유란시아 책
III 부. 유란시아의 역사
Paper 84
Marriage and Family Life
Marriage and Family Life
Sections
84:0.1 (931.1)
MATERIAL necessity founded marriage, sex hunger embellished it, religion sanctioned and exalted it, the state demanded and regulated it, while in later times evolving love is beginning to justify and glorify marriage as the ancestor and creator of civilization’s most useful and sublime institution, the home. And home building should be the center and essence of all educational effort.
84:0.2 (931.2)
Mating is purely an act of self-perpetuation associated with varying degrees of self-gratification; marriage, home building, is largely a matter of self-maintenance, and it implies the evolution of society. Society itself is the aggregated structure of family units. Individuals are very temporary as planetary factors—only families are continuing agencies in social evolution. The family is the channel through which the river of culture and knowledge flows from one generation to another.
84:0.3 (931.3)
The home is basically a sociologic institution. Marriage grew out of co-operation in self-maintenance and partnership in self-perpetuation, the element of self-gratification being largely incidental. Nevertheless, the home does embrace all three of the essential functions of human existence, while life propagation makes it the fundamental human institution, and sex sets it off from all other social activities.
84:1.2 (931.5)
Woman, because of physical and emotional attachment to her offspring, is dependent on co-operation with the male, and this urges her into the sheltering protection of marriage. But no direct biologic urge led man into marriage—much less held him in. It was not love that made marriage attractive to man, but food hunger which first attracted savage man to woman and the primitive shelter shared by her children.
84:1.3 (931.6)
Marriage was not even brought about by the conscious realization of the obligations of sex relations. Primitive man comprehended no connection between sex indulgence and the subsequent birth of a child. It was once universally believed that a virgin could become pregnant. The savage early conceived the idea that babies were made in spiritland; pregnancy was believed to be the result of a woman’s being entered by a spirit, an evolving ghost. Both diet and the evil eye were also believed to be capable of causing pregnancy in a virgin or unmarried woman, while later beliefs connected the beginnings of life with the breath and with sunlight.
84:1.4 (932.1)
Many early peoples associated ghosts with the sea; hence virgins were greatly restricted in their bathing practices; young women were far more afraid of bathing in the sea at high tide than of having sex relations. Deformed or premature babies were regarded as the young of animals which had found their way into a woman’s body as a result of careless bathing or through malevolent spirit activity. Savages, of course, thought nothing of strangling such offspring at birth.
84:1.5 (932.2)
The first step in enlightenment came with the belief that sex relations opened up the way for the impregnating ghost to enter the female. Man has since discovered that father and mother are equal contributors of the living inheritance factors which initiate offspring. But even in the twentieth century many parents still endeavor to keep their children in more or less ignorance as to the origin of human life.
84:1.6 (932.3)
A family of some simple sort was insured by the fact that the reproductive function entails the mother-child relationship. Mother love is instinctive; it did not originate in the mores as did marriage. All mammalian mother love is the inherent endowment of the adjutant mind-spirits of the local universe and is in strength and devotion always directly proportional to the length of the helpless infancy of the species.
84:1.7 (932.4)
The mother and child relation is natural, strong, and instinctive, and one which, therefore, constrained primitive women to submit to many strange conditions and to endure untold hardships. This compelling mother love is the handicapping emotion which has always placed woman at such a tremendous disadvantage in all her struggles with man. Even at that, maternal instinct in the human species is not overpowering; it may be thwarted by ambition, selfishness, and religious conviction.
84:1.9 (932.6)
Regardless of the antagonisms of these early pairs, notwithstanding the looseness of the association, the chances for survival were greatly improved by these male-female partnerships. A man and a woman, co-operating, even aside from family and offspring, are vastly superior in most ways to either two men or two women. This pairing of the sexes enhanced survival and was the very beginning of human society. The sex division of labor also made for comfort and increased happiness.
84:2.1 (932.7)
The woman’s periodic hemorrhage and her further loss of blood at childbirth early suggested blood as the creator of the child (even as the seat of the soul) and gave origin to the blood-bond concept of human relationships. In early times all descent was reckoned in the female line, that being the only part of inheritance which was at all certain.
