These data are sufficient to verify the statement that the Jews are endowed with better health and greater longevity than Christians. It will therefore be inferred that some peculiarity exists which gives them more power of resisting disease, and renders them less susceptible to its influence. In virtue of this property their constitution readily accommodates itself to the demands of a climate which may be too severe for other non-indigenous races. Take as an example the statistics of the town of Algiers in 1856. Crebassa gives the following particulars—Of Europeans there were 1,234 births and 1,553 deaths; of Mussulmans 331 births and 514 deaths; of Jews 211 births and 187 deaths. These numbers afford a remarkable illustration of the “survival of the fittest.” Their unusual freedom from disease of particular kinds has been often noticed, and amounts nearly to immunity from certain prevalent maladies, such as those of the scrofulous and tuberculous type, which are answerable for about a fifth of the total mortality. Their comparative safety in the midst of destructive epidemics has often been the subject of comment, and was formerly used as evidence against them, on the malicious charge of disseminating disease. At the present day, and in consonance with the spirit of the age, the matter has come within the scope of the scientific inquirer, with the view of ascertaining the cause of this exceptional condition. A peculiarity of this sort must lie in the nature of things in the distinctive character of their food, habits, and customs. Their more or less strict adherence to the requirements of the Mosaic law, and to the interpretation of it given in the Talmud, are familiar to all who come in contact with them. To this code we must therefore look for an explanation of the facts under review; and here it may be stated that no prominence is given to one set of laws over another. They all begin with the formula, “And the Lord spake unto Moses, saying,” thus making no difference in point of importance between the laws of worship and those of health. These latter, therefore, carried with them the sanctions of religion, and were as much a matter of obligation as any other religious duty. It will thus be easily seen how the interweaving of the several laws relating to health and worship had the effect of giving equal permanence to both, so that as long as the one was observed the other would be in force. Though many of the details might appear arbitrary, a fuller knowledge of sanitary science has revealed a meaning not recorded in the sacred text. Moses, who was versed in all the learning of the Egyptians, was evidently acquainted with the laws of health, which he embodied in his code under divine direction. Those who are firm believers in the inspiration of the Scriptures will have no difficulty in believing that principles, given by God for the preservation of the health of the Israelite in olden times, and to