The narrator then, almost as if returning to habit, expresses his sudden urge to attend a hammam (bathhouse) in order to satisfy his previously expressed feelings of nostalgia. Upon arrival to the bathhouse, the narrator was disappointed to find that the Turkish-style bathhouses of Europe were no match for their Iranian counterparts that he knew and loved; however, he was pleasantly surprised to be massaged by an Iranian-trained masseur. By engaging in conversation with the masseur, the narrator underestimates the servant's background and realizes some of the flaws of the Iranian society and culture. After learning that masseur was an advisor to several Iranian ministries, the narrator is immediately overcome with skepticism and disbelief. The masseur continued to tell his story of being placed into the role of an advisor, the respect and high position that he gained by chance, and his less-than-positive judgment of Iranians from an outsider's perspective. One of the negative aspects he alludes is the dishonesty of Iranians, illustrated in his story of being robbed by thieves and given empty promises. After listening to the masseur, the narrator slyly retorts with a Persian proverb "Bil-e dig, bil-e choqondar." After unsuccessfully attempting to explain the proverb, the narrator's time at the bathhouse is done. Disappointed that their time is up, the masseur hands the man his diary in which he details his encounters in Iran. Upon his return home, the narrator begins to read the diary. He quickly realizes that the stories in the diary are written by an uneducated man, who views Iran with the prejudice that the whole world should be like Europe. In one observation, the masseur comments on the absence of women from public life. Obviously, women are not actually absent from the society but appear in public fully covered in body-length black veils. Due to not being introduced to the specifics of local culture, the European masseur took them for "strange types of priests". The masseur also comments on the social stratification in Iranian society. He writes that the men in Iran are distinguished by the color of their hats and that there are three groups: The Yellow Hats, the White Hats, and the Black Hats. As the narrator keeps reading the descriptions for each group, he learns that they represent the peasants, the clerics, and the government, respectively. The European observer cannot understand why the Yellow Hats, who sacrifice all their