50 pages • 1 hour read
Ahmed SaadawiA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Elishva tells the Creature, whom she is calling Daniel, to get up, thereby reanimating him and bringing him out of anonymity. The Creature follows Elishva into the sitting room, where she brings him old clothes from the real Daniel’s drawers. Elishva is unbothered by the fact that this Daniel does not look like her son did, since, “Not many people came back looking the same as when they left” (53); this lack of resemblance nevertheless confuses the corpse-Daniel, who is struck by his own ugliness when he compares himself to an old photo he finds of Daniel. Wearing Daniel’s old clothes, though, he looks much more like him.
Daniel sleeps on the sofa while Elishva goes about her daily chores. At this point, Hadi has now awoken and is in the courtyard wondering what has happened to the corpse. He is hesitant to ask anyone about the corpse because he is known as a liar; he instead makes general conversation with the local shop owners, but no one mentions anything relevant.
Umm Salim is happy to see Elishva at the butcher’s without her widow’s mourning headband. As the two return home together, Elishva tells Umm Salim that Daniel has returned; Umm Salim is confused but leaves Elishva to prepare lunch for her husband and forgets about it. Meanwhile, Hadi gives up on his search and returns to his business, meeting with the same old man as before to try to convince him to sell him his old belongings.
Although she doesn't typically make traditional dishes anymore, Elishva makes kashka to celebrate Daniel’s return and thank the Lord for it. Daniel doesn’t eat any of the food; however, Elishva doesn’t mind, and she spends the rest of the evening talking to Daniel, telling him all about what has happened since he disappeared: her rift with her husband over having a funeral for Daniel; her daughters’ marriage and eventual move; the different boarders she took on over the years.
She suddenly remembers her hatred for Abu Zaidoun, the barber who was responsible for dragging Daniel off to war. Sometime later, the Creature disappears to the roof, then returns and, speaking for the first time, tells her that he needs to go out, promising to return.
Iraqi policemen and an American military policeman arrive in Lane 1; upon seeing Faraj, the American immediately stops and questions him about a nearby house, which Faraj explains he has been renting from the government for years. Nearby, four beggars are dead; the bodies are arranged so that each beggar’s hands are around the throat of another one. He affirms to the American MP that he knew of them. As onlookers gather, the policemen hastily wrap up the crime scene and depart. Later, another beggar, who witnessed the scene, tells Faraj that there was a fifth man there as well, but Faraj dismisses him as a drunk.
Later, Saidi takes Mahmoud on an errand, telling him they are going to visit an old friend of Saidi’s in an effort to get information to exploit and embarrass the Americans; Mahmoud is confused, but he doesn’t ask questions. Mahmoud is taken to see Brigadier Sorour Mohamed Majid, the director general of the Tracking and Pursuit Department, a secretive governmental organization in charge of monitoring and investigating unusual crimes and events. After a long conversation, Majid gives Saidi the file on the four beggars and tells him that they’ve been receiving reports about a criminal who doesn’t die when he’s shot.
Back at his hotel room, Mahmoud wonders aloud about Saidi’s relationship with Majid, noting that Saidi immediately began to ridicule him after they departed. He also notes the casual way Majid and Saidi spoke about things like civil war: “as if it were a film they were waiting to see in the cinema” (77). Saidi told Mahmoud to forget about the story of the four beggars, but the next morning, Abu Zaidoun, the barber, turns up dead. Although he was found with a pair of scissors sticking out of him, and although it was long assumed he would be murdered, his death was ruled as a heart attack, and Abu Zaidoun’s sons accepted the explanation.
Two men visit Hadi at the coffee shop and ask him to tell them about the corpse; Hadi is already uneasy about the digital recorder present, and Aziz gives him a sign to indicate that he shouldn’t trust the two men, so he refuses to tell them anything. Later, Aziz tries to convince Hadi to stop telling stories, believing they will eventually get him killed. That night, back at his house, Hadi drinks heavily. Just as he finishes off the arak, the corpse appears.
One morning, Faraj discovers that a charity specializing in preserving old houses is marking houses in the neighborhood for reclamation. Despite their denials, Faraj believes they are attempting to take his houses from him and vociferously argues with them until they depart. He discovers later, to his chagrin, that some of the people from the organization were visiting Elishva to get her to sell her house to the state with the condition that she could remain there as long as she wants in the meantime.
Elishva has not been going to her usual church, but rather has been going to the Saint Qardagh Church “to fulfill some of her overdue ‘Islamic’ vows” (93), as well as visiting several houses of worship of other sects and religions. After a week of fulfilling these other vows, she returns to Father Josiah’s church. After mass, Elishva once again fights with her daughter Matilda about moving to Melbourne; after the call ends, she tells Father Josiah, very seriously, that she will no longer accept her daughters’ phone calls.
When Saidi is out of the magazine’s offices, Mahmoud works from Saidi’s desk and answers a cell phone Saidi leaves charging on it. One day, a call shows up from the number “666.” When Mahmoud answers, it is Nawal al-Wazir; surprised, he says nothing and hangs up.
Mahmoud dozes off on Saidi’s couch; he is woken up by an ecstatic Saidi at sunset. Saidi takes Mahmoud on an errand to a realtor’s office, then out to a fancy nightclub to celebrate, although Mahmoud isn’t sure precisely what they are celebrating. Saidi orders Bloody Marys for them, then whiskies; as they drink, Mahmoud realizes that he envies and admires Saidi, while Saidi realizes the same about Mahmoud.
