In the translation of Adventures of Haji Baba of Ispahan، Mirza Habib Isfahani has transferred the heritage of traditional Persian writing to the modern fiction writing. Mirza Habib method in this translation in which different texts are present is as if previous texts are playing in an orchestra in this last flame of traditional prose. Amongst such texts، Sa’di’s works، especailly Gulistan، have a prominent presence. Thus، the authors of this article aim to explore intertextual relations of this work with Gulistan on the basis of Gerard Genette theory of transtextuality in three levels of explicit intertextualit، covert intertextuality (implicit) and connotative intertextuality as well as hypertextuality. The references of this translation to Gulistan and Mirza Habib’s borrowings from this work reveal the role of Sa’di’s language and expressive style in the formation of Mirza Habib’s method of writing and style. Such an attitude is، indeed، a response to the hypothesis that whether contemporary prose can be considered as the sequence of traditional prose and linguistic and expressive links of classic texts with contemporary texts can be identified or not.

The present article is a comparative study of the Adventures of Hajji Baba of Ispahan and Once Upon a Time Based on Edward Saeid’s views, which consist of center-oriented discourses of orientalism and its metaphoric contrasts. The novel the Adventures of Hajji Baba of Ispahan and the short story collection Once upon a time following the unidirectional and center-oriented discourses of orientalism present an apparently realistic description of social, political, and cultural phenomena and by ignoring the positive aspects of Iranians’ life and disregarding the dignity and the ancient civilization of Iranians, present believable images of the ethics of people in Iran and the East, in their pessimistic descriptions of Iranian characters . In fact, these two works show special views of reality in terms of narrative techniques, which have strong tendency towards the negative and holistic discourses of orientalism in terms of content, thought, and context. . The main themes of these works include the critique of politics, culture, society and in particular the Iranian ethics. Also, both works share the same style and main thought, and the methods and symbols which have been used to marginalize the eastern people in general and the Iranians in particular have been provided in a special system influenced by the orientalist narratives.

There is increasing interest in the “sociology of translation”, agents of translation, and the agency of translators in Translation Studies. But more research is needed on the actual people involved in the production, distribution, and reception of translation, and also on the factors affecting these inter-relations. In this article, the focus is on the role of intermediaries involved in the process of the Persian translation and circulation of James Morier’s picaresque novel, The Adventures of Hajji Baba of Ispahan (1824). Drawing on the political, social and cultural milieu of the 19th century Persia, the researcher contextualizes both the English and the Persian texts and shows how Mirza Habib Isfahani, the exiled interpreter, has intervened in the text in order to exercise his exilic agency. The translator’s interventions in the text show that for him the ethics of political progress was more important than the ethics of fidelity to the foreign text. The article also examines the agency of other translation agents: the English Major in charge of the editing and publication of the Persian translation in Calcutta; and a Persian dissident and copyist whose tragic death transformed his posthumous agency from a cross border copyist to a misidentified translator for more than 50 years.

James Morier’s The Adventures of Hajji Baba of Ispahan is among works in which traces of the new wave of Colonialism at the beginning of the 19th century are clearly evident, a Colonialism which, fortified by the newly-established discourse of Orientalism, employed literary texts as building blocks to expand and buttress authority and dominance of the West over the East. This paper attempts to show how Hajji Baba, as a constituent of a literary- colonial discourse, has internalized, reproduced, and reinforced the structures of Western hegemony. The discussion will be based an a study of Anglo- Persian relations of the first decades of the 19th century. In this investigation, Mories's role will be delineated and a short account of the process of gestation and development of orientalism, and Morier's place in this process will be discussed.

The Adventures of Hajji Baba of Ispahan, written by James Justinian Morier and translated by Mirza Habib Isfahani, is the first Persian novel that deals with Iranian tradition. The author narrates the story of Hajibaba, who on one hand believes in moral principles and on the other sees these principles as an obstacle to his progress. In fact, it depicts socail, ethical and cultural conduct, as well as politiocal corruption of the country under Qajarite dynasty. The present study analyzes ethical misconducts and double standards in the public. It specifially highlights the fact that moral corruption and hypocritical behaviors significantly affect characterization of the protagonists. Results reveal that ethical misconducts are done for gaining personal interests, survival, getting away from prison, and detterance of evil. In The Adventures of Hajji Baba of Ispahan, ethics is in the service of mundane affairs and values are relative. This is an indication of corruption and amoral behavior. Hajibaba's story is similar to picaresque stories, and since the satire of society and the people is an important feature of this type of story, the description of the negative aspects and immoral behaviors of the characters is highlighted in this story. However, the author's exaggeration of negative traits and attempts to make the plot more appealing contribute to portraying these paranormal behaviors.

