유란시아 책
III 부. 유란시아의 역사
Paper 82
The Evolution of Marriage
The Evolution of Marriage
82:0.1 (913.1)
MARRIAGE—mating—grows out of bisexuality. Marriage is man’s reactional adjustment to such bisexuality, while the family life is the sum total resulting from all such evolutionary and adaptative adjustments. Marriage is enduring; it is not inherent in biologic evolution, but it is the basis of all social evolution and is therefore certain of continued existence in some form. Marriage has given mankind the home, and the home is the crowning glory of the whole long and arduous evolutionary struggle.
82:0.3 (913.3)
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 home was effectively functioning. Today the human races possess a rich social and cultural heritage, and it should be wisely and effectively passed on to succeeding generations. The family as an educational institution must be maintained.
82:1.1 (913.4)
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, and marriage is its evolutionary social repercussion.
성적{性的} 관심과 욕구는 원시적 사람들을 주도하는 열정이 아니었으며;그들은 그저 당연한 것으로 여겼다. 번식하는 체험 전체는, 상상력으로 아름답게 꾸민 것과는 거리가 멀었다. 매우 높게 문명화된 사람들의 마음을-온통-뺏는 성적 열정은, 주로 인종이 혼합된 때문인데, 놋족속과 아담족속의 조합된 상상력과 미적{美的} 감상이 진화 본성을 자극하는 곳에서 특히 그렇다. 그러나 이런 안드족속 유전형질을 진화 인종들이 몹시 제한된 정도만 흡수했기 때문에, 더 예민한 성 의식{意識}과 더 강력한 교미 충동을 부여받음으로 이처럼 각성되고 자극받은 동물적 열정에 충분한 자제력을 제공하지 못했다. 진화 인종들 중에서, 홍색인이 가장 고상한 성 규범을 지니고 있었다.
82:1.2 (913.5)
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 nature has been stimulated by the associative imagination and beauty appreciation of the Nodites and Adamites. But this Andite inheritance was absorbed by the evolutionary races in such limited amounts as to fail to provide sufficient self-control for the animal passions thus quickened and aroused by the endowment of keener sex consciousness and stronger mating urges. Of the evolutionary races, the red man had the highest sex code.
82:1.6 (914.2)
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 attraction to create serious problems requiring social control.
82:1.7 (914.3)
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 (914.4)
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 great biologic urge becomes the impulse hub for all sorts of associated instincts, emotions, and usages—physical, intellectual, moral, and social.
82:1.9 (914.5)
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-controlled being, sex desire is not altogether periodic; therefore does it become necessary for society to impose self-control upon the individual.
82:1.10 (914.6)
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 demand of advancing mankind. Secrecy, insincerity, and hypocrisy may obscure sex problems, but they do not provide solutions, nor do they advance ethics.
82:2.1 (914.7)
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 insists on reproduction but indifferently leaves the consequential problems to be solved by society, thus creating an ever-present and major problem for evolutionary mankind. This social conflict consists in the unending war between basic instincts and evolving ethics.
82:2.2 (914.8)
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 peoples should always be studied and judged in the light of the moral standards of the mores of their own times.
82:2.3 (915.1)
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 standards of relatively complete sex restriction.
82:2.4 (915.2)
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 taboos which defined the range of sex liberties and thus eventually created concepts of vice, crime, and sin. But it was long the practice to suspend all sex regulations on high festival days, especially May Day.
82:2.5 (915.3)
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 further sex license taboo to the wife. Married women have always borne some mark which set them apart as a class by themselves, such as hairdress, clothing, veil, seclusion, ornamentation, and rings.
82:3.1 (915.4)
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 marital institution. Wherever social evolution has progressed to the stage at which mores are generated, marriage will be found as an evolving institution.
82:3.2 (915.5)
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 this agelong sex problem: Self-maintenance is individual but is carried on by the group; self-perpetuation is social but is secured by individual impulse.
82:3.3 (915.6)
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 and crude regulations. Parents, children, relatives, and society all had conflicting interests in the marriage regulations. But in spite of all this, those races which exalted and practiced marriage naturally evolved to higher levels and survived in increased numbers.
82:3.4 (915.7)
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 still another, as a political requirement to provide citizens for the state.
82:3.5 (916.1)
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 possessed at least one head, although such skulls were sometimes purchasable. As the buying of wives declined, they were won by riddle contests, a practice that still survives among many groups of the black man.
82:3.6 (916.2)
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 family for at least one year, there to live and labor and prove that he was worthy of the wife he sought.
