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82:0.3 | [
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... | {
"Paper": 82,
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} | The humans of olden times did not possess a very rich social civilization, but such as they had they faithfully and effectively passed on to the next generation. And you should recognize that most of these civilizations of the past continued to evolve with a bare minimum of other institutional influences because the ho... |
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"Paper": 82,
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} | Notwithstanding the personality gulf between men and women, the sex urge is sufficient to insure their coming together for the reproduction of the species. This instinct operated effectively long before humans experienced much of what was later called love, devotion, and marital loyalty. Mating is an innate propensity,... |
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"Paper": 82,
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} | Sex interest and desire were not dominating passions in primitive peoples; they simply took them for granted. The entire reproductive experience was free from imaginative embellishment. The all-absorbing sex passion of the more highly civilized peoples is chiefly due to race mixtures, especially where the evolutionary ... |
82:1.3 | [
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... | {
"Paper": 82,
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} | The regulation of sex in relation to marriage indicates: |
82:1.4 | [
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... | {
"Paper": 82,
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} | 1. The relative progress of civilization. Civilization has increasingly demanded that sex be gratified in useful channels and in accordance with the mores. |
82:1.5 | [
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... | {
"Paper": 82,
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} | 2. The amount of Andite stock in any people. Among such groups sex has become expressive of both the highest and the lowest in both the physical and emotional natures. |
82:1.6 | [
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... | {
"Paper": 82,
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} | The Sangik races had normal animal passion, but they displayed little imagination or appreciation of the beauty and physical attractiveness of the opposite sex. What is called sex appeal is virtually absent even in present-day primitive races; these unmixed peoples have a definite mating instinct but insufficient sex a... |
82:1.7 | [
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... | {
"Paper": 82,
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} | The mating instinct is one of the dominant physical driving forces of human beings; it is the one emotion which, in the guise of individual gratification, effectively tricks selfish man into putting race welfare and perpetuation high above individual ease and personal freedom from responsibility. |
82:1.8 | [
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... | {
"Paper": 82,
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} | As an institution, marriage, from its early beginnings down to modern times, pictures the social evolution of the biologic propensity for self-perpetuation. The perpetuation of the evolving human species is made certain by the presence of this racial mating impulse, an urge which is loosely called sex attraction. This ... |
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"Paper": 82,
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} | With the savage, the food supply was the impelling motivation, but when civilization insures plentiful food, the sex urge many times becomes a dominant impulse and therefore ever stands in need of social regulation. In animals, instinctive periodicity checks the mating propensity, but since man is so largely a self-con... |
82:1.10 | [
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... | {
"Paper": 82,
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} | No human emotion or impulse, when unbridled and overindulged, can produce so much harm and sorrow as this powerful sex urge. Intelligent submission of this impulse to the regulations of society is the supreme test of the actuality of any civilization. Self-control, more and more self-control, is the ever-increasing dem... |
82:2.1 | [
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... | {
"Paper": 82,
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} | The story of the evolution of marriage is simply the history of sex control through the pressure of social, religious, and civil restrictions. Nature hardly recognizes individuals; it takes no cognizance of so-called morals; it is only and exclusively interested in the reproduction of the species. Nature compellingly i... |
82:2.2 | [
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"Paper": 82,
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} | Among the early races there was little or no regulation of the relations of the sexes. Because of this sex license, no prostitution existed. Today, the Pygmies and other backward groups have no marriage institution; a study of these peoples reveals the simple mating customs followed by primitive races. But all ancient ... |
