LITMIR.BIZ

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dangers but for timely warning, this book has been especially written. To my professional brothers the book will prove a source of instruction and recreation, for, while it contains a lot of pathology regarding the moral and physical reasons why circumcision should be performed, which might be as undigestible as a mess of Boston brown bread and beans on a French stomach, I have endeavored to make that part of the book readable and interesting. The operative chapter will be particularly useful and interesting to physicians, as I have there given a careful and impartial review of all the operative procedures—from the most simple to the most elaborate—besides paying more than particular attention to the subject of after-dressings. The part that relates to the natural history of man will interest all manner of people. I regret that the tabular statistics are not to be had, but in this regard we must use our best judgment from the material we have on hand; at any rate, I have tried to furnish a sufficiency of facts, so that, unless the reader is too overexacting, he will not find much difficulty in arriving at a conclusion on the subject.

      P. C. Remondino, M.D.

      San Diego, California, 1891.

INTRODUCTION.

       Table of Contents

      This book is the amplification of a paper, the subject of which was, “A Plea for Circumcision; or, the Dangers that Arise from the Prepuce,” which was read at the meeting of the Southern California Medical Society, at Pasadena, in December, 1889. The material gathered for that paper was more than could be used in the ordinary limits of a society paper; it was gathered and ready for use, and this suggested its arrangement into book form. The subject of the paper was itself suggested by a long and personal observation of the changes made in man by circumcision. From the individual observation of cases, it was but natural to wish to enlarge the scope of our observation and comparison; this naturally led to a study of the physical characteristics of the only race that could practically be used for the purpose. This race is the Jewish race. On carefully studying into the subject, I plainly saw that much of their longevity could consistently be ascribed to their more practical humanitarianism, in caring for their poor, their sick, as well as in their generous provision for their unfortunate aged people. The social fabric of the Jewish family is also more calculated to promote long life, as, strangely as it may seem, family veneration and family love and attachment are far more strong and practical among this people than among Christians, this sentiment not being even as strong in the Christian races as it is in the Chinese or Japanese. It certainly forms as much of a part of the teachings of Christianity as it does of Judaism, Buddhism, or Confucianism, only Christians, as a mass, have practically forgotten it. The occupation followed by the Jews also in a certain degree favors longevity, and the influence on heredity induced by all these combined conditions goes for something. But it is not alone in the matter of simple longevity—although that implies considerable—that the Jewish race is found to be better situated. Actual observations show them to be exempt from many diseases which affect other races; so that it is not only that they recover more promptly, but that they are not, as a class, subjected to the loss of time by illness, or to the consequent sufferings due to illness or disease, in anything like or like ratio with other people.

      There is also a less tendency to criminality, debauchery, and intemperance in the race; this, again, can in a measure be ascribed to their family influence, which even in our day has not lost that patriarchal influence which tinges the home or family life in the Old Testament. Crimes against the person or property committed by Jews are rare. They likewise do not figure in either police courts or penitentiary records; they are not inmates of our poor-houses, but, what is also singular, they are never accused of many silly crimes, such as indecent exposures, assaults on young girls; nor do they figure in any such exposures as the one recently made by the Pall Mall Gazette.

      After allowing all that, which we can, in its fullest limit, to religion, family, or social habit, there is still a wide margin to be accounted for. This has naturally let the inquiry, followed in the course of this book, into a careful review of the Jewish people; into their religion and its character, its relation to other creeds, and to the world’s history; into their many wanderings, and into the dispersion, and we have even been obliged to follow them into the midst of the people among whom they have become nationed, to try, if possible, to find the cause of this racial difference in health, resistance to disease, decay, and death. It has been necessary, in following out the research, to give a condensed résumé of the religious, political, and social condition of the Jewish commonwealth, which, although in a state of dispersion, still exists. I need offer no apology for the extended notice this has received in the course of the book. We read with increasing interest either Hallam or May, Buckle or Guizot, through the spasmodic, halting, retrograding, advancing, erratic, aimless, and accidental phases that England has plowed through, from the days of goutless, simple, and chaste, but barbarian England of the Saxons, to the present civilized, enlightened, gouty, “Darkest England” of General Booth; and, after all is said and done, we are no wiser in any practical resulting good. We simply know that the English people, so to speak, have, as it were, gone through the figures of some social aspects, as if dancing the “Lancers,” with its forward and back movements, gallop, etc., and have finally sat down, better dressed and better housed, but in an acquired state of moral and physical degeneration. The Briton of Queen Victoria is not the Briton of Queen Boadicea, either morally or physically. On the other hand, the system of sociological tables adopted by Herbert Spencer would have but little to record for some six thousand years—either in religion, morals, or physique—as making any changes in the history of that simple people which, in the mountainous regions of Ur, in distant Armenia, started on its pilgrimage of life and racial existence; in one branch of the family—that of Ishmael—the changes to be recorded are so invisible that its descendants may really be said to live to-day as they lived then. So that I do not feel that I need to apologize for the space I have given to this subject in the course of the book. The causes that make these racial distinctions should be of interest alike to the moralist, theologist, sociologist, and to the physician.

      Ecclesiastical writers and moralists, as well as writers of fiction or dramatizers, can write on anything they please, and it is eagerly taken up and read by the people generally, either of high or low degree, alike; and somehow these people seem never to require an apology on the part of the author, for having attempted rapes, seductions, or even unavoidable fornication committed through the leaves of the story, or having it imaginably take place between acts on the stage. But if the physician writes a book touching anything connected with the generative functions, and with the best intent and for the good of humanity, he is expected to make some prefatory apology. He is supposed to address a public who all of a sudden have become intensely moral and extremely sensitive in their modesty. Why things are thus I cannot explain. They are so, nevertheless. From the time that the celebrated Astruc wrote his treatise on female diseases, near the end of the seventeenth century—who felt compelled by the extreme modesty of the people in this particular—but who, outside of medicine, were about as virtuous as the average Tabby or Tom cats in the midnight hour—to write the chapter touching on nymphomania in Latin, so as not to shock the morbidly sensitive modesty of the French nobility, who then enjoyed Le Droit de cuissage—down through to Bienville, who wrote the first extended work on nymphomania, and Tissot, who first broached the subject and the danger of Onanism, all have felt that they must stop on the threshold and “apologize.” Tissot, however, seemed to possess a robust and a plain Hippocratic mind, and as he apologized he could not help but see the ridiculousness of so doing, as in the preface to his work we find the following: “Shall we remain silent on so important a subject? By no means. The sacred authors, the Fathers of the Church, who present their thoughts in living words, and ecclesiastical authors have not felt that silence was best. I have followed their example, and shall exclaim, with St. Augustine, ‘If what I have written scandalizes any prudish persons, let them rather accuse the turpitude of their own thoughts than the words I have been obliged to use.’ ”

      For my part, I think that people who can go to the theatre and enjoy “As in a Looking-Glass,” and witness some of the satyrical or billy-goat traits of humanity so graphically exhibited in “La Tosca,” with evident satisfaction; or attend the

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