Popular Science Monthly/Volume 54/December 1898/The Racial Geography of Europe: Supplement - The Jews XVI



(Lowell Institute Lectures, 1896.)




SOCIAL solidarity, the clearest expression of which to-day is nationality, is the resultant of a multitude of factors. Foremost among these stand unity of language, a common heritage of tradition and belief, and the permanent occupation of a definite territory. The first two are largely psychological in essence. The third, a material circumstance, is necessary rather to insure the stability of the others than for its own sake; although, as we know, attachment to the soil may in itself become a positive factor in patriotism. Two European peoples alone are there which, although landless, have succeeded, notwithstanding, in a maintenance of their social consciousness, almost at the level of nationality. Both Gypsies and Jews are men without a country. Of these, the latter offer perhaps the most remarkable example, for the Gypsies have never disbanded tribally. They still wander about eastern Europe and Asia Minor in organized bands, after the fashion of the nomad peoples of the East. The Jews, on the other hand, have maintained their solidarity in all parts of the earth, even in individual isolation one from another. They wander not gregariously in tribes, often not even in families. Their seed is scattered like the plant spores of which the botanists tell us; which, driven by wind or sea, independently travel thousands of miles before striking root or becoming fecund. True, the Jews bunch wherever possible. This is often a necessity imposed for self-preservation; but in their enforced migrations their associations must change kaleidoscopically from place to place. Not all has been said even yet of the unique achievement of this landless people. That the Jews have preserved their individuality despite all mutations of environment goes without saying. They have done more. They have accomplished this without absolute unity of language. Forced of necessity to adopt the speech of their immediate neighbors, they have only where congregated in sufficient numbers been able either to preserve or to evolve a distinctive speech. In Spain and the Balkan states they make use of Spanish; in Russia and Poland they speak a corrupt German; and in the interior of Morocco, Arabic. Nevertheless, despite these discouragements of every kind, they still constitute a distinctive social unit wherever they chance to be.

This social individuality of the Jews is of a peculiar sort. Bereft of linguistic and geographical support, it could not be political. The nineteenth century, says Anatole Leroy-Beaulieu, is the age of nationality; meaning obviously territorial nationality, the product of contiguity, not birth. To this, he says, the Jew is indifferent, typifying still the Oriental tribal idea. As a result he is out of harmony with his environment. An element of dislike of a political nature on the part of the Christian is added to the irreconcilability of religious belief. It has ever been the Aryan versus the Semite in religion throughout all history, as Kenan has observed; and today it has also become the people versus the nation, as well as the Jew versus the Christian. Granted that this political dissonance is largely the fault of the Gentile, its existence must be acknowledged, nevertheless.

How has this remarkable result been achieved? How, bereft of two out of three of the essentials of nationality, has the Jew been enabled to perpetuate his social consciousness? Is the superior force of religion, perhaps abnormally developed, alone able to account for it all? Is it a case of compensatory development, analogous in the body to a loss of eyesight remedied through greater delicacy of finger touch? Or is there some hidden, some unsuspected factor, which has contributed to this result? We have elsewhere shown that a fourth element of social solidarity is sometimes, though rarely, found, in a community of physical descent. That, in other words, to the cementing bonds of speech, tradition, belief, and contiguity, is added the element of physical brotherhood—that is to say, of race. Can it be that herein is a partial explanation of the social individuality of the Jewish people? It is a question for the scientist alone. Race, as we constantly maintain, despite the abuses of the word, really is to be measured only by physical characteristics. The task before us is to apply the criteria of anthropological science, therefore, to the problems of Jewish derivation and descent. Only incidentally and as matters of contributory interest shall we consider the views of
PSM V54 D177 Geographical distribution of jews.png

the linguists, the archæologists, and the students of religious traditions. Our testimony is derived from facts of shape of head, color of hair and eye, of stature, and the like. These alone are the data indicative of racial descent. To these the geographer may add the probabilities derived from present distribution in Europe. No more do we need to settle the primary racial facts. Further speculations concerning matters rather than men belong to the historian and the philologist.