어머니와 자녀의 본능적이고 생물학적인 혈연에서 생겨났으므로, 원시 가족은 필연적으로 모계{母系}-가족이었으며;많은 부족이 이런 체제를 오랫동안 고수했다. 모계-가족은, 유랑민 무리의 집단 결혼 단계로부터, 일부다처 및 일부일처 부계{父系}-가족이라는, 후대의 개선된 가정생활 단계로 넘어가는 유일하게 가능한 과도기였다. 모계-가족은 자연스럽고 생물학적인 것이었으며;부계-가족은, 사회적이고 경제적이고 정치적인 것이었다. 다른 면에서 진취적인 이로쿼이가 진정한 국가를 이루지 못하게 된 주요 이유 가운데 하나가 바로, 북아메리카 홍색인 가운데서 모계-가족이 지속된 것이었다.
84:2.2 (932.8)
The primitive family, growing out of the instinctive biologic blood bond of mother and child, was inevitably a mother-family; and many tribes long held to this arrangement. The mother-family was the only possible transition from the stage of group marriage in the horde to the later and improved home life of the polygamous and monogamous father-families. The mother-family was natural and biologic; the father-family is social, economic, and political. The persistence of the mother-family among the North American red men is one of the chief reasons why the otherwise progressive Iroquois never became a real state.
아주 초기의 종족들은 아버지의 공로를 거의 인정하지 않았고, 자녀는 전적으로 어머니로부터 출생된다고 여겼다. 그들은, 같이 살기 때문에 자녀가 아버지를 닮는다고 믿거나, 또는 아이들이 아버지를 닮게 되기를 어머니가 열망했기 때문에 이런 식으로 “표시를 받았다”고 믿었다. 후대에 이르러, 모계-가족이 부계-가족으로 전환된 후에는, 아이 낳는 공로를 아버지가 온전히 취했고, 임신한 여자에 대한 많은 금기는, 나중에 그 남편도 포함시킬 만큼 확장됐다. 아버지 될 사람은 출산 날짜가 가까워지면서 일을 멈췄고, 아이가 태어나면 아내와 함께 침실로 들어가서 3일내지 8일 동안 휴식을 취했다. 아내는 다음 날부터 일어나서 어려운 일을 시작했지만;남편은 계속 침실에 남아서 축하 인사를 받았으며;이 모든 것은, 자녀에 대한 아버지의 권리를 세워주기 위해 고안된, 초기 사회관행 가운데 일부였다.
84:2.4 (933.2)
The earliest races gave little credit to the father, looking upon the child as coming altogether from the mother. They believed that children resembled the father as a result of association, or that they were “marked” in this manner because the mother desired them to look like the father. Later on, when the switch came from the mother-family to the father-family, the father took all credit for the child, and many of the taboos on a pregnant woman were subsequently extended to include her husband. The prospective father ceased work as the time of delivery approached, and at childbirth he went to bed, along with the wife, remaining at rest from three to eight days. The wife might arise the next day and engage in hard labor, but the husband remained in bed to receive congratulations; this was all a part of the early mores designed to establish the father’s right to the child.
84:2.5 (933.3)
At first, it was the custom for the man to go to his wife’s people, but in later times, after a man had paid or worked out the bride price, he could take his wife and children back to his own people. The transition from the mother-family to the father-family explains the otherwise meaningless prohibitions of some types of cousin marriages while others of equal kinship are approved.
84:2.6 (933.4)
With the passing of the hunter mores, when herding gave man control of the chief food supply, the mother-family came to a speedy end. It failed simply because it could not successfully compete with the newer father-family. Power lodged with the male relatives of the mother could not compete with power concentrated in the husband-father. Woman was not equal to the combined tasks of childbearing and of exercising continuous authority and increasing domestic power. The oncoming of wife stealing and later wife purchase hastened the passing of the mother-family.
84:3.1 (933.6)
It may be that the instinct of motherhood led woman into marriage, but it was man’s superior strength, together with the influence of the mores, that virtually compelled her to remain in wedlock. Pastoral living tended to create a new system of mores, the patriarchal type of family life; and the basis of family unity under the herder and early agricultural mores was the unquestioned and arbitrary authority of the father. All society, whether national or familial, passed through the stage of the autocratic authority of a patriarchal order.