옛 사람들이 결혼하지 않는 것을 치욕으로 또는 심지어 죄로 간주했다는 사실에서, 어린이 결혼의 유래를 알 수 있는데;사람은 결혼해야하고, 빠를수록 좋다고 여겼기 때문이다. 또한 결혼하지 않은 사람은 영의 나라에 들어갈 수 없다는 것이 일반적인 믿음이었고, 이것이 어린이 결혼을 촉진시켰는데, 심지어 태어날 때 이뤄졌고, 어떤 때에는 성별{性別}을 조건으로 출생 전에 이뤄지기도 했다. 고대인은 죽은 자도 반드시 결혼해야한다고 믿었다. 원래 결혼 중매인은 죽은 사람을 위하여 결혼을 협상하도록 고용된 자였다. 죽은 아들과 다른 가족의 죽은 딸의 결혼을 이런 중매자가 성사시키도록, 한 부모가 주선하곤 했다.
82:3.8 (916.4)
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 at birth and sometimes before birth, contingent upon sex. The ancients believed that even the dead must be married. The original matchmakers were employed to negotiate marriages for deceased individuals. One parent would arrange for these intermediaries to effect the marriage of a dead son with a dead daughter of another family.
82:3.9 (916.5)
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 (916.6)
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 dowry, which consisted of the presents received in reward for her sex service in the bride’s exhibition hall.
82:3.11 (916.7)
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 limited mating to similar age groups. It was the limitation of marriage to certain age groups that first gave origin to ideas of incest. (In India there are even now no age restrictions on marriage.)
82:3.12 (916.8)
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 widow continued to live, her life was one of continuous mourning and unbearable social restriction since remarriage was generally disapproved.
82:3.13 (917.1)
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 was sure of having a fertile companion.
82:3.14 (917.2)
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 demanded that every pair have children.
82:3.15 (917.3)
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 they are not wholly pleased with their married life, they are in reality entering upon a form of trial marriage and one that is far beneath the status of the honest adventures of their less civilized ancestors.
82:4.2 (917.5)
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 effective in stabilizing the marriage institution is borne out by the fact that marriage was more permanent among the early tribes than it is among many modern peoples.
문명이 진전되고, 사회관행에서 사유 재산이 더 많이 인정받게 되면서, 훔치는 행위는 큰 죄로 여겨지게 됐다. 간음은 훔치는 행위 곧 남편의 재산권에 대한 침해로 간주됐으며;따라서 초기 법전과 사회관행에서는 간음이 특별하게 명시되지 않았다. 여자는 처음에 아버지의 재산으로 출발하고, 그다음에는 남편에게 소유권이 넘어갔으며, 모든 합법적 성관계는 이런 선재{先在}된 재산권에서 생겨났다. 구약 성경은 여자를 재산 형태로 취급하며, 코란은 여자가 열등하다고 가르친다. 남자는 아내를 친구 또는 손님에게 빌려줄 수 있는 권리를 가졌고, 이런 관습은 어떤 민족들 가운데서 여전히 통용되고 있다.
82:4.3 (917.6)
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 property of her father, who transferred his title to her husband, and all legalized sex relations grew out of these pre-existent property rights. The Old Testament deals with women as a form of property; the Koran teaches their inferiority. Man had the right to lend his wife to a friend or guest, and this custom still obtains among certain peoples.
성에 대한 현대의 경계심은 선천적이 아니며;진화하는 사회관행의 산물이다. 원시인은 아내를 빼앗길까 해서 경계하지 않았으며;자기 재산을 보호했을 뿐이다. 남편보다 아내에게 더 엄격하게 성{性}을 책임지게 한 이유는, 결혼 생활에서 아내의 부정{不貞}이 혈통과 상속에 관련되기 때문이었다. 문명이 진행되던 아주 초기부터 사생아는 평판이 나빴다. 처음에는 여자만 간음으로 처벌받았지만;나중에는, 사회관행이 그 상대자도 체벌했고, 오랫동안, 불법을 행한 그 남자를 죽일 수 있는 온전한 권한이, 손해 입은 남편이나 아버지 보호자에게 있었다. 현대인도 이런 사회관행을 유지하는데, 불문율이라는 명목 하에 소위 간통죄를 인정한다.
82:4.4 (917.7)
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 civilization the illegitimate child fell into disrepute. At first only the woman was punished for adultery; later on, the mores also decreed the chastisement of her partner, and for long ages the offended husband or the protector father had the full right to kill the male trespasser. Modern peoples retain these mores, which allow so-called crimes of honor under the unwritten law.