The number and geographical distribution of the chosen people of Israel is of great significance in its bearing upon the question of their origin.[2] While, owing to their fluid ubiquitousness, it is exceedingly difficult to enumerate them exactly, probability indicates that there are to-day, the world over, between eight and nine million Jews. Of these, six or seven million are inhabitants of Europe, the remainder being sparsely scattered over the whole earth, from one end to the other.

Their distribution in Europe, as our map opposite shows, is exceedingly uneven. Fully one half of these descendants of Jacob reside in Russia, there being four or five million Jews in that country alone. Austria-Hungary stands next in order, with two million odd souls. After these two there is a wide gap. No other European country is comparable with them except it be Germany and Roumania with their six or seven hundred thousand each. The British Isles contain relatively few, possibly one hundred thousand, these being principally in London. They are very rare in Scotland and Ireland—only a thousand or fifteen hundred apiece. Holland contains also about a hundred thousand, half of them in the celebrated Ghetto at Amsterdam. Then follow France with eighty thousand more or less, and Italy with perhaps two thirds as many. From Scandinavia they have always been rigidly excluded, from Sweden till the beginning and from Norway until nearly the middle of this century. Spain, although we hear much of the Spanish Jew, contains practically no indigenous Israelites. It is estimated that there were once about a million there settled, but the persecutions of the fifteenth century drove them forth all over Europe, largely to the Balkan states and Africa. There are a good many along these Mediterranean shores of Africa, principally in Morocco and Tripoli. The number decreases as we approach Egypt and Palestine, the ancient center of Jewish dispersion. As to America, it is estimated, although we know nothing certainly, that there are about a half million Jews scattered through our cities in the United States. New York city, according to the last census, contained about eighty thousand Poles and Russians, most of whom, it may be assumed, were Jews. But they have come since in ever-increasing numbers, with the great exodus from Russia, at the rate of scores of thousands annually. A recent writer places their present number in New York city at a quarter of a million. The British provinces, on the other hand, do not seem to offer great attractions; as late as 1870, for example, the census in Nova Scotia could not discover a solitary Jew. A more suggestive index of the problems of Jewish distribution, however, is offered in the ratio of the number of Jews to the entire population. This is directly illustrated by our map. To be sure, this represents the situation twenty years ago, but no great change in relativity is to be suspected since that time. Even the wholesale exodus from Russia of recent years has not yet drawn off any large proportion of its vast body of population. Inspection of our map shows that the relative frequency of Jews increases in proportion to the progressive darkening of the tints. This brings out with startling clearness the reason for the recent anti-Semitic uprisings in both Russia, Austria, and the German Empire. A specific "center of gravity" of the Jewish people, as Leroy-Beaulieu puts it, is at once indicated in western Russia. The highest proportion, fifteen per cent, more or less, appears, moreover, to be entirely restricted to the Polish provinces, with the sole exception of the government of Grodno. About this core lies a second zone, including the other west Russian governments, as well as the province of Galicia in the Austro-Hungarian Empire. Germany, as it appears, is sharply divided from its eastern neighbors, all along the political frontier. Not even its former Polish territory, Posen, is to-day relatively thickly settled with Jews. Hostile legislation it is, beyond a doubt, which so rigidly holds back the Jew from immigration along this line. Anti-Semitismus is not, therefore, to-day to any great extent an uprising against an existing evil; rather does it appear to be a protest against a future possibility. Germany shudders at the dark and threatening cloud of population of the most ignorant and wretched description which overhangs her eastern frontier. Berlin must not, they say, be allowed to become a new Jerusalem for the horde of Russian exiles. That also is our American problem. This great Polish swamp of miserable human beings, terrific in its proportions, threatens to drain itself off into our country as well, unless we restrict its ingress. As along the German frontier, so also toward the east, it is curious to note how rapidly the percentage of Jews decreases as we pass over into Great Russia. The governments of St. Petersburg, Novgorod, and Moscow have no greater Jewish contingent of population than has France or Italy; their Jewish problem is far less difficult than that of our own country is bound to be in the future. This clearly defined eastern boundary of Judenthum is also the product of prohibitive legislation. The Jews are by law confined within certain provinces. A rigid law of settlement, intended to circumscribe their area of density closely, yields only to the persuasion of bribery. Not Russia, then, but southwestern Russia alone, is deeply concerned over the actual presence of this alien population. And it is the Jewish element in this small section of the country which constitutes such an industrial and social menace to the neighboring empires of Germany and Austria. In the latter country the Jews seem to be increasing in numbers almost four times as rapidly as the native population. The more elastic boundaries of Jewish density on the southeast, on the other hand, are indicative of the legislative tolerance which the Israelites there enjoy. Wherever the bars are lowered, there does this migratory human element at once expand.

