Prior to 1948, approximately 800,000 Jews were living in lands which now make up the Arab world (excluding Israel). Of these, just under two-thirds lived in the French-controlled Maghreb region, 15–20% in the Kingdom of Iraq, approximately 10% in the Kingdom of Egypt and approximately 7% in the Kingdom of Yemen. A further 200,000 lived in Pahlavi Iran and the Republic of Turkey. Today, around 26,000 Jews live in Arab countries and around 30,000 in Iran and Turkey. A small-scale exodus had begun in many countries in the early decades of the 20th century, although the only substantial aliyah came from Yemen and Syria. The exodus from Arab and Muslim countries took place primarily from 1948. The first large-scale exoduses took place in the late 1940s and early 1950s, primarily in Iraq, Yemen and Libya, with up to 90% of these communities leaving within a few years. The peak of the exodus from Egypt occurred in 1956. The exodus in the Maghreb countries peaked in the 1960s. Lebanon was the only Arab country to see a temporary increase in its Jewish population during this period, due to an influx of refugees from other Arab countries, although by the mid-1970s the Jewish community of Lebanon had also dwindled. In the aftermath of the exodus wave from Arab states, an additional migration of Iranian Jews peaked in the 1980s when around 80% of Iranian Jews left the country.[citation needed]
When did a small-scale exodus begin in many countries?
early decades of the 20th century

The plebeians had finally achieved political equality with the patricians. However, the plight of the average plebeian had not changed. A small number of plebeian families achieved the same standing that the old aristocratic patrician families had always had, but the new plebeian aristocrats became as uninterested in the plight of the average plebeian as the old patrician aristocrats had always been. The plebeians rebelled by leaving Rome and refusing to return until they had more rights. The patricians then noticed how much they needed the plebeians and accepted their terms. The plebeians then returned to Rome and continued their work.
How many plebeian families had an identical standing as the old aristocratic patrician families?
A small number

Natural theology was not a unified doctrine, and while some such as Louis Agassiz were strongly opposed to the ideas in the book, others sought a reconciliation in which evolution was seen as purposeful. In the Church of England, some liberal clergymen interpreted natural selection as an instrument of God's design, with the cleric Charles Kingsley seeing it as "just as noble a conception of Deity". In the second edition of January 1860, Darwin quoted Kingsley as "a celebrated cleric", and added the phrase "by the Creator" to the closing sentence, which from then on read "life, with its several powers, having been originally breathed by the Creator into a few forms or into one". While some commentators have taken this as a concession to religion that Darwin later regretted, Darwin's view at the time was of God creating life through the laws of nature, and even in the first edition there are several references to "creation".
What view did Louis Agassiz have of On the Origin of Species?
strongly opposed to the ideas in the book