Generally enceinte estates were worked by serfs and war-captured slaves who belonged to the land. Industry not only produced luxury goods make from precious metals, unless also trade of useful tools, family unit products, and inexpensive clothing raised the living standards of umteen people. However, the pudding stone did have to be supported, and there were taxes on ports, internal trade, and gross sales as well as on estates, fields, gardens, flocks, and mines. The wages of sure-handed workers, laborers, and even women and children were strictly regulated.
"The life of Persia was political and military, rather than scotch; its wealth was based not on industry nevertheless on creator" (Durant, 1954, p. 359). Given the closeness, geographically, of Babylon, and the spread of the laws of Hammurabi, it is obvious that many of Persia's laws, especially those of personal property, were descended from the original 285 laws, which were arranged almost scientifically under the headings of Personal Property, Real Estate, Trade and Business, the Family, Injuries, and Labor. As Durant (1954) points out, this write in code was far more advanced than that of Assyria, which came about a thousand years later in the historical calendar.
Since the Persians preferred to buy rather than to make, the Babylonian macrocosm of guilds, called "tribes" did not survive here. Additionally, time ancient Persia was a power during its time, eventually, by the sixth century, it was overrun by several Arab tribes. The Umayyad Caliphate emerged as the rulers of the Islamic world. Although they maintained the Sasanians' administrative practices, the Umayyads considered Islam as primarily an Arab devotion and were wary of Persian culture.
They tried to force the Arabic words upon the Persians, leading to the demise of the Middle Persian or Pahlavi first principle in favor of the new Arabic/Persian alphabet in use to this day. They also tried to eradicate the autarkic and unique sense of Persian identity in the same way that they "Arabized" and assimilated the Egyptians and the Assyrians, but with minimal success. There then came a series of political and economic milestones in Persia:
Persia became more or less monotheistic when Zoroastrianism was declared the national godliness. In reality, religion and economic laws intermingled. And out of this concept came a detailed but simple code of morals - morals in handicraft as well as in everyday family life and piety. The code centered around what we now call The roaring Rule: "That nature alone is good which shall not do unto another whatever is not good" (Durant, 1954, p. 369).
What these laws called for, and something which was also do in Persia, was the opportunity for anyone with an economic or personal iniquity to have his case heard. However, it must be stated that while these courts of last resort were hel
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