We also see another instance of temptation by the devil in another episode of the Shahnameh. Zahhak’s greed is used against him as Eblis manipulates him to murder his own father so he can become the “king of the earth” 5 and the “animals, men, birds and fish will all be yours.” 6 This is the first interaction between a human and a dark force, and we learn from this that Zahhak was initially an ordinary human with desires to conquer the world. What is crucial to note is the extent of manipulation that Eblis takes to turn Zahhak over to the dark side and this is captured through hyperbole. Eblis devises a sly plan to give Zahhak what he wants but there lies a heavy price that Zahhak has to pay. He doesn’t force Zahhak to kill his father, instead he plays with his desires and gives him the choice to commit his first evil sin. The poet uses hyperbole which emphasizes the magnitude of what is to become his if he murdered his own father. This marks the start of Zahhak’s transition into a power-hungry monster. We witness the insidious cycle of temptations by the devil that inevitably led Zahhak astray, hence supporting the claim that human-monster hybrids influenced by demonic forces commit ultimate destruction.
The comparison between Zahhak and Bisclavret, both being human-monster hybrids, offers a nuanced exploration of the delicate boundary separating humanity and monstrosity. Initially, one might expect similarities between Zahhak and a werewolf—both assumed to be savage beings causing destruction. However, a closer examination between the two reveals a more intricate dynamic. Zahhak, despite retaining a human form, “threatens to destroy not just the individual members of society but the very cultural apparatus through which individuality is constituted”7 and this is witnessed as he intends to eradicate humanity. In contrast, Bisclavret presents a paradoxical figure—a werewolf that not only embodies the abnormality but also manifests human-like qualities, challenging conventional expectations. Moreover, Bisclavret “has mind”8 and “has intent”9 which are human elements that Zahhak loses through his interactions with Eblis, the demon. The contrast in their behavior reinforces the notion that when human-monster hybrids yield to the seduction of demonic forces, they forfeit not only their humanity but also the capacity for rational thought and intentionality. This distinction between the two hybrids reveal the complex dynamics between humanity and monstrosity as well as highlighting the destructive consequences of succumbing to dark, demonic powers.
2 Firdawsī. “Shahnameh: The Persian Book of Kings”. Expanded edition. Translated by Dick Davis with a foreword by Azar Nafisi. New York: Penguin Books, 2016. “The tale of Zahhak”. Pg 2, para 7.3 Ibid, Pg 2, para 7.4 Laurie Pierce. “Serpents and Sorcery: Humanity, Gender, and the Demonic in Ferdowsi’s ‘Shahnameh.’” Iranian Studies 48, no. 3 (2015): 349–67. Pg 355.5 Firdawsī. “Shahnameh: The Persian Book of Kings”. Expanded edition. Translated by Dick Davis with a foreword by Azar Nafisi. New York: Penguin Books, 2016. “The tale of Zahhak”. Pg 1, para 4.6 Ibid. Pg 1, para 4.
7 Jeffery Jerome Cohen. (2018). “Monster Culture (Seven Theses)”. In A. Mittman & M. Hensel (Eds.), Classic Readings on Monster Theory (pp. 61-76). Amsterdam University Press. doi:10.1017/9781942401209.006 Pg 12.
8Marie De France. “The Lais. Bisclavret.” Trans. Dorothy Gilbert. The Norton Anthology of World Literature. Gen. ed. Martin Puchner. 4th ed. Vol. B. New York: Norton, 2018. Pg 302, line 157.
9 Ibid. Pg 302, line 157.