The poet half apologises for introducing this story into the Sháhnáma, but pleads that we live in a world of wonders. The tale runs thus: Complaints are brought to Kai Khusrau of the ravages made among the herds by a certain onager which the Sháh perceives to be the dív Akwán. Accordingly he sends Rustam to the rescue, who is, however, taken at a disadvantage by the dív, and only saves his life by his ready wit. He then falls in with Afrásiyáb and his meiny, and defeats them single­handed. Afterward he again encounters Akwán, slays him, and returns home in triumph.

This story is a variation on the theme “the devil is an ass.” Firdausí probably introduced it into the Sháhnáma to explain the references in Part V. Afrásiyáb uses, “the boulder of the dív Akwán,” to cover the entrance of the pit in which Bízhan is imprisoned. Rustam, when he comes to deliver Bízhan, is represented as lifting the stone single-handed and flinging it far away.*

In Zoroastrian theology Urmuzd was supposed to be surrounded by impersonations of his own divine qualities, who were known as the Ameshaspentas, “the immortal well-doers.” They were six in number, and among them was one named Vohu Manau, i.e. Good Thought. Corresponding to these on Áhriman's side were six impersonations of his evil qualities, one of which was Akem Manau, i.e. Bad Thought. These good and evil impersonations were opposed to one another in pairs. Vohu Manau, for instance, was antagonised by Akem Manau. It has been suggested by Professor Nöldeke that Akwán is a mistake of Firdausí or of his authorities for Akúmán, and that the dív Akwán is really none other than Akem Manau in disguise.*

Similarly Aaishma daéva (dív), the demon of wrath, appears to be the Asmodeus of the Book of Tobit.