saying ‘Ouch! Ouch!’ His head was hurt! It was bleeding …”

“But you were supposed to stay at Aunt Mehri’s,” said Zari.

Mina kept staring at the curtains of the window which opened on to the verandah. “Why did you let them into the house?” she asked. “Now they’ll take dadash’s horse and father’s horse away … that boy was hurt there …” and she pointed to her arm.

“I asked you why you didn’t stay at Aunt Mehri’s,” Zari repeated.

Mina pointed at Marjan, who was still in Ameh’s lap, and said, “This cry-baby was scared and cried. She kept saying, ‘I want my mama’ … Ameh didn’t let us look … he kept his head under the tree like this, it was bleeding …” She paused and threw an arm around her mother’s neck. “Aunt Mehri and Uncle Mohsen were fighting. Aunt Mehri cried. Uncle Mohsen said, ‘I’m scared!’ Then he hit Aunt Mehri. And this cry-baby started to cry …”

“I didn’t want it to be like this, and I didn’t think it would turn out like this,” Ameh said.

“But I don’t regret it,” Zari said. “As Yusef used to say, a town mustn’t be completely empty of real men.”

“I wanted them to mourn the poor martyr’s death, but I didn’t want it to end up in fighting and violence. As my late father always said, in any war, both sides are losers.”

Mina, still holding on to Zari, said, “Father will come and scold us. My brother will say, ‘Where’s my horse, then?’ I’ll say, ‘Brother, Sahar was hurt and died.’ All right?”

Now that Zari had her keychain she could fetch the first-aid box from the cupboard to treat the injured. The noise still continued, as did the gun-fire. In the midst of all this, the telephone kept ringing stubbornly. Abol-Ghassem Khan went to pick it up. It was
obviously
for him because he was a long time answering, and when he left by the garden gate, he seemed in a great hurry. Soon afterwards, Hormoz left too. But Majid remained, holding Khosrow’s hand in his own, sitting next to Zari on the bed while Zari rubbed some ointment on to Khosrow’s other wrist which was puffed and bruised from the gendarme’s grip.

“Does it hurt a lot?” Zari asked. “I think it’s dislocated.”

“No, mother. And anyway, I’m not more precious than father, after all. When he was shot …” He didn’t finish his sentence. Instead, he smiled at his mother and said, “Even if it hurts, it’ll get better.”

“That’s my man!” Zari said with a smile.

 

That night, they moved the body from the cistern and its bags of ice to the boot of Abol-Ghassem Khan’s car. Ameh, Zari, Khosrow, Hormoz and Abol-Ghassem Khan sat in the car and drove around Seyyid Haj Gharib’s grave as a ritual gesture. Ameh Khanom cried all the time, sobbing, “O my poor lonely one!”

But Zari had no tears. She wondered whether Ameh was
referring
to the solitary saint, or Yusef’s loneliness. She could only wish for her own tears to flow, and a safe place to sit and weep for all the lonely and estranged people in the world; for all those who had been killed unjustly and buried secretly by night.

When they reached the Javan Abad cemetery, the grave had been prepared and they lowered the body into it by the light of a lantern Gholam held. Seyyid Mohammad wanted to say the last prayers but he couldn’t remember them properly. At Gholam’s signal, Khosrow pulled back the shroud, crying behind his hands. Gholam and Seyyid threw a handful of earth over Yusef, while Ameh wailed, “My martyr is lying right here. My brother is right here. Why should I go to Karbala?”

But Zari felt nauseated with everything, even with death. A death which had had no last rites, no departing prayer, no proper burial. She decided not to have anything engraved on the gravestone either.

When they got home, several letters of condolence had already arrived. Among these, only McMahon’s really touched her, and she translated it for Khosrow and Ameh:

“Do not weep, my sister. A tree will take root in your home and
many trees in your town and even more in your land. And the wind will bring the message of each tree to the other, and the trees will ask the wind, ‘did you see the dawn as you were coming on your way?’”

Agha—or Aqa. Roughly meaning “Mr.” or “Sir”.

Ashura—the tenth day of Moharram, the day of the martyrdom of Imam Hossein at Karbala.

Babi—a member of the Babi sect, founded by Seyyid Ali
Mohammad
of Shiraz, and considered heretical by Shiites.

Bibi—mother.

chador—full-length veil. Women of higher class would use indoor and outdoor veils, often made in a variety of luxurious fabrics.

droshke—an open, horse-drawn carriage similar to its Russian counterpart.

Ezhdehakosh—a clan of the Qashqai tribe of southern Iran.

Farsi-Madan—a clan of the Qashqai tribe.

Fassayakafikohomo’allah—a phrase in Arabic meaning “Then God shall be sufficient for you”.

Ghassem wedding chamber—a miniature structure carried at the head of Shiite funeral processions to remind mourners of the untimely martyrdom of Qassem, son of Hassan, who died just before his marriage-day.

giveh—woven canvas summer shoes or slippers.

halva—a type of pastry commonly served at funerals.

