necessitate the transport of all his household goods; thus he reduces to
a minimum the domestic furniture and utensils. No desires for strange
and fresh objects excite his mind to improvement, or alter his original
habits; he must limit his impedimenta, not increase them. Thus with a
few necessary articles he is contented. Mats for his tent, ropes
manufactured with the hair of his goats and camels, pots for carrying
fat, water-jars and earthenware pots or gourd-shells for containing
milk, leather water-skins for the desert, and sheep-skin bags for his
clothes--these are the requirements of the Arabs. Their patterns have
never changed, but the water-jar of to-day is of the same form as that
carried to the well by the women of thousands of years ago. The
conversation of the Arabs is in the exact style of the Old Testament.
The name of God is coupled with every trifling incident in life, and
they believe in the continual action of divine special interference.
Should a famine afflict the country, it is expressed in the stern
language of the bible--"The Lord has sent a grievous famine upon the
land;" or, "The Lord called for a famine, and it came upon the land."
Should their cattle fall sick, it is considered to be an affliction by
divine command; or should the flocks prosper and multiply particularly
well during one season, the prosperity is attributed to special
interference. Nothing can happen in the usual routine of daily life
without a direct connection with the hand of God, according to the
Arab's belief.

This striking similarity to the descriptions of the Old Testament is
exceedingly interesting to a traveller when residing among these curious
and original people. With the Bible in one hand, and these unchanged
tribes before the eyes, there is a thrilling illustration of the sacred
record; the past becomes the present; the veil of three thousand years
is raised, and the living picture is a witness to the exactness of the