The Kite Runner Chapter 4 Quotes

The Kite Runner Chapter 4 Quotes

How we cite the quotes:
Citations follow this format: (Chapter.Paragraph)

Ali

Quote 1

Ali and Baba grew up together as childhood playmates – at least until polio crippled Ali's leg – just like Hassan and I grew up a generation later. Baba was always telling us about the mischief he and Ali used to cause, and Ali would shake his head and say, "But, Agha sahib, tell them who was the architect of the mischief and who the poor laborer?" Baba would laugh and throw his arm around Ali.

But in none of his stories did Baba ever refer to Ali as his friend. (4.2-3)

Baba and Ali's friendship parallels Amir and Hassan's on a number of levels. First, as this passage indicates, there's a similar pattern of leadership (and power): both Baba and Amir have dominant roles in each friendship. And, lest you forget, Baba betrays Ali much like Amir betrays Hassan. As they say, two peas in a pod. Or, maybe it would be four peas in a pod. We're not sure. Anyways, after Amir learns that Baba lied to him for years, he says: "Baba and I were more alike than I'd ever known. We had both betrayed the people who would have given their lives for us" (18.7). Four peas in a pod.

Quote 2

But we were kids who had learned to crawl together, and no history, ethnicity, society, or religion was going to change that either. I spent most of the first twelve years of my life playing with Hassan. Sometimes, my entire childhood seems like one long lazy summer day with Hassan, chasing each other between tangles of trees in my father's yard, playing hide-and-seek, cops and robbers, cowboys and Indians, insect torture – with our crowning achievement undeniably the time we plucked the stinger off a bee and tied a string around the poor thing to yank it back every time it took flight. (4.6)

Amir lays out the opposing argument just prior to this paragraph. In it, he says ethnicity will always define a relationship. We believe Hosseini really wants us to grapple with Amir's contradictory stances: Does Amir's friendship with Hassan ever get past history, ethnicity, society, and religion? Later, Amir will justify his cowardice in the alleyway by asking himself if he really has to defend Hassan (since Hassan is a Hazara). Does Amir ever get past his prejudices? We're really not sure about this one. Hosseini devotes the entire novel to this question.

Hassan > Amir

Quote 3

Hassan's favorite book by far was the Shahnamah, the tenth-century epic of ancient Persian heroes. He liked all of the chapters, the shahs of old, Feridoun, Zal, and Rudabeh. But his favorite story, and mine, was "Rostam and Sohrab," the tale of the great warrior Rostam and his fleet-footed horse, Rakhsh. Rostam mortally wounds his valiant nemesis, Sohrab, in battle, only to discover that Sohrab is his long-lost son. Stricken with grief, Rostam hears his son's dying words:

If thou art indeed my father, then hast thou stained thy sword in the life-blood of thy son. And thou didst it of thine obstinacy. For I sought to turn thee unto love, and I implored of thee thy name, for I thought to behold in thee the tokens recounted of my mother. But I appealed unto thy heart in vain, and now is the time gone for meeting...

"Read it again please, Amir agha," Hassan would say. Sometimes tears pooled in Hassan's eyes as I read him this passage, and I always wondered whom he wept for, the grief-stricken Rostam who tears his clothes and covers his head with ashes, or the dying Sohrab who only longed for his father's love? Personally, I couldn't see the tragedy in Rostam's fate. After all, didn't all fathers in their secret hearts harbor a desire to kill their sons? (4.23-24)

Although you can read the story of "Rostam and Sohrab" as an allegory for Baba and Amir's relationship, we think the most obvious parallel is to Amir and Hassan. Amir doesn't kill Hassan directly, but he does bring about Hassan's exile from Baba's household. This exile eventually places Hassan in a situation where he is killed. Amir, to some extent, takes the blame for Hassan's death. Like Rostam, Amir figures out much too late who fathered Hassan. We think you could very easily substitute "brothers" for "sons" in the final sentence: "After all, don't we all in our secret hearts harbor a desire to kill our brothers?" ("Cain and Abel" seems just as appropriate as "Rostam and Sohrab.")

Quote 4

We chased the Kochi, the nomads who passed through Kabul on their way to the mountains of the north. We would hear their caravans approaching our neighborhood, the mewling of their sheep, the baaing of their goats, the jingle of bells around their camels' necks. We'd run outside to watch the caravan plod through our street, men with dusty, weather-beaten faces and women dressed in long, colorful shawls, beads, and silver bracelets around their wrists and ankles. We hurled pebbles at their goats. We squirted water on their mules. I'd make Hassan sit on the Wall of Ailing Corn and fire pebbles with his slingshot at the camels' rears. (4.7)

Is this from the movie My Girl or is it in a novel about betrayal and redemption? There's so much innocence: cute little animals, magical caravans, and playful violence without any real consequences. (Compare the violence here with the later blinding of Assef.) There is, however, an emerging violence. Soon, Baba will sacrifice a lamb (notice the livestock here) for a Muslim holy day and Amir will watch as Assef rapes Hassan. In that passage, Amir even compares Hassan's resignation to a lamb's. For now, though, everything is peachy.

Quote 5

The curious thing was, I never thought of Hassan and me as friends either. Not in the usual sense, anyhow. Never mind that we taught each other to ride a bicycle with no hands, or to build a fully functional homemade camera out of a cardboard box. Never mind that we spent entire winters flying kites, running kites. Never mind that to me, the face of Afghanistan is that of a boy with a thin-boned frame, a shaved head, and low-set ears, a boy with a Chinese doll face perpetually lit by a harelipped smile.