순결 금기가 재산 사회관행의 한 국면으로서 생겼기 때문에, 처음에는 결혼하지 않은 소녀가 아니라 결혼한 여자에게 적용됐다. 후대에는 구혼자{求婚者}보다 아버지가 더 순결을 요구했는데, 처녀는 아버지에게 --더 값이 나가는-- 상업적인 자산이었다. 순결이 더욱 요구되자, 순결한 신부를 훌륭하게 길러준 것에 대한 보답으로, 남편 될 사람이 신부 아버지에게 값을 지불하는 것이 풍습이 됐다. 여자의 이 순결 관념이 일단 시작되어 종족 전체에 퍼지자, 소녀의 순결을 보장하려고 정말로 가둬두는, 즉 여러 해 동안 실제로 감금하는 풍습이 생겨났다. 그리하여 그후의 기준과 처녀성 시험 때문에 전문적 매춘 계층이 자동으로 생겨났으며;이들은 퇴짜 맞은 신부, 즉 처녀가 아닌 것이 신랑의 어머니에게 들킨 여자들이었다.
82:4.5 (917.8)
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 demand, it was the practice to pay the father a bride fee in recognition of the service of properly rearing a chaste bride for the husband-to-be. When once started, this idea of female chastity took such hold on the races that it became the practice literally to cage up girls, actually to imprison them for years, in order to assure their virginity. And so the more recent standards and virginity tests automatically gave origin to the professional prostitute classes; they were the rejected brides, those women who were found by the grooms’ mothers not to be virgins.
아주 초기의 미개인은, 종족이 혼합됨으로써 자손의 자질이 향상되는 것을 목격했다. 족내번식{族內繁殖}이 항상 나쁘지는 않았으나, 족외번식{族外繁殖}이 항상 더 나았으며, 따라서 사회관행은 가까운 친척 사이의 성 관계를 제한하도록 구체화시키는 경향이 있었다. 진화적 변이와 진보를 위한 선택적 기회를, 족외번식이 훨씬 증대시켰다. 다른 부족끼리 결혼하여 생긴 사람들은 더 재능이 많았고, 불리한 세계에서 생존할 수 있는 역량이 훨씬 컸으므로;같은 부족끼리 결혼하는 자는 사회관행과 더불어 점차 사라졌다. 이 모든 것은 아주 느린 속도로 발전됐으며;미개인이 그런 문제에 대해서 의식적으로 판단한 것은 아니었다. 그러나 후대의 진보된 민족들은 의식적으로 판단했으며, 또한 족내번식이 지나치면 때때로 전반적 허약성이 나타난다는 것을 목격했다.
82:5.1 (918.1)
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 greatly increased the selective opportunity for evolutionary variation and advancement. The outbred individuals were more versatile and had greater ability to survive in a hostile world; the inbreeders, together with their mores, gradually disappeared. This was all a slow development; the savage did not consciously reason about such problems. But the later and advancing peoples did, and they also made the observation that general weakness sometimes resulted from excessive inbreeding.
82:5.2 (918.2)
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 relatives.
종교는 오랫동안 족외결혼을 막는 효과적 장벽이었으며;많은 종교 교훈은 신앙이 다른 사람과의 결혼을 금지하도록 가르쳤다. 여자는 대개 동족결혼 풍습을 좋아하고;남자는 족외결혼을 선호한다. 재산이 결혼에 항상 영향을 미쳤고, 씨족에게 소속된 재산을 보호하려는 노력으로, 아버지의 부족 가운데서 남편을 찾도록 여자에게 강요하는 사회관행도 종종 생겨났다. 이런 종류의 규정으로 인해, 사촌끼리 결혼하는 경우가 크게 늘어났다. 또한 동족결혼은 기술의 비법{秘法}을 보존하려는 의도로 실행됐으며;숙련된 기능인은 자기 기술을 가족만 알 수 있게 하려고 애썼다.
82:5.3 (918.3)
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 have arisen compelling women to choose husbands within their fathers’ tribes. Rulings of this sort led to a great multiplication of cousin marriages. In-mating was also practiced in an effort to preserve craft secrets; skilled workmen sought to keep the knowledge of their craft within the family.
우수한 집단은, 고립됐을 때에는 언제나 동족끼리 짝을 맺는 쪽으로 전환됐다. 놋족속은 15만 년 이상 동족결혼을 한 큰 집단들 가운데 하나였다. 후대의 동족결혼 사회관행은 주로 보라색 인종의 전통에 엄청나게 영향을 받았는데, 처음에는 부득이 남매{男妹}끼리 짝을 맺었다. 그리고 남매끼리 결혼하는 것은, 초기 이집트, 시리아, 메소포타미아, 그리고 안드족속이 한때 점령했던 땅 전역에서 일반적으로 실행됐다. 이집트인은 왕족의 피를 순수하게 지키려는 노력에서 남매간 결혼을 오랫동안 준수했는데, 페르시아에서는 더 오랫동안 지켜진 관습이었다. 아브라함 시대 이전의 메소포타미아인 사이에서는, 사촌끼리 결혼하는 것이 의무였으며;사촌과 결혼할 우선권이 사촌에게 있었다. 아브라함 자신도 거의 자매나 다름없는 여자와 결혼했으나, 그런 결합은 유대인의 후대 사회관행에서는 허용되지 않았다.