84:3.3 (934.2)
But man was no more to blame for his low opinion of woman during past ages than was woman herself. She failed to get social recognition during primitive times because she did not function in an emergency; she was not a spectacular or crisis hero. Maternity was a distinct disability in the existence struggle; mother love handicapped women in the tribal defense.
84:3.4 (934.3)
Primitive women also unintentionally created their dependence on the male by their admiration and applause for his pugnacity and virility. This exaltation of the warrior elevated the male ego while it equally depressed that of the female and made her more dependent; a military uniform still mightily stirs the feminine emotions.
84:3.5 (934.4)
Among the more advanced races, women are not so large or so strong as men. Woman, being the weaker, therefore became the more tactful; she early learned to trade upon her sex charms. She became more alert and conservative than man, though slightly less profound. Man was woman’s superior on the battlefield and in the hunt; but at home woman has usually outgeneraled even the most primitive of men.
목축하는 남자들은 먹을거리를 자기 가축 떼에서 찾았으나, 이런 전원 시대 내내, 여자는 여전히 먹을 채소를 마련해야했다. 원시 시대의 남자는 흙을 멀리했는데;그것은 모두 너무 평화롭고, 모험하는 재미가 너무 없었다. 또한 당시에는 여자가 식물을 더 잘 키울 수 있다는 오래된 미신이 있었는데;저희가 어머니였기 때문이다. 오늘날에도, 퇴보한 많은 부족 사이에서는, 남자가 고기를 요리하고, 여자는 채소를 요리하고 있으며, 오스트랄리아의 원시 부족들이 행진할 때, 여자는 결코 사냥감을 공격하지 않으며, 한편 남자는 뿌리 하나라도 뽑으려고 몸을 굽히지 않는다.
84:3.6 (934.5)
The herdsman looked to his flocks for sustenance, but throughout these pastoral ages woman must still provide the vegetable food. Primitive man shunned the soil; it was altogether too peaceful, too unadventuresome. There was also an old superstition that women could raise better plants; they were mothers. In many backward tribes today, the men cook the meat, the women the vegetables, and when the primitive tribes of Australia are on the march, the women never attack game, while a man would not stoop to dig a root.
84:3.7 (934.6)
Woman has always had to work; at least right up to modern times the female has been a real producer. Man has usually chosen the easier path, and this inequality has existed throughout the entire history of the human race. Woman has always been the burden bearer, carrying the family property and tending the children, thus leaving the man’s hands free for fighting or hunting.
84:3.8 (934.7)
Woman’s first liberation came when man consented to till the soil, consented to do what had theretofore been regarded as woman’s work. It was a great step forward when male captives were no longer killed but were enslaved as agriculturists. This brought about the liberation of woman so that she could devote more time to homemaking and child culture.
84:3.9 (934.8)
The provision of milk for the young led to earlier weaning of babies, hence to the bearing of more children by the mothers thus relieved of their sometimes temporary barrenness, while the use of cow’s milk and goat’s milk greatly reduced infant mortality. Before the herding stage of society, mothers used to nurse their babies until they were four and five years old.
원시 시대의 전쟁이 크게 줄어들자, 성에 따라 구분된 노동 사이의 불균형이 감소됐다. 그러나 남자가 보초를 서는 동안, 여자는 여전히 실제적인 일을 할 수밖에 없었다. 모든 야영지 또는 마을은 밤이나 낮이나 보초를 세워야했으나, 이런 과제도 개를 길들임으로써 완화됐다. 일반적으로는, 농업이 이뤄짐으로써 여자의 위신과 사회적 지위가 향상됐는데;적어도 이런 사실은, 바로 남자가 농사꾼으로 전환될 때까지 그랬다. 그리고 남자가 땅을 경작하는 일에 참여하는 즉시 농업 방식이 크게 개선됐고, 세대가 바뀌면서 더 많은 발전이 이뤄졌다. 남자는 전쟁과 사냥을 통해서 조직이 귀중함을 배웠고, 이런 기법을 산업에 적용했고, 그후에 여자의 일을 많이 떠맡게 되자, 그동안 허술했던 여자의 노동 방식이 많이 개선됐다.