Never mind any of those things. Because history isn't easy to overcome. Neither is religion. In the end, I was a Pashtun and he was a Hazara, I was Sunni and he was Shi'a, and nothing was ever going to change that. Nothing. (4.4-5)

This passage occurs in the midst of two relevant insights: 1) Amir never hears Baba refer to Ali as his friend in the stories he tells; and 2) no amount of history, ethnicity, society, or religion can change the fact that Amir and Hassan spent all their formative childhood moments together. So what should we make of Amir's contradictory statements here – doesn't he say history both does and does not trump his love for Hassan? Said another way: can history and ethnicity break the bonds of family? We're not sure. This might be the paradox at the heart of the novel.

Quote 6

We saw our first Western together, Rio Bravo with John Wayne, at the Cinema Park, across the street from my favorite bookstore. I remember begging Baba to take us to Iran so we could meet John Wayne. (4.8)

Have you noticed how many references there are in this novel to American films, especially Westerns? The Western mythologizes its male heroes – they're unnaturally silent, strong, and they accomplish ridiculous feats of endurance. No surprise, then, that Baba and Amir would share a love of American Westerns. Baba because it affirms his brand of masculinity and Amir because it depicts men like his father (men he wishes he could be like).

Quote 7

Then, Baba and I drove off in his black Ford Mustang – a car that drew envious looks everywhere because it was the same car Steve McQueen had driven in Bullitt, a film that played in one theater for six months. (4.10)

This black Ford Mustang goes part and parcel with Baba's conception of manhood. (We can't help but notice the touch of irony later when Baba gives Amir an American muscle car – a Gran Torino – as a graduation present. The muscle car, once the hottest thing on the road, is actually eleven years old by the time Baba gives it to Amir.) How does Hosseini mythologize Baba and other Afghan men and simultaneously mock them? How does Amir, in his own life, diverge from his father's ideas of masculinity? In what ways does he subscribe to them?

Baba > Amir

Quote 8

I read it to him in the living room by the marble fireplace. No playful straying from the words this time; this was about me! Hassan was the perfect audience in many ways, totally immersed in the tale, his face shifting with the changing tones in the story. When I read the last sentence, he made a muted clapping sound with his hands.

"Mashallah, Amir agha. Bravo!" He was beaming.

"You liked it?" I said, getting my second taste – and how sweet it was – of a positive review.

"Some day, Inshallah, you will be a great writer," Hassan said. "And people all over the world will read your stories."

"You exaggerate, Hassan," I said, loving him for it.

"No. You will be great and famous," he insisted. (4.52-57)

If we were to ask you (we're asking you) who admires whom in The Kite Runner, how would you respond? Your first answer would surely be: Amir admires Baba. Most of the events in the novel happen because Amir never gets the love he needs from Baba. Amir's jealousy of Hassan drives him to do some pretty terrible things. But don't forget the other story of devotion and admiration in The Kite Runner: Hassan's unflagging admiration for Amir.

Quote 9

That Hassan would grow up illiterate like Ali and most Hazaras had been decided the minute he had been born, perhaps even the moment he had been conceived in Sanaubar's unwelcoming womb – after all, what use did a servant have for the written word? But despite his illiteracy, or maybe because of it, Hassan was drawn to the mystery of words, seduced by a secret world forbidden to him. I read him poems and stories, sometimes riddles – though I stopped reading those when I saw he was far better at solving them than I was. (4.12)

Here, literature isn't sugar and spice and everything nice. Amir actually uses his mastery of reading to belittle Hassan. Even though Hassan sees the beauty of literature (like Amir), Amir actually stops reading Hassan riddles when the activity no longer confirms Amir's superior status. Sometimes we think of literature as self-exploration, or a way to bring human beings together. Not here, pal. Literature is power. And Amir uses its power against Hassan – who, unlike Amir, seems to have Baba's love.

Quote 10

One day, in July 1973, I played another little trick on Hassan. I was reading to him, and suddenly I strayed from the written story. I pretended I was reading from the book, flipping pages regularly, but I had abandoned the text altogether, taken over the story, and made up my own. Hassan, of course, was oblivious to this. To him, the words on the page were a scramble of codes, indecipherable, mysterious. Words were secret doorways and I held all the keys. (4.25)

Like in the previous quote, Amir uses his literacy to demonstrate his power over Hassan (see 4.12). But Hosseini might be up to something else here, too. Amir begins to insert his own stories into the texts he's supposedly reading to Hassan. Zoom out to the novel as a whole. To whom is Amir telling his story? Does The Kite Runner read a little bit like a confession? Is Hassan (along with Baba) Amir's audience? Is Amir, through the novel, trying to explain his betrayal – and later redemption – to Hassan?

Quote 11

As always, it was Rahim Khan who rescued me. He held out his hand and favored me with a smile that had nothing feigned about it. "May I have it, Amir jan? I would very much like to read it." Baba hardly ever used the term of endearment jan when he addressed me. [...]

An hour later, as the evening sky dimmed, the two of them drove off in my father's car to attend a party. On his way out, Rahim Khan hunkered before me and handed me my story and another folded piece of paper. He flashed a smile and winked. "For you. Read it later." Then he paused and added a single word that did more to encourage me to pursue writing than any compliment any editor has ever paid me. That word was Bravo. (4.43-45)

Thank goodness for Rahim Khan. He does more to encourage Amir's writing than Baba ever does. In fact, Baba more or less ignores Amir's interest in writing until Amir decides to major in English in the United States. But – we must add – all this sets up the very moving scene when Soraya reads Amir's stories to Baba. Of course, Rahim Khan could never replace Baba (who is larger than life throughout Amir's boyhood), but in what ways is Rahim Khan a second father to Amir? In what ways is Rahim Khan a better father than Baba? Or does Rahim Khan remain only a literary mentor?