1.Although the title name of "Adventures of Hajji Baba of Ispahan" juxtaposes with the name of James Morier, the original work belongs to an Iranian. Imitating the westerns, an Iranian immigrant had created his memoirs abroad and handed it in to Morier "to be published in the West" (Modarres Sadeghi, 2001, pp. 11-12). He had likely not added his name on the work to secure his life from the regime.     
Mirza Fathali Akhoundzadeh lived in Iran until his 15, then moved to Kafkaz, and all his life tried to inform the Iranian about the globe through literary narration.
 These two authors had some similarities and differences. The first was the thought school. The author of "The Adventures of Hajji Baba"was acquainted with the social and political life of Istanbule’s population and the Western nations and at the same time the cultural and civilization patterns of Iran. Akhoundzadeh; however, was under the influence of Russian poets, writers, and intellectuals and learned about the Western opinions through Russian language. He was not familiar with cultural and civilization patterns of the Iranian as much as the author of "The Adventures of Hajji Baba". Second, both of them believed in a change in the intellectualism of the Iranian despite they saw it from a different angle and gave different suggestions since they looked at Iran from different perspectives. Third, they both preferred humor and fiction to other styles in creating a change in Iran. And forth, for both of them the King is more of a nature than nurture; that is: a social premise at the head of an organization.
 
2.In this article, I have surveyed the similarities and differences between the two authors in thought, perspective, and the way of looking at Iran as well as reflecting the method of social, cultural, and religious situation in the nation. The methodology of surveying focuses on the details of the novels, analyzing them, and inferring the related conceptualizations.
 
3.In spite of differences, there are some typical similarities between the two works. Some of the most outstanding similarities are: 1. The description of the King: the Author of the Adventures of Hajji Baba looks at King from the perspective of ruling the nation, piety, and ethics. The king appeals to religion as a means to conserve the power. He considers for himself a position of divinity and suggests the lives and properties of his people his own belongings (see. Morier, 2001, PP. 130, 133-137, 139, 229-233, 263, 340, 349). Akhoundzadeh; however, does not realizes the king as much as the author of The Adventures of Hajji Baba; he only condemns the king’s divinity by describing him in clothing and the palace (see. Akhoundzadeh, 1977, PP. 426, 438). 2. Both of the authors give a variety of samples to illustrate the incompetency of government agents (see. Morier, 2001, PP. 20, 21, 25, 52, 188, 302-303, 340, 342; Akhoundzadeh, 1977, PP. 413-415, 445-446). 3. The authors both complain about the negligence of the law by the religious and state intellectuals. 4. Both of the authors realize maltreatment of religion and kinship ruling as the result of the king’s dictatorship and incompetency of his relatives (see. Morier, 2001, pp. 93, 355; Akhoundzadeh 1977; pp. 416, 450). Abusing the religion to accomplish nonreligious goals has been mentioned, in a bitter humor, several times in The Adventures of Hajji Baba. The author does not take religion as a social realm; he has rather a feeling for it and sympathizes for the real religious values. It is the same in the Deceived Stars; the real religious and conscientious people have no way to power pyramid. On the contrary, people who are aware of the position of religion in the community with the least knowledge may take the most advantages of it in achieving property and power. 5. For both of the authors, ethics diminishes as a result of dictatorship. They both have represented the downfall of ethical values because of widespread pretend, flattery, and libel. The frequency of ethical downfalls in the Deceived Stars is lesser than The Adventures of Hajji Baba. 6. Prevalence superstitions: in The Adventures of Hajji Baba, the regime’s members are negligent of their negligence. They do not expect developing schools as useful for the regime, and in religious learning they know nothing important except reading Koran. Medical science is only limited to which doctors. The Deceived Stars is mainly founded on a misbelief and then it is condemned. 7. Among the various traditions in Iran, both of the authors mention "Payandaz" (welcome reward) and condemn it (see. Morier, 2001, PP. 130, 140; Akhoundzadeh, 1977, p. 414). 8. Overcharging people: the author of The Adventures of Hajji Baba directly demonstrates samples of people’s oppression; in the Deceived Stars the samples are not presented as directly as The Adventures of Hajji Baba. The reader is to infer oppressions from the expressions and covert behaviors. 9. Portraying the women’s terrible condition: the author of The Adventures of Hajji Baba illustrates some examples of female conditions such as bigamy, involuntary marriage, purchasing and selling as servants, exchanging with stock, and opening Seegheh Khaneh (religious sex houses). To portray these terrible conditions, the Deceived Stars mentions involuntary marriage and divorce for women (see. Akhoundzadeh, 1977, pp. 429-430). 10. Both authors repeatedly talk about the people’s addiction to coffee, hubble bubble, and drugs (see. Morier, 2001, pp. 256, 277, 308, …; Akhoundzadeh, 1977, pp. 58, 433, 440).
Regardless of the similarities between the two works, there are some cultural affairs and traditions in The Adventures of Hajji Baba attributed to Iranians through humor and exaggeration that are not stated in Deceived Stars. A few of them are being discussed as follows:
the general prevalence of betrayal and lies: among every social class, there are people who are great liars and are quick at raising properties belonging to others.

