and profits—as also happens between the farming partner and the cultivator. The cultivator cheats and wrongs his partner because of what he claims the latter appropriates from his property and the like: accepting gifts, for example, and taking food for himself and fodder for his animals from the cultivator’s property over a period of time without right. The cultivator therefore clips off ears of grain before the harvest, leaves grain in the stalks, straw and dust of the threshing floor, steals from his partner, and devises every possible means of theft. His partner, in turn, wrongs him physically by beating him and making him serve him, and financially by demanding expenditure to which he is not entitled, regarding this as compensation for what the cultivator has misappropriated from his property.

The same happens between the owner of the capital and the worker. The worker believes that the owner is taking his labour and wealth: he has to give him gifts and carry goods with him to trade on his behalf, reserving their profits exclusively for the owner because of their profit-sharing investment partnership. He therefore seeks compensation for his labour and wealth by misappropriating capital and profits, lying and concealing information. The owner, meanwhile, believes that the worker is misappropriating capital and profits, diverting some of his funds to expenditure on other property of the worker’s own, gifts to his friends, and similar things whose benefit is unrelated to the investment partnership. He therefore demands gifts and the like from him. Indeed, some workers give gifts only because they know that the owner seeks and desires them, thereby protecting themselves against his harm and oppression.

These dealings lead to disputes, enmity, and violations of persons, honour and property. This results from one party receiving something beyond his proportionate share of the returns, for this departs from the justice required