New NaqqaliWOMEN OF THE SHAHNAMEH / 05
A family, rewoven.
Follow the mothers, daughters, wives, beloveds and guardians who carry the poem’s families across its stories. Every strand keeps its own kind of belonging.
Family lines travel through women as well as men. Six weaves bring those paths into view, with each person appearing once in a weave.
Birth, marriage, love and care have different strands. A shared spouse never assigns every child to every woman in the household.
THE SELECTED FAMILY THREADS
6 weaves · 63 figures · 72 cited ties
All 18 principal figures included
Loading the family weaves…
Select a name or strand. Principal figures have pale nameplates; other women and caregivers have outlined ones. Positions organize relationships, not dates, ages or synchronized generations. Separate families can sit beside one another. Gaps at strand crossings carry no extra meaning. Scroll sideways on a narrow screen, or use the zoom controls.
Browse this weave’s ties as a list
THE PEOPLE AND THE THREADS BETWEEN THEM
Choose a name or draw out a thread.
Every tie opens its kind, notes and source passages. The two late queens appear without parents, because the poem does not name them.
WHAT THIS WEAVE KEEPS DISTINCT
One person, several ties
A person appears once in each weave. Different ties between the same two people stay separate: Bahman’s parentage and marriage to Homahyi Chehrzad have distinct strands. A later marriage remains later in its note, not a claim of simultaneous unions.
Care belongs here
The guardian Simorgh, Darab’s foster household, Golshahr’s shelter of Farangis, and Fereydoon’s keepers have care strands. These never replace birth parentage. The nurturing cow Barmayeh is identified separately as an animal.
Leave a gap when needed
Poorandokht and Azarmidokht’s accession passages do not supply parents. Their profiles leave that gap open and link to the note on the genealogy plate. Titles and aliases are also kept apart: Katayun’s Caesar, Faylaqus and Maryam’s Caesar are distinct figures.
These family ties are selected from the New Naqqali translation as published on 22 October 2026, with the site’s genealogy plates as further sources where noted. Some identities require reading two passages together; those links explain the identification. Missing ties are unassigned here, not proof of no relatives. Colors follow the ten books; women placed near a book are not part of its principal cast. Strand widths are a visual emphasis, not counts or measures of importance.
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