84:3.10 (934.9)
Decreasing primitive warfare greatly lessened the disparity between the division of labor based on sex. But women still had to do the real work while men did picket duty. No camp or village could be left unguarded day or night, but even this task was alleviated by the domestication of the dog. In general, the coming of agriculture has enhanced woman’s prestige and social standing; at least this was true up to the time man himself turned agriculturist. And as soon as man addressed himself to the tilling of the soil, there immediately ensued great improvement in methods of agriculture, extending on down through successive generations. In hunting and war man had learned the value of organization, and he introduced these techniques into industry and later, when taking over much of woman’s work, greatly improved on her loose methods of labor.
84:4.2 (935.2)
Woman’s status has always been a social paradox; she has always been a shrewd manager of men; she has always capitalized man’s stronger sex urge for her own interests and to her own advancement. By trading subtly upon her sex charms, she has often been able to exercise dominant power over man, even when held by him in abject slavery.
84:4.3 (935.3)
Early woman was not to man a friend, sweetheart, lover, and partner but rather a piece of property, a servant or slave and, later on, an economic partner, plaything, and childbearer. Nonetheless, proper and satisfactory sex relations have always involved the element of choice and co-operation by woman, and this has always given intelligent women considerable influence over their immediate and personal standing, regardless of their social position as a sex. But man’s distrust and suspicion were not helped by the fact that women were all along compelled to resort to shrewdness in the effort to alleviate their bondage.
남녀는 서로를 이해하는 데 큰 어려움을 겪어왔다. 남자는 여자를 이해하기 힘들다는 것을 발견했는데, 여자를 의심과 혐오로 대하지 않는 경우에는, 무지로 인한 불신과 두려움에 홀린 상태가 야릇하게 섞인 눈으로 여자를 바라봤다. 부족과 종족의 여러 전통은, 재난을 이브나 판도라 또는 어떤 다른 여성 대표자 탓으로 돌렸다. 이런 이야기들은 항상 왜곡되어, 여자가 남자에게 악을 가져온 것처럼 보이게 만들었으며;이 모든 것은 여자를 한때 보편적으로 불신했음을 가리킨다. 사제계층이 독신주의를 지지하면서 언급한 여러 이유 가운데 가장 대표적인 것은, 여자가 천하다는 것이었다. 무당으로 생각되는 대부분의 사람이 여자였다는 사실이, 여성에 대한 전통적 평판을 개선하지 못하게 만들었다.
84:4.4 (935.4)
The sexes have had great difficulty in understanding each other. Man found it hard to understand woman, regarding her with a strange mixture of ignorant mistrust and fearful fascination, if not with suspicion and contempt. Many tribal and racial traditions relegate trouble to Eve, Pandora, or some other representative of womankind. These narratives were always distorted so as to make it appear that the woman brought evil upon man; and all this indicates the onetime universal distrust of woman. Among the reasons cited in support of a celibate priesthood, the chief was the baseness of woman. The fact that most supposed witches were women did not improve the olden reputation of the sex.
84:4.5 (935.5)
Men have long regarded women as peculiar, even abnormal. They have even believed that women did not have souls; therefore were they denied names. During early times there existed great fear of the first sex relation with a woman; hence it became the custom for a priest to have initial intercourse with a virgin. Even a woman’s shadow was thought to be dangerous.
해산{解産}이 여자를 위험스럽고 부정하게 만든다는 생각이, 한때 일반적으로 퍼졌다. 그리고 여러 부족의 사회관행은, 아이를 낳은 어머니가 상당한 기간 정결 예식에 참여하도록 규정했다. 해산하는 현장에 남편이 참여하는 집단들 이외의 경우에는, 아이를 낳게 된 여자를 회피했고 따로 혼자 있게 했다. 고대인은 집안에서 아이를 낳지 못하게 하는 경우도 있었다. 마침내, 해산하는 동안 할머니들이 산모를 도울 수 있도록 허용됐으며;이런 풍습에 따라서 전문 산파술{産婆術}이 기원됐다. 분만을 돕기 위한 노력의 일환으로, 해산하는 동안에 몇 십 가지 미련스런 일들을 말하고 행했다. 새로 태어난 아기에게 유령이 간섭하는 것을 막으려고 성수{聖水}를 뿌리는 것이 관습이었다.
