How we cite our quotes: Citations follow this format: (Chapter.Paragraph)
Quote #1
Sometimes, up in those trees, I talked Hassan into firing walnuts with his slingshot at the neighbor's one-eyed German shepherd. Hassan never wanted to, but if I asked, really asked, he wouldn't deny me. Hassan never denied me anything. And he was deadly with his slingshot. Hassan's father, Ali, used to catch us and get mad, or as mad as someone as gentle as Ali could ever get. He would wag his finger and wave us down from the tree. He would take the mirror and tell us what his mother had told him, that the devil shone mirrors too, shone them to distract Muslims during prayer. "And he laughs while he does it," he always added, scowling at his son.
"Yes, Father," Hassan would mumble, looking down at his feet. But he never told on me. Never told that the mirror, like shooting walnuts at the neighbor's dog, was always my idea. (2.2-3)
This passage shows up early in the novel and really tells us quite a bit about Amir and Hassan's friendship. Hassan protects and defends Amir and, foreshadowing later events in the novel, refuses to tell on Amir. (Hassan will later take the blame for the wad of cash and the watch.) We should also note that Amir seems like the gang leader in this passage, getting the two boys into trouble. Does Amir control the relationship? Is this why Hassan often takes the blame for things? Does Amir ever take responsibility for anything in the novel?
Quote #2
Then he [Ali] would remind us that there was a brotherhood between people who had fed from the same breast, a kinship that not even time could break.
Hassan and I fed from the same breasts. We took our first steps on the same lawn in the same yard. And, under the same roof, we spoke our first words.
Mine was Baba.
His was Amir. My name. (2.34-37)
There's a primal closeness between Amir and Hassan. Later, we'll find out the two boys have the same father, but notice how Hosseini is laying the groundwork for that revelation. The two boys might as well be brothers: they learn to walk together, they learn to speak together, and they feed from the same breast. Which brings up an interesting question: What does Rahim Khan's revelation – that Amir and Hassan are half-brothers – really change? Aren't the two already brothers in everything? Or does "blood" fundamentally change Amir's relationship with Hassan?
Quote #3
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 #4
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.
Quote #5
"I know," he said, breaking our embrace. "Inshallah, we'll celebrate later. Right now, I'm going to run that blue kite for you," he said. He dropped the spool and took off running, the hem of his green chapan dragging in the snow behind him.
"Hassan!" I called. "Come back with it!"
He was already turning the street corner, his rubber boots kicking up snow. He stopped, turned. He cupped his hands around his mouth. "For you a thousand times over!" he said. Then he smiled his Hassan smile and disappeared around the corner. The next time I saw him smile unabashedly like that was twenty-six years later, in a faded Polaroid photograph. (7.52-54)
Yet again, Hassan demonstrates his loyalty and devotion to Amir. If we were to judge Amir and Hassan's friendship by actions and not simply expressions of loyalty, the score would be pretty lopsided. (Of course, Amir saves Hassan's son at the end of the book from a pathological pedophile so that counts for something.) We also want to point out the irony in Hassan's reply: "For you a thousand times over!" Amir will develop a pretty nasty case of insomnia as the guilt piles up inside him. Really, Amir returns to the alleyway thousands of times in his memory before he comes to peace with his cowardice. And so the phrase "a thousand times over" is colored with some pretty devastating irony. Yes, Hosseini is using irony again.
Quote #6
[Assef:] "But before you sacrifice yourself for him, think about this: Would he do the same for you? Have you ever wondered why he never includes you in games when he has guests? Why he only plays with you when no one else is around? I'll tell you why, Hazara. Because to him, you're nothing but an ugly pet. Something he can play with when he's bored, something he can kick when he's angry. Don't ever fool yourself and think you're something more."
"Amir agha and I are friends," Hassan said. He looked flushed.
"Friends?" Assef said, laughing. "You pathetic fool! Someday you'll wake up from your little fantasy and learn just how good of a friend he is. Now, bas! Enough of this. Give us that kite." (7.106-108)
This is a fairly complex scene. Assef, before he assaults and rapes Hassan, asks Hassan whether he really wants to sacrifice himself for Amir. We know Amir is listening in – and watching – this exchange between Assef and Hassan. In a way, Assef's speech is not prophetic but descriptive: Amir is abandoning Hassan right now. However, we wonder if Assef's description is inaccurate. Is Assef describing his own relationship with Hazaras or Amir's with Hassan? Sure, sometimes Amir does cruel things to Hassan, but he also reads to Hassan and spends almost all his free time with Hassan. Amir may hesitate to call Hassan his friend, but perhaps that's because neither "friend" nor "servant" really describes Hassan. "Brother" might do the trick, but Amir has no idea at this point.