82:2.3 | [
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... | {
"Paper": 82,
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} | Free love, however, has never been in good standing above the scale of rank savagery. The moment societal groups began to form, marriage codes and marital restrictions began to develop. Mating has thus progressed through a multitude of transitions from a state of almost complete sex license to the twentieth-century sta... |
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"Paper": 82,
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} | In the earliest stages of tribal development the mores and restrictive taboos were very crude, but they did keep the sexes apart—this favored quiet, order, and industry—and the long evolution of marriage and the home had begun. The sex customs of dress, adornment, and religious practices had their origin in these early... |
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... | {
"Paper": 82,
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} | Women have always been subject to more restrictive taboos than men. The early mores granted the same degree of sex liberty to unmarried women as to men, but it has always been required of wives that they be faithful to their husbands. Primitive marriage did not much curtail man’s sex liberties, but it did render furthe... |
82:3.1 | [
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"Paper": 82,
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} | Marriage is the institutional response of the social organism to the ever-present biologic tension of man’s unremitting urge to reproduction—self-propagation. Mating is universally natural, and as society evolved from the simple to the complex, there was a corresponding evolution of the mating mores, the genesis of the... |
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... | {
"Paper": 82,
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} | There always have been and always will be two distinct realms of marriage: the mores, the laws regulating the external aspects of mating, and the otherwise secret and personal relations of men and women. Always has the individual been rebellious against the sex regulations imposed by society; and this is the reason for... |
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"Paper": 82,
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} | The mores, when respected, have ample power to restrain and control the sex urge, as has been shown among all races. Marriage standards have always been a true indicator of the current power of the mores and the functional integrity of the civil government. But the early sex and mating mores were a mass of inconsistent... |
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"Paper": 82,
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} | In primitive times marriage was the price of social standing; the possession of a wife was a badge of distinction. The savage looked upon his wedding day as marking his entrance upon responsibility and manhood. In one age, marriage has been looked upon as a social duty; in another, as a religious obligation; and in sti... |
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"Paper": 82,
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} | Many early tribes required feats of stealing as a qualification for marriage; later peoples substituted for such raiding forays, athletic contests and competitive games. The winners in these contests were awarded the first prize—choice of the season’s brides. Among the head-hunters a youth might not marry until he poss... |
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"Paper": 82,
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} | With advancing civilization, certain tribes put the severe marriage tests of male endurance in the hands of the women; they thus were able to favor the men of their choice. These marriage tests embraced skill in hunting, fighting, and ability to provide for a family. The groom was long required to enter the bride’s fam... |
82:3.7 | [
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"Paper": 82,
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} | The qualifications of a wife were the ability to perform hard work and to bear children. She was required to execute a certain piece of agricultural work within a given time. And if she had borne a child before marriage, she was all the more valuable; her fertility was thus assured. |
82:3.8 | [
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"Paper": 82,
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} | The fact that ancient peoples regarded it as a disgrace, or even a sin, not to be married, explains the origin of child marriages; since one must be married, the earlier the better. It was also a general belief that unmarried persons could not enter spiritland, and this was a further incentive to child marriages even a... |
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"Paper": 82,
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} | Among later peoples, puberty was the common age of marriage, but this has advanced in direct proportion to the progress of civilization. Early in social evolution peculiar and celibate orders of both men and women arose; they were started and maintained by individuals more or less lacking normal sex urge. |
