In the present study we investigated the effects of lysophospholipid (LPL) different levels on growth, hematological indices, hepatic enzymes and lysozyme activity in rainbow trout fed diets containing fat powder. Experimental diets were four different levels including 0, 3, 6 and 9 gkg^-1 LPL and control diet (containing fish oil) each in triplicate. After 56 days of trial, measuring growth parameter suggested improvement of body weight increasing, specific growth rate and feed conversion ratio in LPL 9 compare to other diets containing fat powder, however, control diet owned the highest value (P<0.05). Also, inclusion of LPL caused an increasing in conditional factor of fish fed fat powder diets (P<0.05). According to the hematological indices, white blood cell highest value was observed in diets containing fat powder (P<0.05), while, red blood cell increased significantly by addition of 6 and 9 gkg^-1 LPL to fat powder (P<0.05). Furthermore, administration of control and LPL 9 resulted in hematocrit enhancement among experimental diets (P<0.05). Enzyme evaluation revealed lower lysozyme activity in fat powder diets supplemented with 0 and 3 gkg^-1 LPL compared other diets (P<0.05). Contrarily, hepatic enzymes elevated in fish fed fat powder diets (P<0.05). However, administration of 9 gkg^-1 LPL led to decrease this value (P<0.05). Considering the results of the present study supplementation of 9 g LPL is suggested in rainbow trout diet containing ≈70% fat powder.

Dash Akol, the renowned hero of Shiraz, is one of the most prominent figures in Iranian folk and formal literature, with various narratives about his life and character in the local folklore of Shiraz. Inspired by these narratives, Sadegh Hedayat wrote the short story "Dash Akol" in 1932. Hedayat’s storytelling prowess and widespread reputation led his version to gradually become the dominant and established narrative of Dash Akol, ultimately overshadowing and erasing other local accounts. The alterations Hedayat introduced into the story profoundly shaped a new image of Dash Akol, transforming him into a flawless hero embodying ideals of masculinity and moral chastity. These changes not only reinvented the character but also reflected the cultural and social transformations in early 20th-century Iran, which were widely championed by intellectuals and writers. This study seeks to distance itself from Hedayat’s established narrative and instead examine alternative accounts of Dash Akol found in local Shirazi sources. These narratives often fundamentally differ from Hedayat’s version, offering distinct portrayals of Dash Akol’s physical traits, romantic relationships, and his death. The paper explores the cultural and literary motivations behind Hedayat’s revisions, demonstrating how his idealization of Dash Akol constructed a new mythical hero that aligned with the era’s cultural shifts and was likely influenced by Iran’s mystical, mythical, and intellectual discourses. This reconstruction not only reveals the interplay between dominant narratives and cultural change but also provides fresh insights into the adaptation of folklore into modern literary frameworks.

Introduction
Dāsh Ākol, the legendary pahlavān (hero) of Shiraz, holds a unique position in both Iranian folk and formal literature. Rooted in the culture of lūtīgarī (urban chivalry) and javānmardī (chivalric ethics) of Shiraz, numerous oral narratives about his bravery, conflicts, and life have circulated among the city’s inhabitants. Inspired by these local tales, Sadegh Hedayat, the pioneering modernist Iranian writer, penned the short story Dāsh Ākol in 1932. Hedayat’s literary prowess and his status as a prominent intellectual figure gradually elevated his version to the status of the “official” and canonical narrative of Dāsh Ākol, overshadowing other local accounts. This study critically examines this process, arguing that Hedayat’s alterations in representing Dāsh Ākol’s character not only reflect Iran’s sociocultural transformations in the early 20th century but also embody the intellectual efforts to redefine national identity through literature.


Theoretical background
This study is grounded in two key concepts of narratology: canonical narrative and alternative narratives. Drawing on Monika Fludernik’s Towards a Natural Narratology (1996), canonical narratives are products of the cultural and institutional power of dominant groups, sustained through repetition and naturalization. These narratives often homogenize reality by marginalizing or distorting peripheral voices. Gerald Prince, in Narratology: The Form and Functioning of Narrative (1982), emphasizes the significance of alternative narratives, which emerge from oral

Main Discussion
Physical attributes: From imperfection to idealization
In Shirazi oral traditions, Dāsh Ākol is described with notable physical disabilities: his right hand is severed, and his left leg is amputated. The term “kal” in the Shirazi dialect, meaning “disabled,” refers to these traits, portraying him as vulnerable and flawed. However, Hedayat eliminates these imperfections. His Dāsh Ākol is a “burly man with a noble face,” bearing only facial scars. This transformation idealizes him as a paragon of physical and moral perfection, reminiscent of the “ensān-e kāmel” (perfect human) in Iranian mysticism.

Romantic relationships: From taboo to noble love
Local sources rarely mention Dāsh Ākol’s romantic engagements, except for a rare account from Kākā Rostam’s follower. According to this narrative, Dāsh Ākol harbored a romantic attachment to a young male follower who had a sexual relationship with Marjān. To protect the follower, Dāsh Ākol falsely claimed responsibility. Such homoerotic undertones align with lūtīgarī traditions. Hedayat, however, reconfigures this entirely. In his story, Dāsh Ākol secretly loves Marjān, the daughter of Hājji Samad, concealing his passion until death. This shift is not merely literary but reflects early 20th-century social changes. Intellectuals sought to purge “immoral” elements (e.g., homosexuality) from literature to redefine a “modern” Iranian identity. By substituting heteronormative love, Hedayat refashions Dāsh Ākol into a paragon of chastity compatible with emerging modern ethics.

Death: From rrebel to victim of unjust murder
Local narratives attribute Dāsh Ākol’s death to his conflict with Alā al-Dawla, the ruler of Fars. One account claims he was betrayed, arrested during a sanctuary in Shahcheragh Shrine, and tortured to death. Hedayat, however, reimagines his death as a duel with Kākā Rostam, who treacherously stabs him from behind. This unjust murder evokes Shi’ite paradigms (e.g., Imam Hussein) and mythic Iranian tropes (e.g., Siavash), symbolizing heroic sacrifice marred by betrayal. By aligning Dāsh Ākol’s demise with these archetypes, Hedayat elevates him to a timeless, transcendent hero.

The analysis of Hedayat’s motivations
Hedayat’s revisions align with early 20th-century intellectual projects:
Sanitization: Transforming Dāsh Ākol into an idealized “perfect human” embodying national virtues (chivalry, loyalty, chastity).
Modernization: Erasing non-normative elements (homosexuality) and replacing them with romantic love, compatible with modern morality.
Mythmaking: Framing his death through Iranian-Islamic tragic tropes to foster audience empathy.
National Identity: Crafting a hero rooted in tradition yet harmonized with modern ideals.

Conclusion
Hedayat’s Dāsh Ākol is not merely a literary adaptation of Shirazi folklore but a project to redefine Iranian cultural identity on modernity’s threshold. By erasing physical flaws, reconfiguring romance, and reconstructing heroic death, Hedayat creates a character that bridges Iran’s mystical heritage and the needs of a transitioning society. These changes highlight the power of canonical narratives in shaping collective memory while underscoring the necessity of alternative narratives to uncover historical complexities.
This study demonstrates that literature not only reflects reality but actively reconstructs it. Hedayat skillfully reframed folklore into a modern mold to bolster national identity and advance intellectual discourse. However, reviving alternative narratives allows us to critique this process and unearth hidden historical layers. Ultimately, the article emphasizes preserving narrative diversity and resisting cultural homogenization.