The peculiar problems of Jewish distribution are only half realized until it is understood that, always and everywhere, the Israelites constitute pre-eminently the town populations.[3] They are not widely disseminated among the agricultural districts, but congregate in the commercial centers. It is an unalterable characteristic of this peculiar people. The Jew betrays an inherent dislike for hard manual or outdoor labor, as for physical exercise or exertion in any form. He prefers to live by brain, not brawn. Leroy-Beaulieu seems to consider this as an acquired characteristic due to mediæval prohibition of land ownership or to confinement within the Ghetto. To us it appears to be too constant a trait the world over to justify such a hypothesis. Fully to appreciate, therefore, what the Jewish question is in Polish Russia, we must always bear this fact in mind. The result is that in many parts of Poland the Jews form an actual majority of the population in the towns. This is the danger for Germany also. Thus it is Berlin, not Prussia at large, which is threatened with an overload of Jews from the country on the east. This aggregation in urban centers becomes the more marked as the relative frequency for the whole country lessens. Thus in Saxony, which, being industrial, is not a favorite Jewish center, four fifths of all the Jewish residents are found in Dresden and Leipsic alone.[4] This is probably also the reason for the lessened frequency of Jews all through the Alpine highlands, especially in the Tyrol. These districts are so essentially agricultural that few footholds for the Jew are to be found.

A small secondary center of Jewish aggregation appears upon our map to be manifested about Frankfort. It has a peculiar significance. The Hebrew settlers in the Rhenish cities date from the third century at least, having come there over the early trade routes from the Mediterranean. Germany being divided politically, and Russia interdicting them from 1110, a specific center was established, especially in Franconia, Frankfort being the focus of attraction. Then came the fearful persecutions all over Europe, attendant upon the religious fervor of the Crusades. The Polish kings, desiring to encourage the growth of their city populations, offered the rights of citizenship to all who would come, and an exodus in mass took place. They seem to have been welcomed, till the proportions of the movement became so great as to excite alarm. Its results appear upon our map. Thus we know that many of the Jews of Poland came to Russia as a troublesome legacy on the division of that kingdom. At the end of the sixteenth century but three German cities remained open to them—namely, Frankfort, Worms, and Furth.[5] Yet it was obviously impossible to uproot them entirely. To their persistence in this part of Germany is probably due the small secondary center of Jewish distribution, which we have mentioned, indicated by the darker tint about Frankfort, and including Alsace-Lorraine. Here is a relative frequency, not even exceeded by Posen, although we generally conceive of this former Polish province as especially saturated with Jews. It is the only vestige remaining to indicate what was at one time the main focus of Jewish population in Europe. It affords us a striking example of what legislation may accomplish ethnically, when supplemented, or rather aggravated, by religious and economic motives.