82:3.10 | [
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"Paper": 82,
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} | Many tribes allowed members of the ruling group to have sex relations with the bride just before she was to be given to her husband. Each of these men would give the girl a present, and this was the origin of the custom of giving wedding presents. Among some groups it was expected that a young woman would earn her dowr... |
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} | Some tribes married the young men to the widows and older women and then, when they were subsequently left widowers, would allow them to marry the young girls, thus insuring, as they expressed it, that both parents would not be fools, as they conceived would be the case if two youths were allowed to mate. Other tribes ... |
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"Paper": 82,
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} | Under certain mores widowhood was greatly to be feared, widows being either killed or allowed to commit suicide on their husbands’ graves, for they were supposed to go over into spiritland with their spouses. The surviving widow was almost invariably blamed for her husband’s death. Some tribes burned them alive. If a w... |
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} | In olden days many practices now regarded as immoral were encouraged. Primitive wives not infrequently took great pride in their husbands’ affairs with other women. Chastity in girls was a great hindrance to marriage; the bearing of a child before marriage greatly increased a girl’s desirability as a wife since the man... |
82:3.14 | [
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"Paper": 82,
"Paragraph": 14,
"Section": 3,
"Standard Reference": "82:3.14"
} | Many primitive tribes sanctioned trial marriage until the woman became pregnant, when the regular marriage ceremony would be performed; among other groups the wedding was not celebrated until the first child was born. If a wife was barren, she had to be redeemed by her parents, and the marriage was annulled. The mores ... |
82:3.15 | [
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"Paper": 82,
"Paragraph": 15,
"Section": 3,
"Standard Reference": "82:3.15"
} | These primitive trial marriages were entirely free from all semblance of license; they were simply sincere tests of fecundity. The contracting individuals married permanently just as soon as fertility was established. When modern couples marry with the thought of convenient divorce in the background of their minds if t... |
82:4.1 | [
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... | {
"Paper": 82,
"Paragraph": 1,
"Section": 4,
"Standard Reference": "82:4.1"
} | Marriage has always been closely linked with both property and religion. Property has been the stabilizer of marriage; religion, the moralizer. |
82:4.2 | [
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"Paper": 82,
"Paragraph": 2,
"Section": 4,
"Standard Reference": "82:4.2"
} | Primitive marriage was an investment, an economic speculation; it was more a matter of business than an affair of flirtation. The ancients married for the advantage and welfare of the group; wherefore their marriages were planned and arranged by the group, their parents and elders. And that the property mores were effe... |
82:4.3 | [
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"Paper": 82,
"Paragraph": 3,
"Section": 4,
"Standard Reference": "82:4.3"
} | As civilization advanced and private property gained further recognition in the mores, stealing became the great crime. Adultery was recognized as a form of stealing, an infringement of the husband’s property rights; it is not therefore specifically mentioned in the earlier codes and mores. Woman started out as the pro... |
82:4.4 | [
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"Paper": 82,
"Paragraph": 4,
"Section": 4,
"Standard Reference": "82:4.4"
} | Modern sex jealousy is not innate; it is a product of the evolving mores. Primitive man was not jealous of his wife; he was just guarding his property. The reason for holding the wife to stricter sex account than the husband was because her marital infidelity involved descent and inheritance. Very early in the march of... |
82:4.5 | [
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"Paper": 82,
"Paragraph": 5,
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"Standard Reference": "82:4.5"
} | Since the chastity taboo had its origin as a phase of the property mores, it applied at first to married women but not to unmarried girls. In later years, chastity was more demanded by the father than by the suitor; a virgin was a commercial asset to the father—she brought a higher price. As chastity came more into dem... |
82:5.1 | [
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"Paper": 82,
"Paragraph": 1,
"Section": 5,
"Standard Reference": "82:5.1"
} | Very early the savage observed that race mixture improved the quality of the offspring. It was not that inbreeding was always bad, but that outbreeding was always comparatively better; therefore the mores tended to crystallize in restriction of sex relations among near relatives. It was recognized that outbreeding grea... |
