Iran’s Gajarids Image in “The Adventures of Hajji Baba of Isphahan” and “the deceived stars”

1.Introduction
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.Methodology
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.Discussion
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.