Hazrat—meaning “saint” or “holiness”; thus Hazrate Abbas,

Hazrate Massoumeh, Hazrate Fatemeh, Hazrate Zeynab, all refer to holy persons, in this case the immediate family of the Prophet Mohammad.

howzkhaneh—roughly equivalent to a basement, where people retire in the heat of the day, and which generally has a small pool with a fountain.

Imam—Islamic religious title which refers both to the family of the Prophet Mohammad, and to clergymen of the highest authority, e.g. Imam Juma. Thus, also, Imam Reza, eighth Shiite Imam, or Imam Hossein, grandson of the Prophet Mohammad, or Imam Ali, son-in-law of the Prophet, on whom the Sufi sect of
dervishes
in Iran is focused, as well as being the legitimate Caliph and heir after Mohammad’s death, according to Shiites.

Kahn/Khanom—titles meaning “Mr.” or “Mrs.” Khanom Hakim literally means “lady doctor”. Khan can also refer to tribal chiefs or feudal landlords, as in Yusef’s case.

Khuli—in Shiite lore, a man who had hidden Imam Hossein’s severed head in the furnace in his house.

Masnavi—a form of verse popularized by Jalal-ud-Din Rumi, the great Persian mystic poet.

Nakir and Monkir—two angels believed to interrogate the dead on their first night in the grave.

Ramadan/Ramazan—Islamic month of fasting.

Rowzeh—a ritual gathering in popular religious practice, to lament the martyrdom of the Shiite Imams. Special food is prepared for the occasion and distributed amongst the poor.

Seyyid—honorific title used for men to denote descent from the Prophet Mohammad.

Shahnameh—epic book of poetry written by the Iranian poet
Ferdowsi
, dating to the eleventh century. The mythology created by Ferdowsi figures largely in all aspects of traditional Iranian culture. Thus, Rostam and Sohrab – the legendary son killed at the hand of Rostam, his own father. Esfandiar the invincible, Ashkabus the warrior, Akvan the demon—are all characters from this epic.

Sheikh San’an—from Farrid-ud-Din Attar’s “Mantiq-ut-Teyr” or “Conference of the Birds”. The story of a prominent clergyman who fell in love with a Christian girl, renouncing his high position and followers to prove his love for her.

Siavush—legendary Iranian prince, whose stepmother conspired against him and who was forced to undergo a trial by fire.

Sobhi—a popular radio story-teller for children.

takht—large, multi-purpose wooden bed or platform. Can be used as seating over a small pool for coolness in the afternoon, or as bed under mosquito netting.

tar—a stringed instrument, played by plucking.

Ta’zieh—an Islamic Shiite passion play re-enacting the martyrdom of the Imams at Karbala. It often serves as inspiration for various mourning rituals, and was banned by Mohammad Reza Shah Pahlavi for the religious fervour it was liable to create. Marhab, Shemr (who beheaded Imam Hossein), Yazid (the Omayyid Caliph), the farangi (or European), the unwanted Zeynab, Hend, who rapaciously tore out the liver of the Prophet’s uncle, and Fezza, are all villains of the play.

toman—ten rials, i.e. unit of Iranian currency.

Tuba tree—a tree in Paradise which has all manner of heavenly fruit.

Walazalin—the last phrase of the opening Surah of the Quran.

Ya Hu, Ya Haq, Ya Ali—a chant used by Sufi dervishes.

zither—a stringed instrument with flat sounding-board played on table.

Zurkhaneh—Persian “gymnasium” where the national sport—a type of rhythmic exercise with weights—is practised to chanted music.

SIMIN DANESHVAR
was born into a provincial, middle-class family in Shiraz in 1921, educated at a missionary school and later at Tehran University. The comparatively relaxed political
environment
 
of the forties in Iran led her to choose journalism as her first career, and she began writing fiction at the same time. She subsequently married Jalal Al-e Ahmad, the leading Iranian intellectual and writer, received her doctorate from Tehran University and won a Fulbright scholarship to Stanford
University
. Upon her return to Iran she became an associate professor of art history at Tehran University. She was an articulate and outspoken lecturer and her promotion was hindered by Savak, the secret police.

After her husband’s untimely death in 1969, Daneshvar assumed a leading role in the Writer’s Association which he had helped found and she provided moral support for intellectuals opposing the Shah’s regime. After the Revolution in 1979, she retired from her University post. Since then, she has kept a low profile whilst continuing to write fiction and remaining deeply committed to her life-long concern with women and their role in Iranian society.

This ebook published in Great Britain by
Halban Publishers Ltd
22 Golden Square
London W1F 9JW
2012 

First published in Great Britain by Halban Publishers, 1991

www.halbanpublishers.com

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form, or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the Publishers.

A CIP catalogue record for this book is available from the British Library.

ISBN 978 1 905559 48 0

Originally published in Iran under the title
Savushun

Copyright © 1969 by Simin Daneshvar
Translation copyright © 1991 by Roxane Zand

Simin Daneshvar has asserted his right under the Copyright, Design and Patents Act, 1988 to be identified as the author of this work.

Original cover design by
The Third Man

Originally printed in Great Britain by Cox and Wyman

BOOK: A Persian Requiem
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