82:5.2 | [
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0... | {
"Paper": 82,
"Paragraph": 2,
"Section": 5,
"Standard Reference": "82:5.2"
} | While the inbreeding of good stock sometimes resulted in the upbuilding of strong tribes, the spectacular cases of the bad results of the inbreeding of hereditary defectives more forcibly impressed the mind of man, with the result that the advancing mores increasingly formulated taboos against all marriages among near ... |
82:5.3 | [
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"Paper": 82,
"Paragraph": 3,
"Section": 5,
"Standard Reference": "82:5.3"
} | Religion has long been an effective barrier against outmarriage; many religious teachings have proscribed marriage outside the faith. Woman has usually favored the practice of in-marriage; man, outmarriage. Property has always influenced marriage, and sometimes, in an effort to conserve property within a clan, mores ha... |
82:5.4 | [
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"Paper": 82,
"Paragraph": 4,
"Section": 5,
"Standard Reference": "82:5.4"
} | Superior groups, when isolated, always reverted to consanguineous mating. The Nodites for over one hundred and fifty thousand years were one of the great in-marriage groups. The later-day in-marriage mores were tremendously influenced by the traditions of the violet race, in which, at first, matings were, perforce, bet... |
82:5.5 | [
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... | {
"Paper": 82,
"Paragraph": 5,
"Section": 5,
"Standard Reference": "82:5.5"
} | The first move away from brother and sister marriages came about under the plural-wife mores because the sister-wife would arrogantly dominate the other wife or wives. Some tribal mores forbade marriage to a dead brother’s widow but required the living brother to beget children for his departed brother. There is no bio... |
82:5.6 | [
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"Paper": 82,
"Paragraph": 6,
"Section": 5,
"Standard Reference": "82:5.6"
} | Outmarriage finally dominated because it was favored by the man; to get a wife from the outside insured greater freedom from in-laws. Familiarity breeds contempt; so, as the element of individual choice began to dominate mating, it became the custom to choose partners from outside the tribe. |
82:5.7 | [
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... | {
"Paper": 82,
"Paragraph": 7,
"Section": 5,
"Standard Reference": "82:5.7"
} | Many tribes finally forbade marriages within the clan; others limited mating to certain castes. The taboo against marriage with a woman of one’s own totem gave impetus to the custom of stealing women from neighboring tribes. Later on, marriages were regulated more in accordance with territorial residence than with kins... |
82:5.8 | [
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... | {
"Paper": 82,
"Paragraph": 8,
"Section": 5,
"Standard Reference": "82:5.8"
} | The presence of the later Andite peoples had much to do with increasing the desire of the Sangik races to mate outside their own tribes. But it was not possible for out-mating to become prevalent until neighboring groups had learned to live together in relative peace. |
82:5.9 | [
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"Paper": 82,
"Paragraph": 9,
"Section": 5,
"Standard Reference": "82:5.9"
} | Outmarriage itself was a peace promoter; marriages between the tribes lessened hostilities. Outmarriage led to tribal co-ordination and to military alliances; it became dominant because it provided increased strength; it was a nation builder. Outmarriage was also greatly favored by increasing trade contacts; adventure ... |
82:5.10 | [
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0.001941645517945... | {
"Paper": 82,
"Paragraph": 10,
"Section": 5,
"Standard Reference": "82:5.10"
} | The otherwise inexplicable inconsistencies of the racial marriage mores are largely due to this outmarriage custom with its accompanying wife stealing and buying from foreign tribes, all of which resulted in a compounding of the separate tribal mores. That these taboos respecting in-marriage were sociologic, not biolog... |
82:6.1 | [
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"Paper": 82,
"Paragraph": 1,
"Section": 6,
"Standard Reference": "82:6.1"
} | There are no pure races in the world today. The early and original evolutionary peoples of color have only two representative races persisting in the world, the yellow man and the black man; and even these two races are much admixed with the extinct colored peoples. While the so-called white race is predominantly desce... |
82:6.2 | [
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0.00... | {
"Paper": 82,
"Paragraph": 2,
"Section": 6,
"Standard Reference": "82:6.2"
} | Of the six colored Sangik races, three were primary and three were secondary. Though the primary races—blue, red, and yellow—were in many respects superior to the three secondary peoples, it should be remembered that these secondary races had many desirable traits which would have considerably enhanced the primary peop... |
82:6.3 | [
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"Paper": 82,