Does it accord with geographical probability to derive our large dark area of present Jewish aggregation entirely from the small secondary one about Frankfort, which, as we have just said, is the relic of a mediæval center of gravity? The question is a crucial one for the alleged purity of the Russian Jew; for the longer his migrations over the face of the map, the greater his chance of ethnic intermixture. A moot point among Jewish scholars is, as to the extent of this exodus from Germany into Poland. Bershadski has done much to show its real proportions in history. Talko-Hryncewicz[6] and Weissenberg,[7] among anthropologists, seem to be inclined to derive this great body of Polish Jews from Palestine by way of the Rhone-Rhine-Frankfort route. They are, no doubt, partially in the right; but the mere geographer would rather be inclined to side with Jacques.[8] He doubts whether entirely artificial causes, even mediæval persecutions, would be quite competent for so large a contract. There is certainly some truth in Harkavy's theory, so obly championed by Ikof (1884), that a goodly proportion of these Jews came into Poland by a direct route from the East. Most Jewish scholars had placed their first appearance in southern and eastern Russia, coming around the Black Sea, as early as the eighth century. Ikof, however, finds them in the Caucasus and Armenia one or two centuries before Christ. Then he follows them around, reaching Ruthenia in the tenth and eleventh centuries, arriving in Poland from the twelfth to the fourteenth. The only difficulty with this theory is, of course, that it leaves the language of the Polish Jews out of consideration. This is, in both Poland and Galicia, a corrupted form of German, which in itself would seem to indicate a western origin. On the other hand, the probabilities, judging from our graphic representation, would certainly emphasize the theory of a more general eastern immigration directly from Palestine north of the Black and Caspian Seas. The only remaining mode of accounting for the large center of gravity in Russia is to trace it to widespread conversions, as the historic one of the Khozars. Whichever one of these theories be correct—and there is probability of an equal division of truth among them all—enough has been said to lead us geographically to suspect the alleged purity of descent of the Ashkenazim Jew. Let us apply the tests of physical anthropology.

Stature.—A noted writer, speaking of the sons of Judah, observes: "It is the Ghetto which has produced the Jew and the Jewish race; the Jew is a creation of the European middle ages; he is the artificial product of hostile legislation." This statement is fully authenticated by a peculiarity of the Israelites which is everywhere noticeable. The European Jews are all undersized; not only this, they are more often absolutely stunted. In London they are about three inches shorter than the average for the city. Whether they were always so, as in the days when the Book of Numbers (xiii, 33) described them "as grasshoppers in their own sight," as compared with the Amorites, sons of Anak, we leave an open question. We are certain, however, as to the modern Jew. He betrays a marked constancy in Europe at the bodily height of about five feet four inches (1.63 metre) for adult men. This, according to the data afforded by measurements of our recruits during the civil war, is about the average of American youth between the ages of fifteen and sixteen, who have still three, almost four, inches more to grow. In Bosnia, for example, where the natives range at about the American level—that is to say, among the very tallest in the world (1.72 metre)—the Jews are nearly three inches and a half shorter on the average.[9] If we turn to northern Italy, where Lombroso has recently investigated the matter, we apparently find the Jew somewhat better favored by comparison. He is in Turin less than an inch inferior to his Italian neighbors. But why? Not because taller than in the case of Bosnia, for his stature in both places is the same. The difference decreases, not because the Jew in Piedmont is taller, but solely because the north Italians are only of moderate height. So it goes all over Austria and Russia: the diminutiveness is plainly apparent,[10] There is "in all Europe only a single exception to the rule we have cited. Anutchin finds them in Odessa and Riga slightly to exceed the Christians. In order to emphasize this point it will repay us to consider the adopted fatherland of the Jews a bit more in detail.