When Hadi once again visits the old man near Andalus Square, he discovers that he has suddenly decided to sell his house. Later, Abu Anmar tells him that he is thinking of renovating the hotel and that he wants to sell the furniture currently in the rooms. Much of it is unusable, but in need of money, Hadi promises to try to sell it. As Hadi sits in the lobby with Abu Anmar, Mahmoud returns very drunk from his evening with Saidi. Hadi decides to tell Mahmoud his story about the corpse, in full, in exchange for dinner, a bottle of ouzo, and one of Mahmoud’s own secrets.
Brigadier Majid is frustrated by his impotence and anonymity in his position—while he believes he provides valuable information, he feels that it is rarely acted upon, and even when it is, that others take the credit. In working day and night with a team of astrologers on the case of strange murders around Baghdad, all by the strange-looking man, he hopes to pull off a coup and be promoted to a higher position. However, the best the astrologers were able to come up with is that the criminal is “The One Who Has No Name” (112).
Mahmoud tells Hadi his secret: that he is in love with Nawal. However, Hadi dismisses this as a secret unworthy of his own, pointing out that his own could land him in prison. Mahmoud tries again, this time telling Hadi that he doesn’t believe that his family were original Arabs, but again, Hadi isn’t interested. Mahmoud tries to find a way to get Hadi to prove his story; however, Hadi won’t let him meet the Whatsitsname, which is what he now calls corpse Daniel, and he believes the Whatsitsname would kill him if he tried to take a picture. In the end, Mahmoud gives Hadi his digital recorder and asks him to do an interview.
After dinner, Mahmoud finds a group gathered in the hotel lobby watching a talk show discussing a deadly incident that occurred earlier that day. There had been a rumor that a suicide bomber was on Imams Bridge; the rumor was false, but the ensuing panic resulted in a stampede that caused over 1,000 deaths. Back in Majid’s office, Majid gives the final order for his men to arrest the One Who Has No Name. Questions swirl about in his mind, but he knows he must wait for the answers.
This section begins with the reanimation of the Creature—for now, known as Daniel—and demonstrates the power the novel gives to naming something. Hadi is the Creature’s “father” because he assembled him, but Elishva is inadvertently the Creature’s “mother” because she gives him a name and therefore an identity. (The Creature has no “mother” in the source text.) This idea of naming connects to the larger theme of the power of narrative and storytelling and the ways we use narrative to define reality—or, at least, our reality. It is suggested that Elishva, at least to some extent, is purposeful in her approach; for example, she does not put on her glasses until the Creature is dressed in Daniel’s old clothes and therefore looks much more like him, thus allowing herself to further believe that this strange man is Daniel. Likewise, there is nothing about Elishva that ties the Creature to her other than the fact that she named him and therefore gives him a tie to humanity, suggesting that identity is at the core of our understanding of humanity. It is likely no coincidence that the more names the Creature has, the more he loses his humanity.
The nature of storytelling is a central element of the novel; its power is presented here, in Elishva’s naming of the Creature, as well as through the character of Hadi. At the start of the novel, Hadi was introduced as a liar, but key in that description is that Hadi is either a liar or a storyteller depending on how sympathetic the listener is to Hadi. In this section, Mahmoud notes a marked difference in Hadi and takes this as a suggestion that his story may actually be true, and it is interesting that Hadi is only willing to claim that his story is untrue once he discovers the truth of it. In fact, it is the relationship between lies and stories that the novel ultimately collapses—how much truth is there in a story? In a lie? This will continue to be interrogated, but even by the end of the novel, there will be no clear answer.
To that same end, the novel demonstrates through Faraj and Majid how perspective and power shape one’s own truth. Faraj found his success by effectively stealing homes in the chaos following the US invasion, managing to get away with it thanks to his friends in the new regime; the residents of Bataween all dislike him and distrust him, as they are constantly worried he will steal their homes out from under them. It is therefore with some irony that Faraj’s primary fear throughout the novel is that he believes the state-sanctioned charity workers visiting Elishva are trying to “steal” her home from him. Likewise, Majid’s primary motivation comes from his desire to be respected and powerful and to receive widespread acclaim for his actions—his main frustration is that, by working for Tracking and Pursuit, his accomplishments remain hidden and others take the credit. Yet, his self-perceived accomplishments are typically due to the astrologers he employs rather than his own work—he has convinced himself of his own greatness, even as his successes appear to have little to do with his own ingenuity.
Religion and spirituality take interesting forms throughout the novel. Everyone appears to be different gradients of religious rather than appearing in binary terms; even the fastidious people, like Nahem, associate with people like Hadi who do not lead traditionally clean lifestyles, while Hadi maintains reverence for a higher power even if he doesn’t adhere to the principles of a spiritual lifestyle. Elishva very purposefully borrows from elements of whatever religions come her way, treating them as she wishes rather than as any spiritual leaders say she should. For example, Father Josiah chastises her for making deals with God, but Elishva pays him no mind—Josiah sees these deals as belonging to a different kind of spirituality (specifically, Islam), whereas Elishva is uninterested in a spirituality that doesn’t allow her to treat her deities as friends (perhaps helping to explain her nightly conversations with Saint George). Moreover, Elishva doesn’t appear to be interested in following even a single religion—and, in fact, to give thanks for Daniel’s return, she makes the rounds of multiple churches, mosques, and synagogues, making her own spiritual life a patchwork of spirituality, taking what she needs when she needs it.