84:4.6 (935.6)
Childbearing was once generally looked upon as rendering a woman dangerous and unclean. And many tribal mores decreed that a mother must undergo extensive purification ceremonies subsequent to the birth of a child. Except among those groups where the husband participated in the lying-in, the expectant mother was shunned, left alone. The ancients even avoided having a child born in the house. Finally, the old women were permitted to attend the mother during labor, and this practice gave origin to the profession of midwifery. During labor, scores of foolish things were said and done in an effort to facilitate delivery. It was the custom to sprinkle the newborn with holy water to prevent ghost interference.
84:4.7 (935.7)
Among the unmixed tribes, childbirth was comparatively easy, occupying only two or three hours; it is seldom so easy among the mixed races. If a woman died in childbirth, especially during the delivery of twins, she was believed to have been guilty of spirit adultery. Later on, the higher tribes looked upon death in childbirth as the will of heaven; such mothers were regarded as having perished in a noble cause.
신체 노출과 의복에 관계되는, 소위 여자의 정숙함은, 월경 기간에 사람들에게 목격되는 것을 매우 두려워한 것에서 연유됐다. 그렇게 발견되는 것은 중대한 죄 곧 금기 위반이었다. 옛 사회관행 하에서, 사춘기로부터 출산 가능 기간이 끝나는 나이까지의 모든 여자는, 매달 1주일씩 가족과 공동체로부터 철저히 격리돼있어야 했다. 그 여자가 만지거나 앉거나 누웠던 모든 것을, “부정{不淨}”한 것으로 여겼다. 매달 그 기간이 끝난 소녀는, 그 몸에서 악령을 추방하기 위한 노력의 일환으로, 심한 매를 맞는 것이 오랫동안의 관습이었다. 그러나 출산할 수 있는 연령이 지난 여자의 경우에는, 대개 상당한 대우를 받았는데, 더 많은 특권과 권리가 주어졌다. 이런 모든 관점에서 본다면, 여자가 경멸의 대상이 된 것은 당연했다. 심지어 그리스인도 월경 기간의 여자를 삼대 오염원{汚染源} 가운데 하나로 간주했는데, 다른 두 가지는 돼지와 마늘이었다.
84:4.8 (936.1)
The so-called modesty of women respecting their clothing and the exposure of the person grew out of the deadly fear of being observed at the time of a menstrual period. To be thus detected was a grievous sin, the violation of a taboo. Under the mores of olden times, every woman, from adolescence to the end of the childbearing period, was subjected to complete family and social quarantine one full week each month. Everything she might touch, sit upon, or lie upon was “defiled.” It was for long the custom to brutally beat a girl after each monthly period in an effort to drive the evil spirit out of her body. But when a woman passed beyond the childbearing age, she was usually treated more considerately, being accorded more rights and privileges. In view of all this it was not strange that women were looked down upon. Even the Greeks held the menstruating woman as one of the three great causes of defilement, the other two being pork and garlic.
84:4.9 (936.2)
However foolish these olden notions were, they did some good since they gave overworked females, at least when young, one week each month for welcome rest and profitable meditation. Thus could they sharpen their wits for dealing with their male associates the rest of the time. This quarantine of women also protected men from over-sex indulgence, thereby indirectly contributing to the restriction of population and to the enhancement of self-control.
남자가 아내를 마음대로 죽이지 못하게 됐을 때 큰 진보가 이뤄졌다. 마찬가지로, 여자가 결혼 예물을 간직할 수 있게 되자 한 단계 더 진보했다. 나중에는, 재산을 소유하고 통제하고 처분 할 수 있는 법적 권리도 여자가 획득했지만, 교회 또는 관청에서 직책을 얻을 수 있는 권리는 오랫동안 허용되지 않았다. 여자는 기원후 20세기 이전은 물론 20세기에도, 어느 정도는 항상 재산으로 취급됐다. 여자는, 남자의 통제 아래 차단된 상태로부터 세계적으로 해방됨을, 아직도 획득하지 못하고 있다. 진보된 민족들 가운데서도, 남자가 여자를 보호하려는 시도는, 언제나 남자가 우월함을 넌지시 주장하는 것이었다.