  2.Fear and supplication: when facing with regime’s officers unreasonably reprimanding them, people usually have no choice except for supplication.

Habit of discrimination: discrimination is so widespread among occupation communities that even a barber can discriminate among his customers.

  4.Status appreciation: people appreciate status. They give big titles to those who occupy the position by stealing and lying and then bend in front of them accordingly.
  5.Extortion, bargaining, false swearing, theft and fainting in goods: exaggerating the price of the items and then discounting several times above the real price, swearing to deceive the customer, stealing and cheating in dealing are social habits in the community (see. Morier, 2001, pp. 89-90).
On the contrary, there are details in the Deceived Stars that are not present in The Adventures of Hajji Baba such as 1. the welfare needs of the community: constructing streets, bridges, caravanserai, hospital, school, well, welfare for the widow and orphans; 2. Economical, ethical, and scientific needs: distinguishing the knowledgeable from the pretending flattering knowledgeable, stopping the unreasonable interference of the custodians in religious affairs in the lives of the people, providing tuition fees for religious students, developing competent courts, providing support centers for the poor, closing the unlawful ways of extorting money from people, the necessity of employing Sadats (Children of the Prophet) in decent jobs to keep the face of the prophet’s children, focusing on capability in appointments, setting correct and transparent rules for the Court expenses, setting rules for tax collection, timely payment of the Army salaries, prohibiting usury, and so on.
 
4.Conclusion   
The author of "The Adventures of Hajji Baba" is most likely an Iranian, not Morier. This author has a relatively comprehensive knowledge of Iranian intellectual conditions and customs, culture, beliefs, psychological needs, occupations, economic situation, history, literature, relations of government institutions with the people, social oppression, lack of law and the like. He also became acquainted with the social life of the people of Istanbul and Europe, and especially their Pekarsk novels such as Gilles Blass. Comparing Iran, Istanbul, and Europe, he has written a Pekarsk novel, using humor and exaggeration to identify the flaws in the lives of Iranians. Akhundzadeh did not know as much about Iran as he did. Therefore, the works of these two have similarities and differences with each other, including: both identify incompetency of employees, kinship ruling in the power system, lack of law, lack of will to legislate the country in the ruling system, astonishing abuses of the glory of religion in society, prevalence of pretense , flattery, slander to others, superstitions, all kinds of injustices to the general public, addiction to Bang and vice versa, lack of production and will to change the status quo and lack of effort for public awareness and development of the country as the reasons for the differences between Iran and other countries . The author of "The Adventures of Hajji Baba" believes that there are magicians in Iran who penetrate the minds and psyche of the public and conquer their intellect. These magicians intensify vices such as betrayal, lies, fear of those in power, discrimination, etc., and worse, they prevent public awakening and, as a result, perpetuate the tyrannical system. Therefore, changing the current situation is a difficult task. This thinking has caused the satire of "The adventures of Hajji Baba" to be sharp and exaggerated, but Akhundzadeh is not so aware of Iranian society.