"Paragraph": 3,
"Section": 6,
"Standard Reference": "82:6.3"
} | Present-day prejudice against “half-castes,” “hybrids,” and “mongrels” arises because modern racial crossbreeding is, for the greater part, between the grossly inferior strains of the races concerned. You also get unsatisfactory offspring when the degenerate strains of the same race intermarry. |
82:6.4 | [
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"Paper": 82,
"Paragraph": 4,
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"Standard Reference": "82:6.4"
} | If the present-day races of Urantia could be freed from the curse of their lowest strata of deteriorated, antisocial, feeble-minded, and outcast specimens, there would be little objection to a limited race amalgamation. And if such racial mixtures could take place between the highest types of the several races, still l... |
82:6.5 | [
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... | {
"Paper": 82,
"Paragraph": 5,
"Section": 6,
"Standard Reference": "82:6.5"
} | Hybridization of superior and dissimilar stocks is the secret of the creation of new and more vigorous strains. And this is true of plants, animals, and the human species. Hybridization augments vigor and increases fertility. Race mixtures of the average or superior strata of various peoples greatly increase creative p... |
82:6.6 | [
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"Paper": 82,
"Paragraph": 6,
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"Standard Reference": "82:6.6"
} | Race blending greatly contributes to the sudden appearance of new characteristics, and if such hybridization is the union of superior strains, then these new characteristics will also be superior traits. |
82:6.7 | [
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0.... | {
"Paper": 82,
"Paragraph": 7,
"Section": 6,
"Standard Reference": "82:6.7"
} | As long as present-day races are so overloaded with inferior and degenerate strains, race intermingling on a large scale would be most detrimental, but most of the objections to such experiments rest on social and cultural prejudices rather than on biological considerations. Even among inferior stocks, hybrids often ar... |
82:6.8 | [
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"Paper": 82,
"Paragraph": 8,
"Section": 6,
"Standard Reference": "82:6.8"
} | For the past hundred years more racial hybridization has been taking place on Urantia than has occurred in thousands of years. The danger of gross disharmonies as a result of crossbreeding of human stocks has been greatly exaggerated. The chief troubles of “half-breeds” are due to social prejudices. |
82:6.9 | [
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... | {
"Paper": 82,
"Paragraph": 9,
"Section": 6,
"Standard Reference": "82:6.9"
} | The Pitcairn experiment of blending the white and Polynesian races turned out fairly well because the white men and the Polynesian women were of fairly good racial strains. Interbreeding between the highest types of the white, red, and yellow races would immediately bring into existence many new and biologically effect... |
82:6.10 | [
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... | {
"Paper": 82,
"Paragraph": 10,
"Section": 6,
"Standard Reference": "82:6.10"
} | When a primary Sangik race amalgamates with a secondary Sangik race, the latter is considerably improved at the expense of the former. And on a small scale—extending over long periods of time—there can be little serious objection to such a sacrificial contribution by the primary races to the betterment of the secondary... |
82:6.11 | [
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"Paper": 82,
"Paragraph": 11,
"Section": 6,
"Standard Reference": "82:6.11"
} | After all, the real jeopardy of the human species is to be found in the unrestrained multiplication of the inferior and degenerate strains of the various civilized peoples rather than in any supposed danger of their racial interbreeding. |
82:6.12 | [
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"Paper": 82,
"Paragraph": 12,
"Section": 6,
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} | [Presented by the Chief of Seraphim stationed on Urantia.] |
83:0.1 | [
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"Paper": 83,
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} | THIS is the recital of the early beginnings of the institution of marriage. It has progressed steadily from the loose and promiscuous matings of the herd through many variations and adaptations, even to the appearance of those marriage standards which eventually culminated in the realization of pair matings, the union ... |
83:0.2 | [
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"Paper": 83,
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} | Marriage has been many times in jeopardy, and the marriage mores have drawn heavily on both property and religion for support; but the real influence which forever safeguards marriage and the resultant family is the simple and innate biologic fact that men and women positively will not live without each other, be they ... |
83:0.3 | [
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"Paper": 83,
