Old Women of Iranian Folklore

The Archetype of the Old Woman

In Iranian folklore, the figure of the old woman appears in two extremes: the nurturing grandmother who feeds and protects, and the terrifying crone who steals and devours. This duality reflects the double-edged nature of maternal power in Persian consciousness.

The Child-Thieves

Nane Har Dom (ننه هر دُم) - The Tail Woman

Region: Tehran

Appearance: Old woman whose body is covered with tails of various animals

Method: Confronts disobedient children, asks which animal tail they want to be strangled with (presenting punishment as "choice"—twisted Dāvar logic)

In Némand:

• Tier: 1
• Alignment: Angra (feeds on fear and parental authority anxiety)
• Purpose: Folk enforcement of discipline. Not actually fatal—traumatizes rather than kills. Children genuinely misbehaving attract her.
• Mechanics: Corrupted Dāvar (judgment) + Daryāft (reception of misbehavior). Literally manifests where discipline breaks down.

Story Hint: Protagonist protecting orphan child. Child misbehaves constantly. Nane Har Dom begins appearing (shadow with tails). Protagonist realizes: entity won't leave until child learns discipline. Must actually parent (teach responsibility) to banish div. Can't solve with violence—requires character growth in child.

Nane Andar Ghorabā (Mother of Exile)

Region: Fasa, Fars Province (widespread in Fars generally)

Appearance: Old woman with white hair, traditional Fasa women's clothing

Method: Abducts children who harass adults, takes them far from home

In Némand:

• Tier: 1-2
• Nature: Enforcer of social respect. Feeds on disrespect toward elders.
• Non-Fatal: Returns children eventually (lost, scared, but alive). Teaches lesson through terror of abandonment.

Omme Khazra va-Allif (ام خضره و اللیف) - Mother of Greenery

Region: Shadegan, Khuzestan (palm groves)

Appearance: Old woman with hair like palm branches covering her body

Method: Kidnaps children playing in palm groves

In Némand:

• Tier: 1-2
• Nature: Div fragment bound to palm trees. Territorial—only attacks in her specific habitat.
• Environmental Connection: Hair = palm fronds shows div absorbing characteristics of location. Not inherently plant-creature—div that adapted to palm grove environment.
• Weakness: Cannot leave palm groves. Outside habitat, powerless.

Pīrezan Mārku (پیرزن مارکو) - The Terror Grandmother

Region: Kabudarahang, Hamadan

Appearance: Terrifying old woman

Method: Simply frightens children (fear itself is purpose)

In Némand:

• Tier: 1
• Feeding: Pure terror (simplest form of Angra consumption)
• Note: One of simplest div fragments. No elaborate method—just scary. Shows div spectrum from sophisticated (Spazg's manipulation) to basic (Pirezan's raw fear).

The Benevolent Grandmothers

Xēyr Bar Kar (خیر بر کر) - The Blessing Bringer

(See full entry in "Benevolent Spirits & Helpers of the Land")

Summary: Appears as bird or old woman. Distributes prosperity on Yalda Night. Pure Spenta fragment.

Ambiguous Figures

Fatima Khanum (فاطماخانم)

Region: Extremely widespread (dozens of name variants across provinces)

Alternative Names: Fatak Fataku, Fatlu, Fatemeh Galan, Mah Banu, Mah Balu, Fatemeh Yatam, Fat-Fatuk, Fatima Khalaa, Fatemeh Baji, Fatemeh Mah-Pishani, Fatemeh Niseh, Mahi

Nature: Extremely complex—appears to be multiple entities with same base name

Behavior: Varies wildly by region. Sometimes protective, sometimes threatening. Association with moon/water (Mahi = fish, Mah = moon).

In Némand:

• Theory: Not single entity. "Fatima/Fatemeh" is extremely common female name in Islamic Iran. Multiple consciousness-fragments from different historical Fatimas merged into regional spirits.
• Tier: Varies (1-3 depending on specific regional manifestation)
• Alignment: Depends on specific variant

Story Hint: Protagonist encounters "Fatima Khanum" in multiple provinces—realizes each is different entity despite same name. Investigation reveals consciousness phenomenon: beloved name creates resonance, multiple fragments attach to it. Teaches complexity of folklore vs. reality.

The Pattern of Old Women

Notice the archetype appears in benevolent (Xēyr Bar Kar), threatening (Nane Har Dom), and ambiguous (Fatima variants) forms. This reflects Persian cultural view of elderly women:

• Respected: Grandmothers as wise, nurturing, blessing-givers
• Feared: Crones as uncanny, powerful, dangerous when angered
• Authoritative: Enforce social norms (discipline children, punish disrespect)

In your magic system, this makes sense: elderly women have accumulated consciousness through long life. Their will is strong. If Spenta-aligned, they become blessers. If Angra-aligned or twisted, they become terrors. Age + consciousness = power (regardless of physical weakness).

Writer's Application

Old Woman Archetype as Plot Device:

• Mentor Figure: Wise grandmother teaching protagonist folk magic
• Guardian: Village elder who maintains traditional wards
• Threat: Corrupted crone serving Zahhak
• Test: Disguised Yazata fragment appearing as beggar woman (helping her = blessing, refusing = curse)

This archetype is so ingrained in Persian folklore that using it makes your world feel authentic. Just ensure variety: not all old women are same character type.