In the modern nomads,[201] it is true, the comparative simplicity of the circumstances and the comparative thoroughness of our knowledge about them, enable us to see plainly that the local distribution of the people is in strict accordance with the local distribution of the food, in other words, with “the quantity of food the people can obtain in the actual state of their industry and habits.” We should see the same thing of the rest of the world’s inhabitants, if the complicated commerce of civilized nations did not make it less gross and palpable. The power of the earth to support life may be compared with the power of a horse to carry burdens. He is strong in proportion to the strength of his weakest part, as a chain to the strength of its weakest link; and the earth’s powers of nourishment are great in proportion to their greatness in the worst seasons of the year.[202] Again, owing to imperfect facilities for distribution, one part of a society may suffer want when another is in plenty.[203] Among the Tartars and the Arabs this is plainly seen; and it is clear, too, how the waste of life from war not only acts as a direct check on population, but checks it indirectly by repressing productive industry. Its fruits would have no chance of preservation. “Even the construction of a well requires some funds or labour in advance, and war may destroy in one day the work of many months and the resources of a whole year.”[204] When once warlike habits have become fixed, the two evils, war and scarcity, reproduce and perpetuate one another. The encouragements held out to large families by the Mohammedan religion have a like effect. “The promise of Paradise to every man who had ten children would but little increase their numbers, though it might greatly increase their misery.”[205] It could only increase their numbers if it increased their food, and it could not increase their food without changing their warlike habits into habits of industry. Failing this, it simply creates a constant uneasiness (through want and poverty) that multiplies occasions of war. Fortunately for himself, the Arab often proportions his religious obedience to the extent of his resources,[206] and in hard times, “when there is a pig at hand and no Koran,” he thinks best to eat what God has given him.