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} | It is because of the sex urge that selfish man is lured into making something better than an animal out of himself. The self-regarding and self-gratifying sex relationship entails the certain consequences of self-denial and insures the assumption of altruistic duties and numerous race-benefiting home responsibilities. ... |
83:1.1 | [
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"Paper": 83,
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} | Marriage is society’s mechanism designed to regulate and control those many human relations which arise out of the physical fact of bisexuality. As such an institution, marriage functions in two directions: |
83:1.2 | [
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"Paper": 83,
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} | 1. In the regulation of personal sex relations. |
83:1.3 | [
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"Paper": 83,
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} | 2. In the regulation of descent, inheritance, succession, and social order, this being its older and original function. |
83:1.4 | [
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"Paper": 83,
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} | The family, which grows out of marriage, is itself a stabilizer of the marriage institution together with the property mores. Other potent factors in marriage stability are pride, vanity, chivalry, duty, and religious convictions. But while marriages may be approved or disapproved on high, they are hardly made in heave... |
83:1.5 | [
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... | {
"Paper": 83,
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} | Primitive marriage was primarily industrial; and even in modern times it is often a social or business affair. Through the influence of the mixture of the Andite stock and as a result of the mores of advancing civilization, marriage is slowly becoming mutual, romantic, parental, poetical, affectionate, ethical, and eve... |
83:2.1 | [
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"Paper": 83,
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} | Primitive marriages were always planned by the parents of the boy and girl. The transition stage between this custom and the times of free choosing was occupied by the marriage broker or professional matchmaker. These matchmakers were at first the barbers; later, the priests. Marriage was originally a group affair; the... |
83:2.2 | [
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"Paper": 83,
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} | Coercion, not attraction, was the approach to primitive marriage. In early times woman had no sex aloofness, only sex inferiority as inculcated by the mores. As raiding preceded trading, so marriage by capture preceded marriage by contract. Some women would connive at capture in order to escape the domination of the ol... |
83:2.3 | [
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"Paper": 83,
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} | An early type of wedding ceremony was the mimic flight, a sort of elopement rehearsal which was once a common practice. Later, mock capture became a part of the regular wedding ceremony. A modern girl’s pretensions to resist “capture,” to be reticent toward marriage, are all relics of olden customs. The carrying of the... |
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"Paper": 83,
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} | Woman was long denied full freedom of self-disposal in marriage, but the more intelligent women have always been able to circumvent this restriction by the clever exercise of their wits. Man has usually taken the lead in courtship, but not always. Woman sometimes formally, as well as covertly, initiates marriage. And a... |
83:2.5 | [
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"Paper": 83,
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} | Increasing love, romance, and personal selection in premarital courtship are an Andite contribution to the world races. The relations between the sexes are evolving favorably; many advancing peoples are gradually substituting somewhat idealized concepts of sex attraction for those older motives of utility and ownership... |
83:2.6 | [
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"Paper": 83,
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} | The betrothal was originally equivalent to marriage; and among early peoples sex relations were conventional during the engagement. In recent times, religion has established a sex taboo on the period between betrothal and marriage. |
83:3.1 | [
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"Paper": 83,
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} | The ancients mistrusted love and promises; they thought that abiding unions must be guaranteed by some tangible security, property. For this reason, the purchase price of a wife was regarded as a forfeit or deposit which the husband was doomed to lose in case of divorce or desertion. Once the purchase price of a bride ... |
83:3.2 | [
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"Paper": 83,