84:4.10 (936.3)
A great advance was made when a man was denied the right to kill his wife at will. Likewise, it was a forward step when a woman could own the wedding gifts. Later, she gained the legal right to own, control, and even dispose of property, but she was long deprived of the right to hold office in either church or state. Woman has always been treated more or less as property, right up to and in the twentieth century after Christ. She has not yet gained world-wide freedom from seclusion under man’s control. Even among advanced peoples, man’s attempt to protect woman has always been a tacit assertion of superiority.
84:5.1 (936.5)
In self-perpetuation woman is man’s equal, but in the partnership of self-maintenance she labors at a decided disadvantage, and this handicap of enforced maternity can only be compensated by the enlightened mores of advancing civilization and by man’s increasing sense of acquired fairness.
84:5.2 (936.6)
As society evolved, the sex standards rose higher among women because they suffered more from the consequences of the transgression of the sex mores. Man’s sex standards are only tardily improving as a result of the sheer sense of that fairness which civilization demands. Nature knows nothing of fairness—makes woman alone suffer the pangs of childbirth.
84:5.3 (936.7)
The modern idea of sex equality is beautiful and worthy of an expanding civilization, but it is not found in nature. When might is right, man lords it over woman; when more justice, peace, and fairness prevail, she gradually emerges from slavery and obscurity. Woman’s social position has generally varied inversely with the degree of militarism in any nation or age.
그러나 남자가 의도적으로 또는 고의로 여자의 권리를 빼앗지는 않았고, 그후에는 점차 마지못해서 권리를 여자에게 돌려주고 있으며;이 모든 것은 사회 진화에서 무의식적이고 무계획적인 사건이었다. 늘어난 권리를 실제로 누리게 됐을 때, 여자는 권리를 가졌고, 남자가 자각하는 태도와는 전혀 상관없이 모두 가졌다. 그런 사회적 조정은 문명의 끊임없는 진화의 일부분이며, 이를 제공할 수 있도록 사회관행은 서서히 그러나 분명히 변화되고 있다. 진보하는 사회관행은, 더 나은 대우를 서서히 점점 더 여자에게 제공했으며;여자에게 계속 잔인한 부족은 살아남지 못했다.
84:5.4 (937.1)
But man did not consciously nor intentionally seize woman’s rights and then gradually and grudgingly give them back to her; all this was an unconscious and unplanned episode of social evolution. When the time really came for woman to enjoy added rights, she got them, and all quite regardless of man’s conscious attitude. Slowly but surely the mores change so as to provide for those social adjustments which are a part of the persistent evolution of civilization. The advancing mores slowly provided increasingly better treatment for females; those tribes which persisted in cruelty to them did not survive.
84:5.6 (937.1)
The early Chinese and the Greeks treated women better than did most surrounding peoples. But the Hebrews were exceedingly distrustful of them. In the Occident woman has had a difficult climb under the Pauline doctrines which became attached to Christianity, although Christianity did advance the mores by imposing more stringent sex obligations upon man. Woman’s estate is little short of hopeless under the peculiar degradation which attaches to her in Mohammedanism, and she fares even worse under the teachings of several other Oriental religions.
84:5.7 (937.1)
Science, not religion, really emancipated woman; it was the modern factory which largely set her free from the confines of the home. Man’s physical abilities became no longer a vital essential in the new maintenance mechanism; science so changed the conditions of living that man power was no longer so superior to woman power.
이런 변화는 집안의 노예 신세로부터 여자가 벗어나는 경향을 보였고, 실제로 남자와 거의 동등한 정도의 개인 자유와 성적 결정권을 현재 누리고 있을 만큼, 여자의 지위가 변경되게 했다. 한때는 여자의 가치가 음식을 만드는 역량에 제한됐으나, 발명과 풍요함으로 인해 여자가 기능을 발휘할 수 있는 새로운 세계를--곧 우아하고 매력 있는 영역을-- 창작할 수 있게 했다. 그리하여 산업은, 여자의 사회적 및 경제적 해방상태를 위한 무의식적이고 무계획적인 전쟁에서 승리해왔다. 그리고 계시조차 완성시키지 못한 것들까지, 진화가 다시 이룩해왔다.
