In the past, people showed more respect to the elderly. The reason was that, back then, there was not proper hygiene, and people had shorter lifespans. Only a few individuals reached old age, and they were considered valuable sources of experience and wisdom.
During my childhood and adolescence, my maternal grandfather was still alive, and he had lived to be around a hundred years old. Due to his long life, he always spoke about the past and shared stories about our ancestors. His name was Karbalai Gholamali. I remember he used to narrate an anecdote about my paternal great-grandfather, known as Masht-Agha Dede
He would say, “When I was a teenager, around ten or twelve years old, it was winter, and the sun was shining. The men were sitting in a row against the wall, soaking up the sun and chatting. One of them said to Mosht-Agha Dede, ‘Tell us an elder’s saying!’ Masht-Agha Dede thought for a moment and replied, ‘Living well is good; these sidelines should remain, and no one should ask who you are.'”
This proverb implies that living a simple and inconspicuous life leads to a more comfortable existence. Generally, well-known individuals face more difficulties. They also had another saying, “A man without a name, property far from the path.” In the past, properties along the road had little value. Caravans would spill their belongings and animals on the side of the road and continue their journey. Therefore, lands away from the road and passersby were more desirable, compared to a well-known man who faced more troubles, leading to a better life.
As the saying goes, MAsht-Agha Dede faced many challenges and decided to migrate to Dorvan, where he became one of the first residents. Thus, “Living well is good; these sidelines should remain, and no one should ask who you are” somewhat described his own situation.
Masht-Agha Dede was a livestock owner, and from what I have heard, several generations before him, my ancestors were also livestock owners, leading a nomadic life. My maternal great-great-grandfather, who is about the sixth or seventh generation before me, was a person named Eiwaz, known as Eiwaz Chemaqi.
In the past, people often used tools other than a sword for defense. One of these tools was a wooden stick, about a meter long, with a thicker end than its handle. Another wooden tool was shorter and heavier, having an iron head with ornaments. It was called “Chemaq,” and usually, robust and powerful individuals carried it for self-defense during conflicts.
Eiwaz used to ride a horse to protect his livestock and servants, always carrying a Chemaq by his side. He was known as Eiwaz Chemaqi due to this. He had no sons, only a few daughters, each given to a family in the surrounding villages. This act was seemingly done to attract the support of the people in neighboring villages, as if he constantly needed supporters from different places.
Masht-Agha Dede took the youngest daughter of Eiwaz Chemaqi from Shemiranat to Hajjiabad Karaj and became her son-in-law. Masht-Agha Dede’s wife was called “Khanom,” and, as my maternal grandmother described her, she was a robust and healthy woman. She said, “She was a lively and healthy woman, but in old age, she became very thin, to the point that the skin on her neck sagged.”
Masht-Agha Dede lived a worldly life and had an extended life.