Our map herewith shows a general average of stature for Poland by districts. This unhappy country appears to be populated by the shortest human beings north of the Alps; it is almost the most stunted in all Europe. The great majority of the districts, as our map shows, are characterized by a population whose adult men scarcely average five feet four inches (1.62 metre) in height. This is more than half a head shorter than the type of the British Isles or northern Germany. What is the meaning of this? Is it entirely the fault of the native Poles? We know that the northern Slavs are all merely mediocre in stature. But this depression is too serious to be accounted for in this way; and further analysis shows that the defect is largely due to the presence of the vast horde of Jews, whose physical peculiarity drags down the average for the entire population.[11] This has been proved directly. Perhaps the deepest pit in this great "misery spot," as we have termed such areas of dwarfed population elsewhere, is in the capital city of Warsaw, where Elkind found the average stature of two hundred male Jews to be less than five feet three inches and a half (1.61 metre).[12] The women were only four feet eleven inches tall on the average. Compare the little series of maps given on pages 172 and 173 if further proof of this national peculiarity be needed. Two of these, it will be observed, give the average height of Jews and Poles respectively, dividing the city into districts. The social status of these districts is shown upon our third map. Comparison of these three brings out a very interesting sociological fact, to which we have already called attention in our earlier papers.[13] The stature of men depends in a goodly measure upon their environment. In the wards of the city where prosperity resides, the material well-being tends to produce a stature distinctly

PSM V54 D185 Stature of polish people.png

above that of the slums. In both cases, Poles and Jews are shortest in the poorer sections of the city, dark tinted on the maps. The correspondence is not exact, for the number of observations is relatively small; but it indicates beyond a doubt a tendency commonly noticeable in great cities. But to return to our direct comparison of Poles and Jews; the deficiency of the latter, as a people, is perfectly apparent. The most highly favored Jewish population socially, in the whole city of Warsaw in fact, can not produce an average stature equal to that of the very poorest Poles; and this, too, in the most miserable section of the capital city of one of the most stunted countries in Europe.

We may assume it as proved, therefore, that the Jew is to-day a very defective type in stature. He seems to be susceptible to favorable influences, however; for in London, the West End prosperous

PSM V54 D186 Stature of poles and jews in warsaw.png

Jews almost equal the English in height, while they at the same time surpass their East End brethren by more than three inches.[14] In Russia also they become taller as a class wherever the life conditions become less rigorously oppressive. They are taller in the fertile Ukraine than in sterile Lithuania; they sometimes boast of a few relatively tall men.[15] These facts all go to show that the Jew is short, not by heredity, but by force of circumstances; and that where he is given an even chance, he speedily recovers a part at least of the ground lost during many ages of social persecution. Jacobs mentions an interesting fact in this connection about his upper-class English Jews. Close analysis of the data seems to show that, for the present at least, their physical development has been stretched nearly to the upper limit; for even in individual cases the West End Jews of London manifest an inability to surpass the height of five feet nine inches. So many have been blessed by prosperity that the average has nearly reached that of the English; but it is a mean stature of which the very tall form no component part. Thus perhaps does the influence of heredity obstruct the temporary action of environment.

Whether this short stature of the Jew is a case of an acquired characteristic which has become hereditary, we are content to leave an open question. All we can say is, that the modern Semites in Arabia and Africa are all of goodly size, far above the Jewish average.[16] This would tend to make us think that the harsh experiences of the past have subtracted several cubits from the stature of the people of Israel. In self-defense it must be said that the Christian is not entirely to blame for the physical disability. It is largely to be ascribed to the custom of early marriages among them. This has probably been an efficient cause of their present degeneracy in Russia, where Tschubinsky describes its alarming prevalence. Leroy-Beaulieu says that it is not at all uncommon to find the combined age of husband and wife, or even of father and mother, to be under thirty years. The Shadchan, or marriage broker, has undoubtedly been an enemy to the Jewish people within their own lines.

PSM V54 D187 Social status of people of warsaw.png

In the United States, where they are, on the other hand, on the up grade socially, there are indications that this age of marriage is being postponed, perhaps even unduly,[17]

A second indication in the case of the Jew of uncommonly hard usage in the past remains to be mentioned. These people are, anthropologically as well as proverbially, narrow-chested and deficient in lung capacity. Normally the chest girth of a well-developed man ought to equal or exceed one half his stature, yet in the case of the Jews as a class this is almost never the case. Majer and Kopernicki[18] first established this in the case of the Galician Jews. Stieda[19] gives additional testimony to the same effect. Jacobs[20] shows the English Jews distinctly inferior to Christians in lung capacity, which is generally an indication of vitality. In Bosnia, Glück[21] again refers to it as characteristic. Granted, with Weissenberg,[22] that it is an acquired characteristic, the effect of long-continued subjection to unfavorable sanitary and social environment, it has none the less become a hereditary trait; for not even the perhaps relatively recent prosperity of Jacobs's West End Jews has sufficed to bring them up to the level of their English brethren in capacity of the lungs.

