چکیده:
In older Naqqali scrolls, such as the Siyahpush Scroll (dated 1135 AH) and the Haft Lashkar Scroll (dated 1292 AH), some stories contain ambiguous references that engage the minds of the general audience and create questions for them. For instance, why in these scrolls, Gudarz, Giv, Bizhan, and other members of this family are called 'Ahangarzadeh' (son of a blacksmith). Or how an emerging character like 'Pas Parhizkar' appears and why he is called 'Haramzadeh' (illegitimate). Also, the story of Kok Kohzad and the ambiguities regarding his identity and his father. These ambiguities have been resolved in later scrolls, although some, without any specific narrative source, apparently relying only on the mind of the Naqqal (storyteller) or the scribe. Accordingly, the more recent the date of the scroll's writing, the more their narrative branches are expanded and their narrative ambiguities are fewer compared to older scrolls. In this research, the author examines three cases of narrative ambiguities in older Naqqali scrolls and, as far as possible, demonstrates the process of disambiguation in the historical progression of the scrolls' documentation.
خلاصه ماشینی:
Some of the epic stories of the Naqqali scrolls, as others have stated (see: Omidsalar, 1390, Vol. 4: 740; Ghafoori, 1111: 376) and the author himself has also mentioned in articles (see: Arjangi, 1397: 111-124; ibid, 1398, a: 29-45; ibid, 1398, b), were formed outside of Iran, especially in India.
In one narration, it is said: "When the demon falls into pleading, Sham takes a promise from him that he will never rise against the Iranian army, and when they tell Sham that the demon is not bound by his word and has forgotten the covenant, Sham thrusts his elephant's hoof into the demon's ear and says, 'This is the sign of our covenant and pact'" (Anjavi Shirazi, 1363, Vol. 1: 59).
In the Naqqali prose of the Shahnameh, it is stated: "He struck a heavy slap on the face of that demon, who fell to the ground crying and pleading, saying: I did not know that the children of Tahmuras were in the world like you.
In other narrations (Anjavi Shirazi, 1363, Vol. 2: 97-100, 106 and 107), there is no mention of Kok, and Rostam fights Kohzad does.
This narration appears with slight differences in the Naqqali prose of the Shahnameh (1397: 82-84) as well as in the Ferdousinameh (Anjavi-Shirazi, 1363, Vol. 1: 230-235), and coincidentally, it also reveals the reason for Gudarz's anger toward Bahram and his killing of him.
According to the narration of the ancient scroll of Ferdowsi's Shahnameh: "Pas had served in Rostam's court for seven hundred years...
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