Volume 13, Issue 61 (2026)
CFL 2026, 13(61): 37-66 |
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atooni B. The Untold of the Story of "Zahhak" as Narrated
by the Naqqals. CFL 2026; 13 (61) :37-66
URL: http://cfl.modares.ac.ir/article-11-76195-en.html
URL: http://cfl.modares.ac.ir/article-11-76195-en.html
Department of Persian Language and Literature, Faculty of Humanities, Ayatollah Boroujerdi University, Boroujerd, Iran , behzad.atooni@abru.ac.ir
Abstract: (35 Views)
Of all the pre- and post-Islamic sources that have dealt with the life and personality of Zahhak, the most detailed narratives are those of the Naqals of the Shahnameh. Although these narratives follow Ferdowsi's Shahnameh in terms of structure and general framework, they contain very rare stories and allusions, the examples of which are rarely found in ancient sources. This research, which has been conducted using a descriptive-analytical method and using epic, historical sources, and narrative scrolls - printed scrolls and some manuscripts of narratives that have not yet been published - addresses the untold parts of Zahhak's story in the Naqals' narratives and recounts stories and allusions that are unprecedented in the Shahnameh and heroic literature. The results of the research indicate that the unspoken parts of the story of Zahhak, as narrated by the Naqals, are either the inventions of the storytellers and Naqals, or they have their roots in some references in ancient texts, other than the Shahnameh, that have changed, or they have imitated the stories of epic and mythical characters.
Introduction
Research Background
There are a lot of research on Zahhak - books, articles, theses and research projects – the review of all would be out of the scope of this paper. Considering the literature on various narratives of Zahhak in the Naqali scrolls and the untold stories of his life, only the background of research that addresses Zahhak's position in Naqali narratives will be mentioned.
Kamrani conducted a study in which some written sources of 17 narrations from Murshid Abbas Zariri are mentioned, and among them, three narrations are related to Zahhak (2019, pp. 66-69). Rostami Ardestani has merely mentioned a folk tale about Zahhak’s good nature (2017, p. 62). Aydenloo (2009) in his article discusses some of the traditional and popular narratives regarding the end of Zahhak's story. Ashna (2019) conducted an investigation in which the narration of Garshasb's first meeting with Zahhak from Garshasb-Nameh with similar narrations in four Naqali Scrolls, including: Naqali Scroll of the Shahnameh, the Scroll of Seven Armies, and a copy of two other scrolls, is examined and compared.
According to the author's research, no comprehensive and complete research has been conducted on Zahhak in Naqali texts, and this study is the first to address it.
Goals, questions, and assumptions
Apart from the Shahnameh and other epic and historical texts, Naqali narratives are also among the sources that can be used in explaining and analyzing the characters and events of epic stories. The aim of this research, which was conducted using a descriptive-analytical method and using printed Naqali scrolls and some manuscripts, is to introduce the untold and unknown aspects of the story of Zahhak, which sometimes have very ancient roots. This investigation seeks to answer these questions:
1. What narrations have been added to the story of Zahhak by Naqals?
2. In what ways have Naqals’ narrations of the story of Zahhak been shaped?
Main discussion
In the Avesta, Zahhak is Azhidhak, the first part of which is often used in the sense of "snake" or "dragon", which is a demonic creature (Vendidad, 2006, vol. 1/p. 180 and vol. 2/p. 790). In the Avesta, Azhidhak is a dragon with three snouts, three heads and six eyes, with a thousand agility, and is the strongest lie that Ahriman has created against the material world (Yashta, 1998, vol. 1/pp. 381 and 247; Vispard, 2002, p. 8; and Yasna, 1387, vol. 1/p. 161). In Pahlavi religious texts, Zahhak is an Arab man who attacks Iran and after defeating Jamshid, rules seven countries as a bad king for a thousand years. In the end, Fereydoun defeats him, and takes his place.
The most detailed accounts of Zahhak’s life are related to the narratives of the Shahnameh Naqals, many of which have come to us today in the form of Naqali scrolls. Although these narratives follow the narrative of Ferdowsi’s Shahnameh in terms of their general structure and framework, but considering the branches and strange narratives that have been added to the original narrative, the reader is confronted with new accounts of the story of Zahhak and see major differences from Ferdowsi’s narrative. These different narratives of Naqqālī, other than the narration in Ferdowsi's Shahnameh, have emerged from three sources: first, the creative and innovative minds of narrators and storytellers; second, ancient narrations that differ from Ferdowsi’s narration, and sometimes have their roots in narratives from Pahlavi texts or ancient historical books; and third, the story of epic kings who have found their way into the story of Zahhak through the "phenomenon of transference."
Conclusion
By examining the written narratives of the Naqqals, we can find unique and rare references to the life and personality of Zahhak, examples of which we do not find in other epic texts. These references, which include: 1. Zahhak's lineage, 2. How the sperm came into being, 3. How her name was chosen? 4. Zahhak's Worldview Ball, 5. New accounts of the killing of Mardas by Zahhak, 6. Zahhak's confrontation with Jamshid, Fereydun, and Kaveh – that is not mentioned in the Shahnameh or historical sources, 7. Zahhak's justice, 8. untold accounts of Zahhak's snakes, and 9. various accounts of the end of Zahhak, are all either inventions of the Naqals, or have their roots in historical sources that have appeared in a new form in the narrative scrolls, or have been modeled from the other epic and mythical figures.
