organic conformation. (In thinking
of physical sex differences, the civilised man of modern times has
always to guard himself against being unconsciously misled by the very
exaggerated external sex differences which our unnatural method of sex
clothing and dressing the hair produces. The unclothed and natural human
male and female bodies are not more divided from each other than those
of the lion and lioness. Our remote Saxon ancestors, with their great,
almost naked, white bodies and flowing hair worn long by both sexes,
were but little distinguished from each other; while among their modern
descendants the short hair, darkly clothed, manifestly two-legged male
differs absolutely from the usually long-haired, colour bedizened,
much beskirted female. Were the structural differences between male and
female really one half as marked as the artificial visual differences,
they would be greater than those dividing, not merely any species of man
from another, but as great as those which divide orders in the animal
world. Only a mind exceedingly alert and analytical can fail ultimately
to be misled by habitual visual misrepresentation. There is not,
probably, one man or woman in twenty thousand who is not powerfully
influenced in modern life in their conception of the differences,
physical and intellectual, dividing the human male and female, by the
grotesque exaggerations of modern attire and artificial manners.)

No study of the mere physical differences between individuals of
different races would have enabled us to arrive at any knowledge of
their mental aptitude; nor does the fact that certain individuals of a
given human variety have certain aptitudes form a rational ground for
compelling all individuals of that variety to undertake a certain form
of labour.

No analysis, however subtle, of the physical conformation of the Jew
could have suggested a priori, and still less could have proved, apart
from ages of practical experience, that, running parallel with any
physical characteristics which may distinguish him from his fellows, was
an innate and unique intellectual gift in the direction of religion. The
fact that, during three thousand years, from Moses to Isaiah, through
Jesus and Paul on to Spinoza, the Jewish race has produced men who
have given half the world its religious faith and impetus, proves that,
somewhere and somehow, whether connected organically with that physical
organisation that marks the Jew, or as