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 the result of his traditions and training, there does go
this gift in the matter of religion. Yet, on the other hand, we find
millions of Jews who are totally and markedly deficient in it, and to base