Quote #7
"Think of something good," Baba said in my ear. "Something happy."
Something good. Something happy. I let my mind wander. I let it come:
Friday afternoon in Paghman. An open field of grass speckled with mulberry trees in blossom. Hassan and I stand ankle-deep in untamed grass, I am tugging on the line, the spool spinning in Hassan's calloused hands, our eyes turned up to the kite in the sky. Not a word passes between us, not because we have nothing to say, but because we don't have to say anything – that's how it is between people who are each other's first memories, people who have fed from the same breast. A breeze stirs the grass and Hassan lets the spool roll. The kite spins, dips, steadies. Our twin shadows dance on the rippling grass. From somewhere over the low brick wall at the other end of the field, we hear chatter and laughter and the chirping of a water fountain. And music, some thing old and familiar, I think it's Ya Mowlah on rubab strings. Someone calls our names over the wall, says it's time for tea and cake. (10.73-75)
You need some context for this quote. Baba and Amir are on their way to Pakistan, but they're not traveling by taxi or bus. They're in the belly of an oil tanker along with dozens of other Afghans. Baba tells Amir to think of something "good," something "happy." So what does Amir think of? His childhood with Hassan. We believe this passage proves Amir's (brotherly) love for Hassan. Notice that Amir doesn't recall a special moment with Baba, or even his books or poetry. He thinks of Hassan.
Quote #8
Lying awake in bed that night, I thought of Soraya Taheri's sickle-shaped birthmark, her gently hooked nose, and the way her luminous eyes had fleetingly held mine. My heart stuttered at the thought of her. (11.104)
Soraya doesn't sound that hot here. From Hosseini's description, we picture the witch in "Sleeping Beauty": her nose is hooked like a scythe, and her eyes are glowing in a potion-induced mania. However, we do think Soraya's sickle-shaped birthmark should remind you of someone else in the book. Give up? That's right: Hassan. (Hassan has a harelip.) Why do you think Hosseini compare these two characters through their physical features? What else do they have in common?
Quote #9
When we got to Kabul, I [Rahim Khan] discovered that Hassan had no intention of moving into the house. "But all these rooms are empty, Hassan jan. No one is going to live in them," I said.
But he would not. He said it was a matter of ihtiram, a matter of respect. He and Farzana moved their things into the hut in the backyard, where he was born. I pleaded for them to move into one of the guest bedrooms upstairs, but Hassan would hear nothing of it. "What will Amir agha think?" he said to me. "What will he think when he comes back to Kabul after the war and finds that I have assumed his place in the house?" Then, in mourning for your father, Hassan wore black for the next forty days. (16.24-25)
You may be confused by the voice here. It's actually not Amir – Rahim Khan gets one chapter in the book. Rahim Khan recounts his trip to Hazarajat to find Hassan and bring him back to the house in Kabul. When Hassan does move back to the house with Rahim Khan, he refuses to live where Baba and Amir lived. Does Hassan's refusal suggest that Hassan is only Amir's servant and the two never achieved an equal friendship? (Side question: Does Hassan sense – on some unconscious level – Baba's true relationship to him? Is that why he mourns Baba for forty days?)
Quote #10
Next to me, Sohrab was breathing rapidly through his nose. The spool rolled in his palms, the tendons in his scarred wrists like rubab strings. Then I blinked and, for just a moment, the hands holding the spool were the chipped-nailed, calloused hands of a harelipped boy. I heard a crow cawing somewhere and I looked up. The park shimmered with snow so fresh, so dazzling white, it burned my eyes. It sprinkled soundlessly from the branches of white-clad trees. I smelled turnip qurma now. Dried mulberries. Sour oranges. Sawdust and walnuts. The muffled quiet, snow-quiet, was deafening. Then far away, across the stillness, a voice calling us home, the voice of a man who dragged his right leg. (25.150)
We think this is one of the most beautiful passages in the book. Hosseini moves effortlessly between the past and present. Sohrab becomes Hassan, and the park in Fremont, California becomes a snow-quiet Kabul. The smells of Kabul mix with the smells of the New Year celebration in the park. Perhaps, at least in the space of this passage, Amir does find peace. America allowed Amir to escape his past for so many years; but, in this moment, the two homelands merge. Ali calls Amir home, and Amir doesn't seem to mind.