82:5.4 (918.4)
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, between brother and sister. And brother and sister marriages were common in early Egypt, Syria, Mesopotamia, and throughout the lands once occupied by the Andites. The Egyptians long practiced brother and sister marriages in an effort to keep the royal blood pure, a custom which persisted even longer in Persia. Among the Mesopotamians, before the days of Abraham, cousin marriages were obligatory; cousins had prior marriage rights to cousins. Abraham himself married his half sister, but such unions were not allowed under the later mores of the Jews.
82:5.5 (919.1)
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 biologic instinct against any degree of in-marriage; such restrictions are wholly a matter of taboo.
82:5.6 (919.2)
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.
마침내 씨족 내 결혼을 많은 부족이 금지했으며;어떤 부족은 특정한 신분계층과 짝짓는 것을 제한했다. 자기 토템과 동일한 토템을 가진 여자와 결혼하는 것을 반대하는 금기 때문에, 이웃 부족으로부터 여자를 훔쳐오는 관습이 촉진됐다. 나중에는, 친족 관계보다 거주 지역에 따라서 더 많이 규제됐다. 족내결혼이 현대 족외결혼 관행으로 바뀌기까지는 여러 단계가 있었다. 심지어 족내결혼에 대한 금기가 일반 사람에게 적용된 후에도, 족장이나 왕의 경우에는 왕실의 핏줄을 결집시키고 순결하게 유지하도록 가까운 친족과 결혼하는 것이 허용됐다. 사회관행은 대개, 주권을 가진 통치자들에게 성적 문제에서 어느 정도 자유를 허용했다.
82:5.7 (919.3)
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 kinship. There were many steps in the evolution of in-marriage into the modern practice of outmarriage. Even after the taboo rested upon in-marriages for the common people, chiefs and kings were permitted to marry those of close kin in order to keep the royal blood concentrated and pure. The mores have usually permitted sovereign rulers certain licenses in sex matters.
82:5.9 (919.5)
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 and exploration contributed to the extension of the mating bounds and greatly facilitated the cross-fertilization of racial cultures.
82:5.10 (919.6)
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 biologic, is well illustrated by the taboos on kinship marriages, which embraced many degrees of in-law relationships, cases representing no blood relation whatsoever.
82:6.1 (919.7)
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 descended from the ancient blue man, it is admixed more or less with all other races much as is the red man of the Americas.
82:6.2 (919.8)
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 peoples if their better strains could have been absorbed.
82:6.3 (920.1)
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 (920.2)
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 less objection could be offered.
82:6.5 (920.3)
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 potential, as is shown in the present population of the United States of North America. When such matings take place between the lower or inferior strata, creativity is diminished, as is shown by the present-day peoples of southern India.
82:6.7 (920.5)
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 are an improvement on their ancestors. Hybridization makes for species improvement because of the role of the dominant genes. Racial intermixture increases the likelihood of a larger number of the desirable dominants being present in the hybrid.
82:6.8 (920.6)
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.
백인종과 폴리네시아 인종을 섞는 핏케른 실험에서 좋은 결과가 나타났는데, 백인종 남자와 폴리네시아인 여자는 꽤 좋은 인종적 혈통이었기 때문이다. 가장 높은 백인종과 홍인종과 황인종 유형 사이의 혼혈은 생물학적으로 효과적이고, 새로운 많은 특질을 즉각 형성할 것이다. 이런 세 민족은 1차 상익 인종에 속한다. 백인종과 흑인종의 혼혈은 당대의 결과로 볼 때 전혀 바람직하지 않고, 또한 그런 1대 혼혈 자손이 너무 적당치 못하기 때문에, 사회적 또는 인종적 편견이 그런 자손을 낳으려하지 않게 만들 것이다. 그런 백색-흑색 혼혈은, 어떤 다른 면에서 조금 못하기는 해도, 인류의 탁월한 표본이다.
82:6.9 (920.7)
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 effective characteristics. These three peoples belong to the primary Sangik races. Mixtures of the white and black races are not so desirable in their immediate results, neither are such mulatto offspring so objectionable as social and racial prejudice would seek to make them appear. Physically, such white-black hybrids are excellent specimens of humanity, notwithstanding their slight inferiority in some other respects.
82:6.10 (920.8)
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 groups. Biologically considered, the secondary Sangiks were in some respects superior to the primary races.