At this point a surprising fact confronts us. Despite the appearances of physical degeneracy which we have noted, the Jew betrays an absolutely unprecedented tenacity of life. It far exceeds, especially in the United States, that of any other known people.[23]: This we may illustrate by the following example: Suppose two groups of one hundred infants each, one Jewish, one of average American parentage (Massachusetts), to be born on the same day. In spite of all the disparity of social conditions in favor of the latter, the chances, determined by statistical means, are that one half of the Americans will die within forty-seven years; while the first half of the Jews will not succumb to disease or accident before the expiration of seventy-one years. The death rate is really but little over half that of the average American population. This holds good in infancy as in middle age. Lombroso has put it in another way. Of one thousand Jews born, two hundred and seventeen die before the age of seven years; while four hundred and fifty-three Christians—more than twice as many—are likely to die within the same period. This remarkable tenacity of life is well illustrated by the following table from a most suggestive article by Hoffmann.[24] We can not forbear from reproducing it in this place.

Death Rates per 1,000 Population in the Seventh, Tenth, and Thirteenth Wards of New York City, 1890, by Place of Birth.

Ages. Total. United States
(includes col-
Ireland. Germany. Russia and
(mostly Jews)
Total 25.25 45.18 36.94 22.14 16.71
Under 15 years 41.28 62.25 40.71 30.38 32.31
15 to 25 years 7.55 9.43 15.15 7.14 2.53
25 to 65 years 21.64 25.92 39.51 21.20 7.99
65 and under 104.72 105.96 120.92 88.51 84.51

From this table it appears, despite the extreme poverty of the Russian and Polish Jews in the most densely crowded portions of New York; despite the unsanitary tenements, the overcrowding, the long hours in sweat shops; that nevertheless, a viability is manifested which is simply unprecedented. Tailoring is one of the most deadly occupations known; the Jews of New York are principally engaged in this employment; and yet they contrive to live nearly twice as long on the average as their neighbors, even those engaged in the outdoor occupations.

Is this tenacity of life despite every possible antagonistic influence, an ethnic trait; or is it a result of peculiar customs and habits of life? There is much which points to the latter conclusion as the correct one. For example, analysis of the causes of mortality shows an abnormally small proportion of deaths from consumption and pneumonia, the dread diseases which, as we know, are responsible for the largest proportion of deaths in our American population. This immunity can best be ascribed to the excellent system of meat inspection prescribed by the Mosaic laws. It is certainly not a result of physical development, as we have just seen. Hoffmann cites authority showing that in London often as much as a third of the meats offered for sale are rejected as unfit for consumption by Jews. Is not this a cogent argument in favor of a more rigid enforcement of our laws providing for the food inspection of the poor?

A second cause conducive to longevity is the sobriety of the Jew, and his disinclination toward excessive indulgence in alcoholic liquors. Drunkenness among Jews is very rare. Temperate habits, a frugal diet, with a very moderate use of spirits, render the proportion of Bright's disease and affections of the liver comparatively very small. In the infectious, diseases, on the other hand, diphtheria and the fevers, no such immunity is betrayed. The long-current opinion that the Jews were immune from cholera and the other pestilences of the middle ages is not. to-day accepted. A third notable reason for this low death rate is also, as Hoffmann observes, the nature of the employment customary among Jews, which renders the proportion of deaths from accidental causes exceedingly small. In conclusion, it may be said that these people are prone to nervous and mental disorders; insanity, in fact, is fearfully prevalent among them. Lombroso asserts it to be four times as frequent among Italian Jews as among Christians. This may possibly be a result of close inbreeding in a country like Italy, where the Jewish communities are small. It does not, however, seem to lead to suicide, for this is extraordinarily rare among Jews, either from cowardice, as Lombroso suggests; or more probably for the reason cited by Morselli—namely, the greater force of religion and other steadying moral factors.