References
Pourdawoud, A. (1998). Yashtha. Asatir.
Pourdawoud, A. (1998). Yasna. Asatir
Pourdawoud, A. (2003). Visparad. Asatir.
Pourdawoud, A. (2003). Visparad. Asatir.
Introduction
Research Background
There are a lot of research on Zahhak - books, articles, theses and research projects – the review of all would be out of the scope of this paper. Considering the literature on various narratives of Zahhak in the Naqali scrolls and the untold stories of his life, only the background of research that addresses Zahhak's position in Naqali narratives will be mentioned.
Kamrani conducted a study in which some written sources of 17 narrations from Murshid Abbas Zariri are mentioned, and among them, three narrations are related to Zahhak (2019, pp. 66-69). Rostami Ardestani has merely mentioned a folk tale about Zahhak’s good nature (2017, p. 62). Aydenloo (2009) in his article discusses some of the traditional and popular narratives regarding the end of Zahhak's story. Ashna (2019) conducted an investigation in which the narration of Garshasb's first meeting with Zahhak from Garshasb-Nameh with similar narrations in four Naqali Scrolls, including: Naqali Scroll of the Shahnameh, the Scroll of Seven Armies, and a copy of two other scrolls, is examined and compared.
According to the author's research, no comprehensive and complete research has been conducted on Zahhak in Naqali texts, and this study is the first to address it.
Goals, questions, and assumptions
Apart from the Shahnameh and other epic and historical texts, Naqali narratives are also among the sources that can be used in explaining and analyzing the characters and events of epic stories. The aim of this research, which was conducted using a descriptive-analytical method and using printed Naqali scrolls and some manuscripts, is to introduce the untold and unknown aspects of the story of Zahhak, which sometimes have very ancient roots. This investigation seeks to answer these questions:
1. What narrations have been added to the story of Zahhak by Naqals?
2. In what ways have Naqals’ narrations of the story of Zahhak been shaped?
Main discussion
In the Avesta, Zahhak is Azhidhak, the first part of which is often used in the sense of "snake" or "dragon", which is a demonic creature (Vendidad, 2006, vol. 1/p. 180 and vol. 2/p. 790). In the Avesta, Azhidhak is a dragon with three snouts, three heads and six eyes, with a thousand agility, and is the strongest lie that Ahriman has created against the material world (Yashta, 1998, vol. 1/pp. 381 and 247; Vispard, 2002, p. 8; and Yasna, 1387, vol. 1/p. 161). In Pahlavi religious texts, Zahhak is an Arab man who attacks Iran and after defeating Jamshid, rules seven countries as a bad king for a thousand years. In the end, Fereydoun defeats him, and takes his place.
The most detailed accounts of Zahhak’s life are related to the narratives of the Shahnameh Naqals, many of which have come to us today in the form of Naqali scrolls. Although these narratives follow the narrative of Ferdowsi’s Shahnameh in terms of their general structure and framework, but considering the branches and strange narratives that have been added to the original narrative, the reader is confronted with new accounts of the story of Zahhak and see major differences from Ferdowsi’s narrative. These different narratives of Naqqālī, other than the narration in Ferdowsi's Shahnameh, have emerged from three sources: first, the creative and innovative minds of narrators and storytellers; second, ancient narrations that differ from Ferdowsi’s narration, and sometimes have their roots in narratives from Pahlavi texts or ancient historical books; and third, the story of epic kings who have found their way into the story of Zahhak through the "phenomenon of transference."
Conclusion
By examining the written narratives of the Naqqals, we can find unique and rare references to the life and personality of Zahhak, examples of which we do not find in other epic texts. These references, which include: 1. Zahhak's lineage, 2. How the sperm came into being, 3. How her name was chosen? 4. Zahhak's Worldview Ball, 5. New accounts of the killing of Mardas by Zahhak, 6. Zahhak's confrontation with Jamshid, Fereydun, and Kaveh – that is not mentioned in the Shahnameh or historical sources, 7. Zahhak's justice, 8. untold accounts of Zahhak's snakes, and 9. various accounts of the end of Zahhak, are all either inventions of the Naqals, or have their roots in historical sources that have appeared in a new form in the narrative scrolls, or have been modeled from the other epic and mythical figures.
References
Pourdawoud, A. (1998). Yashtha. Asatir.
Pourdawoud, A. (1998). Yasna. Asatir
Pourdawoud, A. (2003). Visparad. Asatir.
Pourdawoud, A. (2003). Visparad. Asatir.
Article Type: پژوهشی اصیل |
Subject:
Popular epic literature
Received: 2024/07/21 | Accepted: 2024/11/27 | Published: 2026/03/1
Received: 2024/07/21 | Accepted: 2024/11/27 | Published: 2026/03/1
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