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} | The bride shows were occasions for dressing up and decorating daughters for public exhibition with the idea of their bringing higher prices as wives. But they were not sold as animals—among the later tribes such a wife was not transferable. Neither was her purchase always just a cold-blooded money transaction; service ... |
83:3.3 | [
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"Paper": 83,
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} | As civilization progressed, fathers did not like to appear to sell their daughters, and so, while continuing to accept the bride purchase price, they initiated the custom of giving the pair valuable presents which about equaled the purchase money. And upon the later discontinuance of payment for the bride, these presen... |
83:3.4 | [
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... | {
"Paper": 83,
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} | The idea of a dowry was to convey the impression of the bride’s independence, to suggest far removal from the times of slave wives and property companions. A man could not divorce a dowered wife without paying back the dowry in full. Among some tribes a mutual deposit was made with the parents of both bride and groom t... |
83:4.1 | [
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"Paper": 83,
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} | The wedding ceremony grew out of the fact that marriage was originally a community affair, not just the culmination of a decision of two individuals. Mating was of group concern as well as a personal function. |
83:4.2 | [
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"Paper": 83,
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} | Magic, ritual, and ceremony surrounded the entire life of the ancients, and marriage was no exception. As civilization advanced, as marriage became more seriously regarded, the wedding ceremony became increasingly pretentious. Early marriage was a factor in property interests, even as it is today, and therefore require... |
83:4.3 | [
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"Paper": 83,
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} | At first the wedding ceremony was more on the order of a betrothal and consisted only in public notification of intention of living together; later it consisted in formal eating together. Among some tribes the parents simply took their daughter to the husband; in other cases the only ceremony was the formal exchange of... |
83:4.4 | [
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"Paper": 83,
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} | Childlessness was greatly dreaded, and since barrenness was attributed to spirit machinations, efforts to insure fecundity also led to the association of marriage with certain magical or religious ceremonials. And in this effort to insure a happy and fertile marriage, many charms were employed; even the astrologers wer... |
83:4.5 | [
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"Paper": 83,
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} | Lucky days were sought out, Thursday being most favorably regarded, and weddings celebrated at the full of the moon were thought to be exceptionally fortunate. It was the custom of many Near Eastern peoples to throw grain upon the newlyweds; this was a magical rite which was supposed to insure fecundity. Certain Orient... |
83:4.6 | [
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"Paper": 83,
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} | Fire and water were always considered the best means of resisting ghosts and evil spirits; hence altar fires and lighted candles, as well as the baptismal sprinkling of holy water, were usually in evidence at weddings. For a long time it was customary to set a false wedding day and then suddenly postpone the event so a... |
83:4.7 | [
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"Paper": 83,
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} | The teasing of newlyweds and the pranks played upon honeymooners are all relics of those far-distant days when it was thought best to appear miserable and ill at ease in the sight of the spirits so as to avoid arousing their envy. The wearing of the bridal veil is a relic of the times when it was considered necessary t... |
83:4.8 | [
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"Paper": 83,
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} | One of the most ancient forms of the wedding ceremony was to have a priest bless the wedding bed to insure the fertility of the union; this was done long before any formal wedding ritual was established. During this period in the evolution of the marriage mores the wedding guests were expected to file through the bedch... |
83:4.9 | [
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} | The luck element, that in spite of all premarital tests certain marriages turned out bad, led primitive man to seek insurance protection against marriage failure; led him to go in quest of priests and magic. And this movement culminated directly in modern church weddings. But for a long time marriage was generally reco... |
83:5.1 | [
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... | {
"Paper": 83,
