Sa'di's (d. 691/1292) encounter with the idol of Somnāth is among the most popular stories of his Būstān and frequently mentioned in biographies of him. Jāmī apparently believed the account, as have a number of scholars of the nineteenth and twentieth centuries, who nevertheless have expressed reservations and doubts regarding certain elements of the story, particularly Sa'di's “confused” allusions to different religious traditions. In E. G. Browne's words:

It is difficult to give more than a rough sketch of Iranian agriculture in the nineteenth century or to indicate any but the most general developments that took place in it. On the one hand, the government made very few studies of rural conditions and kept practically no statistics on land acreage or output; on the other, most foreign observers had little interest in the condition of the peasantry or agriculture as a whole. Nonetheless, because of the importance of silk in Iranian foreign trade foreign observers, especially British consuls in Rasht, took a special interest in various aspects of its culture and trade.

This paper sets itself the objective of studying production and trade in raw silk in Iran during the nineteenth century.

James Reid's objections to my analysis of tribalism rests on his identification of tribalism with the “uymaq system” of early Safavid Iran. Thus, he includes under the rubric “tribalism” the entire ensemble of social, economic, and political relations dominated by a tribal khan and his family. He argues that during the sixteenth century “pastoral, agricultural, and even urban forms of production were subjected increasingly to the command of various families of chieftains, who controlled them for their own benefit.” Indeed, he is correct, for tribal leaders dominated villages and towns in one form or another throughout Iran until the twentieth century. However, because farmers, tradesmen and, artisans fell under the domination of the tribal khans, they did not necessarily become tribal.

Reid's uses of the terms “tribalism” and “uymaq” are idiosyncratic and inconsistent.