Some stories about "Dash Akol" (In Search of His Historical Personality)

"Dash Akol" is one of the famous stories of Sadegh Hedayat (1902-1951). This work is considered alongside "The Blind Owl" (1936), as the most famous fictional works of Hedayat. The hero himself, the most personified fictional character of his stories, is also known as the entire contemporary Persian fiction literature. This story is the story of one of the people in Shiraz, whose name is "Dash Akol". The present discussion is organized in pursuit of two goals: First, to collect the scattered narratives about the personality of "Dash Akol", which includes the written and oral narratives common among the people of Shiraz. Second: categorizing these narrations and trying to reach his external and historical personality and clarifying the point that Sadegh Hedayat has been inspired and influenced by various historical narrations and personalities in processing his story. Regarding the historical figure of Dash Akol, in general, three categories of narratives (and analysis) can be seen, two of which are the main narratives and one is an individual narrative. The authors of this speech believe that "Dash Akol" by Sadegh Hedayat is a combination of the characters of the first and second category of narrations, that is, the essence and body of his character is the same as the character of the first category of narrations (Akbar-e Daei Mohammad). Further, his love and death is taken from the life of the second character (Luti Marjan).
Introduction:
“Dash Akol”, one of the famous stories by Sadeq Hedayat (1903–1951), tells the tale of a reveler from Shiraz named Dash Akol.
This article aims first to gather the scattered narratives about the personality of "Dash Akol," written and oral accounts common among the people of Shiraz. It then seeks to categorize these narratives and, by using various sources, to reconstruct his external and historical identity. The goal is to provide a documented answer to the following question: Was Dash Akol a historical figure with that name in Shiraz, or is Hedayat's "Dash Akol" the same person known locally as "Akbar-e Daei Mohammad" in Shiraz?
Methodology:
The present discussion has been organized for two purposes: first, to collect the scattered narratives about "Dash Akol", which includes written and oral traditions common among the people of Shiraz. In this research, we have necessarily employed both library and field methods.
Our second goal is to categorize these narratives and to determine the external and historical character of Dash Akol. Additionally, we aim to clarify the extent to which Sadeq Hedayat drew inspiration and influence from various historical narratives and characters in developing his story's hero. It is clear that we have benefited from the categorical analysis presented in this section.
Results and Discussion:
This story is about one of the revelers of Shiraz, named Dash Akol. Although he is considered one of the city's rough crowd, he is well-known among the people of Shiraz for his friendliness. He is regarded as the most powerful reveler in the city, and all the revelers and knifemen fear him. In literary research, it is important to always remember the distinction between "fictional reality" and "external or historical reality. In successful works of art and literature that engage with external reality, we encounter "effectiveness" rather than the difference between "documentary" and "story writing". This means that in research concerning historical figures on whom storytellers have expressed opinions, one should not expect to find a person fully depicted by the author in their work. Instead, one should seek the individual or individuals who inspired the author in shaping their fictional character. Regarding the historical figure of Dash Akol, there are generally three categories of narratives and analyses: two main categories and one individual category. The authors of this speech believe that “Dash Akol” by Sadeq Hedayat combines the traits of the characters from the first and second narratives. Specifically, the core personality of Dash Akol aligns with that of the first narrative’s character, while the story of Marjan is derived from the life of the second character. Traditions that equate "Dash Akol" with "Akbar-e Daei-Mohammed," such an interpretation can be inferred, are included in this category. These traditions are the most numerous and widely accepted among the people of Shiraz, especially among the city's elders and wrestlers.
 
"Akbar-e Daei-Mohammed" (Akbar: The son of Daei-Mohammed) is one of the famous Revelers of Shiraz at the end of the Qajar period. Sheikh "Abdul Rasul Nayyer Shirazi" (1890 - 1970) states in the prestigious book "Tohfe Nayyer" (Souvenirs of Nayyer) that Dash Akol is the same as "Akbar-e Daei Mohammad". Ali-Akbar Barzegar (born in 1953) believes that "Dash Akol" is definitely the same as "Akbar-e Daei-Mohammed".  He has recounted two anecdotes from his old friend, Javad Nemat Elahi (1943–2010), a dervish of the Safi-Alishahi order and known to Qutbit, to support this point. Mohammad Yusuf Nayyeri (born 1954), a professor of Persian language and literature at Shiraz University and the nephew of Abdul Rasul Nayyer, also believes that Dash Akol is Akbar. Abdul Ali Dastgheib (born 1931), a well-known critic and translator, shares the view that Dash Akol is the same person as Akbar Daei Mohammad. Majid Hemmati (born 1946) is a grocer and one of the dervishes of Munes-Ali-Shahi. In his account of the death of "Dash Akol," refers to a figure he calls "Akbar-e Daei Mohammad, Seyyed Fakhroddin Azhdarikhah (born 1977) is a scholar specializing in athletic culture in Shiraz. In a chapter of his book, "Two Immortal Legacies: Zurkhaneh and Athletic Show", he highlights the unity between two characters, "Akbar-e Daei Mohammad" and "Dash Akol". Ahmad Hojjati (1930–2005) was a contemporary poet known for his works on chivalry. His house was a gathering place for poets of both classical and modern southern literature. Hassan Emdad (1921–2010), a historian and literary researcher, expressed the opinion that: "The personality of "Dash Akol" cannot be compared with "Akbar-e Daei Mohammad". There are also traditions that refer to "Dash Akol" as "The Reveler of Marjan". Ebrahim Golestan (1922–2003), a prominent filmmaker and writer from a distinguished and well-established family in Shiraz, is the narrator of this account. Additionally, some traditions identify "Dash Akol" as "Luti Hossein".
Conclusion:
In this speech, we narrated and analyzed three categories of traditions concerning the historical figure "Dash Akol". By examining and comparing the characteristics of Hedayat's "Dash Akol" with those found in the first group of narrations about the reveler known as "Akbar-e Daei Mohammad", it became clear that the entire personality of Hedayat's "Dash Akol" was constructed and developed based on this individual and inspired by him. The nickname "Dash Akol" (pronounced is one of this person's most famous names and means "The Bro with cut wrists and hands". The story of Hedayat's "Dash Akol" and his love for his death, is actually derived from the life of another Luti, whom we call "Marjan's Reveler". The third-class narrative has no connection to Hedayat's "Dash Akol" and, therefore, cannot be considered in this context. It is clear that Sadeq Hedayat took into account the external (historical) aspects in his portrayal of the story's hero, who was not without a real-life counterpart. However, in accordance with the demands of his creativity, Hedayat adapted these elements and crafted his own fictional hero.