[To be continued.]

  1. In the preparation of this article I have to acknowledge the courtesy of Mr. Joseph Jacobs, of London, whose works in this line are accepted as an authority. In its illustration I have derived invaluable assistance from Dr. S. Weissenberg, of Elizabethgrad, Russia, and Dr. L. Bertholon, of Tunis. Both these gentlemen have loaned me a large number of original photographs of types from their respective countries. Dr. Bertholon has also taken several especially for use in this way. The more general works upon which we have relied are: R. Andree, Zur Volkskunde der Juden, Bielefeld, 1881; A. Leroy-Beaulieu, Les Juifs et l'antisemitisme, Paris, 3e éd. 1893; and C. Lombroso, Gli Antisemitismo, Torino, 1894. For all other authorities to whom reference is made by name and year, consult our comprehensive Bibliography of the Anthropology and Ethnology of Europe, in a forthcoming Special Bulletin of the Boston Public Library. In its index under "Jews" and "Semites" will be found an exhaustive list of authorities given chronologically.
  2. Andree, 1881, pp. 194 et seq., with tables appended; Jacobs, 1886 a, p. 24; and quite recently A. Leroy-Beaulieu, 1893, chapter i, are best on this. Tschubinsky, 1877, gives much detail at first hand on western Russia. In the Seventeenth Annual Report of the Anglo-Jewish Association, London, 1888, is a convenient census, together with a map of distribution for Europe. On America, no official data of any kind exist. The censuses have never attempted an enumeration of the Jews. Schimmer's results from the census of 1880 in Austria-Hungary are given in Statistische Monatsschrift, vii, p. 489 et seq.
  3. This is clearly shown by Schimmer in Statistische Monatsschrift, vii, pp. 489 et seq.
  4. See also map in Kettler, 1880.
  5. J. C. Majer (1862) ascribes the shortness of stature in Furth to this Jewish influence,
  6. 1892.
  7. 1895, p. 577.
  8. 1891.
  9. Glück, 1896; and Weisbach, 1877 and 1895 a.
  10. Majer and Kopernicki, 1877, p. 36, for Ruthenia; Stieda, 1883, p. 70; Anutchin, 1889, p. 114, etc.
  11. Zakrezewski, 1891, p. 38. In the October Monthly our stature map of all Russia brings out the contrast very strongly.
  12. Centralblatt für Anthropologie, iii, p. 66. Uke, cited by Andree, 1881, p. 32, agrees.
  13. Popular Science Monthly, vol. li, p. 20 et seq. (May, 1897), and vol. lii, p. 602 (March, 1898).
  14. Jacobs, 1889, p. 81.
  15. Talko-Hryncewicz, 1892, pp. 7 and 58.
  16. Collignon, 1887 a, pp. 211 and 326; and Bertholon, 1892, p. 41.
  17. Jacobs, 1891, p. 50, shows it to be less common in other parts of Europe. In the United States, Dr. Billings finds the marriage rate to be only 7.4 per 1,000—about one third that of the Northeastern States.
  18. 1877, p. 59.
  19. 1883, p. 71.
  20. 1889, p. 84.
  21. 1896, p. 591.
  22. 1895, p. 374.
  23. On Jewish demography, consult the special appendix in Lombroso, 1874; Andree, 1881, p. 70; Jacobs, 1891, p. 49. Dr. Billings, in Eleventh United States Census, 1890, Bulletin No. 19, gives data for our country. On pathology, see Buschan, 1895.
  24. The Jew as a Life Risk. The Spectator (an actuarial journal) 1895, pp. 222-224, and 233, 234). Lagneau, 1861, p. 411, speaks of a viability in Algeria even lower than, that of the natives.