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} | In the early history of marriage the unmarried women belonged to the men of the tribe. Later on, a woman had only one husband at a time. This practice of one-man-at-a-time was the first step away from the promiscuity of the herd. While a woman was allowed but one man, her husband could sever such temporary relationship... |
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} | The next step in mating evolution was the group marriage. This communal phase of marriage had to intervene in the unfolding of family life because the marriage mores were not yet strong enough to make pair associations permanent. The brother and sister marriages belonged to this group; five brothers of one family would... |
83:5.3 | [
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... | {
"Paper": 83,
"Paragraph": 3,
"Section": 5,
"Standard Reference": "83:5.3"
} | Group marriages gradually gave way before the emerging practices of polygamy—polygyny and polyandry—among the more advanced tribes. But polyandry was never general, being usually limited to queens and rich women; furthermore, it was customarily a family affair, one wife for several brothers. Caste and economic restrict... |
83:5.4 | [
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"Paper": 83,
"Paragraph": 4,
"Section": 5,
"Standard Reference": "83:5.4"
} | The Jewish custom requiring that a man consort with his deceased brother’s widow for the purpose of “raising up seed for his brother,” was the custom of more than half the ancient world. This was a relic of the time when marriage was a family affair rather than an individual association. |
83:5.5 | [
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... | {
"Paper": 83,
"Paragraph": 5,
"Section": 5,
"Standard Reference": "83:5.5"
} | The institution of polygyny recognized, at various times, four sorts of wives: |
83:5.6 | [
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... | {
"Paper": 83,
"Paragraph": 6,
"Section": 5,
"Standard Reference": "83:5.6"
} | 1. The ceremonial or legal wives. |
83:5.7 | [
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... | {
"Paper": 83,
"Paragraph": 7,
"Section": 5,
"Standard Reference": "83:5.7"
} | 2. Wives of affection and permission. |
83:5.8 | [
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... | {
"Paper": 83,
"Paragraph": 8,
"Section": 5,
"Standard Reference": "83:5.8"
} | 3. Concubines, contractual wives. |
83:5.9 | [
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"Paper": 83,
"Paragraph": 9,
"Section": 5,
"Standard Reference": "83:5.9"
} | 4. Slave wives. |
83:5.10 | [
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... | {
"Paper": 83,
"Paragraph": 10,
"Section": 5,
"Standard Reference": "83:5.10"
} | True polygyny, where all the wives are of equal status and all the children equal, has been very rare. Usually, even with plural marriages, the home was dominated by the head wife, the status companion. She alone had the ritual wedding ceremony, and only the children of such a purchased or dowered spouse could inherit ... |
83:5.11 | [
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"Paper": 83,
"Paragraph": 11,
"Section": 5,
"Standard Reference": "83:5.11"
} | The status wife was not necessarily the love wife; in early times she usually was not. The love wife, or sweetheart, did not appear until the races were considerably advanced, more particularly after the blending of the evolutionary tribes with the Nodites and Adamites. |
83:5.12 | [
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... | {
"Paper": 83,
"Paragraph": 12,
"Section": 5,
"Standard Reference": "83:5.12"
} | The taboo wife—one wife of legal status—created the concubine mores. Under these mores a man might have only one wife, but he could maintain sex relations with any number of concubines. Concubinage was the steppingstone to monogamy, the first move away from frank polygyny. The concubines of the Jews, Romans, and Chines... |
83:5.13 | [
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... | {
"Paper": 83,
"Paragraph": 13,
"Section": 5,
"Standard Reference": "83:5.13"
} | The olden taboos on sex relations with a pregnant or nursing wife tended greatly to foster polygyny. Primitive women aged very early because of frequent childbearing coupled with hard work. (Such overburdened wives only managed to exist by virtue of the fact that they were put in isolation one week out of each month wh... |
83:5.14 | [
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... | {
"Paper": 83,
"Paragraph": 14,
"Section": 5,
"Standard Reference": "83:5.14"
} | The number of wives was only limited by the ability of the man to provide for them. Wealthy and able men wanted large numbers of children, and since the infant mortality was very high, it required an assembly of wives to recruit a large family. Many of these plural wives were mere laborers, slave wives. |
83:5.15 | [
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0.027432328090071678... | {
"Paper": 83,
"Paragraph": 15,
"Section": 5,
"Standard Reference": "83:5.15"
} | Human customs evolve, but very slowly. The purpose of a harem was to build up a strong and numerous body of blood kin for the support of the throne. A certain chief was once convinced that he should not have a harem, that he should be contented with one wife; so he promptly dismissed his harem. The dissatisfied wives w... |
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