The English narrative of "the adventure of Hajji Baba of Ispahan"[1] seems to be one of the controversial literal texts for the Iranian readership with social criticism interest. This paper intends, not to refute or redeem the validity claims of this historical actualized reading or to offer an alternative, but, to put it into perspective of a spectrum of possibilities and to show how and under what contingencies, the text can actualize some other rival and salient interpretations that reverberate our contemporary horizons of social reality. Using the Ricoeurian theories of literature by applying his theory of "surplus of meaning" on the text we suggest how "The World of Text " has the potential to have different readings and in the next step, by analyzing "The World of Reader" and its dialectical relations with the world of text, we exhibit the important role of "reading" as the act of Self Reflection.

The adventures of Hajji Baba of Ispahan by James Morier is a representation of the colonized Orient. The researchers have endeavored to trace the Orientalist intentions which lie beneath the text. It reveals how the representation of the Orient and Oriental culture goes hand in hand with Imperialism in the novel. In Morier، particularly، two factors of diplomacy and writing have been integrated in one activity aiming at colonialism، which leads to the emergence of the colonial discourse concerning the inferiority and marginalization of the Orient. The present article is also an attempt to study the Occidentals’ views about the Orient as well as analyze the question of Islam. Furthermore، the following questions are explored: Through what images and discourse are the Orient and the Orientals represented? Are the Orientals and Muslims represented as the “Other”? What is the possible relationship between Hajji Baba and Imperialism? As a result، Westerners through a kind of Binary Opposition define themselves as the superior center in the world. Finally، it unveils how a nineteenth- century novel serves the discrimination in the twentieth century. Moreover، the reasons and foundations of Orientalism are highlighted and a number of cultural-social solutions are dedicated.

The translation of the novel "The Adventures of Hajji Baba Isfahani" is a turning point in the history of Persian prose literature and the history of translation into Persian; much research has been done on this novel. Ambiguities about this novel and its Persian translation have been raised and investigated, including whether the original text was written by James Murrier or did he expand the novel on the basis of a Persian text and is "Mirza Habib Isfahani" the main translator, or is it Sheikh Ahmad Rouhi as written in the First publish of this novel? This paper has attempted to make new points by relying on intra-textual cues, comparing the translation with the original text, stylistic features, and so on. This study considers the existence of a Persian text as the main text more probable. And about the second ambiguity, this article emphasizes that Mirza Habib is the main translator of the novel, also determining the contribution of Sheikh Ahmad Rouhi and Mirza Agha Khan Kermani in the translation of the novel.

In the republishing of the Adventures of Hajji Baba of Ispahan, Jamalzadeh made changes so that the language, expression, tone and writing style of Mirza Habib Isfahani were altered. His changes in the “fragments of old phrases” and “morphology and syntax of sentences” aroused the reaction of the literary community of that time. While Jamalzadeh retained the main framework of the book, his method does not correspond to any of the technical terms for critical correction of texts. In order to understand the whys and wherefores of his method for republishing the book, the present study compared and analyzed three works: Mirza Habib Isfahani’s manuscript, Phillott’s edition, and Jamalzadeh’s reprint. Twenty percent of the volume of the book was selected for analysis: the author’s preface and fifteen chapters (five chapters from the beginning, middle and end of the work). The results indicate that the changes can be subsumed under three categories: 1. reduction through deletion or replacement; 2. expansion and finding equivalents; 3. transposition of parts of speech. The largest volume of changes in the text were created by expansions and finding equivalents for words, phrases and sentences and transpositions of parts of speech while deletions and replacements were used the least. These changes serve two main purposes 1. strengthening the fictional elements of the book and 2. bringing the story closer to the understanding of the common people based on the capabilities of the popular language, in the continuation of the simple writing movement of the Qajar era. However, Jamalzadeh inflicted irreparable blows on the prose rhetoric of Mirza Habib’s translation.