84:5.8 (937.1)
These changes have tended toward woman’s liberation from domestic slavery and have brought about such a modification of her status that she now enjoys a degree of personal liberty and sex determination that practically equals man’s. Once a woman’s value consisted in her food-producing ability, but invention and wealth have enabled her to create a new world in which to function—spheres of grace and charm. Thus has industry won its unconscious and unintended fight for woman’s social and economic emancipation. And again has evolution succeeded in doing what even revelation failed to accomplish.
84:5.9 (937.1)
The reaction of enlightened peoples from the inequitable mores governing woman’s place in society has indeed been pendulumlike in its extremeness. Among industrialized races she has received almost all rights and enjoys exemption from many obligations, such as military service. Every easement of the struggle for existence has redounded to the liberation of woman, and she has directly benefited from every advance toward monogamy. The weaker always makes disproportionate gains in every adjustment of the mores in the progressive evolution of society.
84:5.10 (937.1)
In the ideals of pair marriage, woman has finally won recognition, dignity, independence, equality, and education; but will she prove worthy of all this new and unprecedented accomplishment? Will modern woman respond to this great achievement of social liberation with idleness, indifference, barrenness, and infidelity? Today, in the twentieth century, woman is undergoing the crucial test of her long world existence!
84:5.11 (938.1)
Woman is man’s equal partner in race reproduction, hence just as important in the unfolding of racial evolution; therefore has evolution increasingly worked toward the realization of women’s rights. But women’s rights are by no means men’s rights. Woman cannot thrive on man’s rights any more than man can prosper on woman’s rights.
84:5.12 (938.2)
Each sex has its own distinctive sphere of existence, together with its own rights within that sphere. If woman aspires literally to enjoy all of man’s rights, then, sooner or later, pitiless and emotionless competition will certainly replace that chivalry and special consideration which many women now enjoy, and which they have so recently won from men.
84:5.13 (938.3)
Civilization never can obliterate the behavior gulf between the sexes. From age to age the mores change, but instinct never. Innate maternal affection will never permit emancipated woman to become man’s serious rival in industry. Forever each sex will remain supreme in its own domain, domains determined by biologic differentiation and by mental dissimilarity.
84:6.2 (938.6)
Every successful human institution embraces antagonisms of personal interest which have been adjusted to practical working harmony, and homemaking is no exception. Marriage, the basis of home building, is the highest manifestation of that antagonistic co-operation which so often characterizes the contacts of nature and society. The conflict is inevitable. Mating is inherent; it is natural. But marriage is not biologic; it is sociologic. Passion insures that man and woman will come together, but the weaker parental instinct and the social mores hold them together.
84:6.3 (938.7)
Male and female are, practically regarded, two distinct varieties of the same species living in close and intimate association. Their viewpoints and entire life reactions are essentially different; they are wholly incapable of full and real comprehension of each other. Complete understanding between the sexes is not attainable.
남자와 여자 사이에서, 본성과 반응과 관점 및 생각의 차이는, 걱정을 야기 시키기는커녕, 개인적으로나 집단적으로 인류에게 상당히 유익한 것으로 간주돼야한다. 많은 계층의 우주 피조물은, 이중{二重} 국면으로 인간성을 형태화하도록 창조된다. 필사자와 물질 아들 그리고 중간유한절대자 가운데서는, 이런 차이가 남성과 여성으로 표현되며;스라빔과 체루빔, 그리고 모론시아 동료 가운데서는, 양성{陽性} 곧 적극적 존재와, 음성{陰性} 곧 내향적 존재로 언급돼왔다. 낙원-하보나 체계에서 어떤 삼자일체 연합을 이루는 것과 같이, 그런 이중 연합은 융통성을 크게 증대시키고 선천적 제한조건을 극복한다.
84:6.5 (938.9)
The differences of nature, reaction, viewpoint, and thinking between men and women, far from occasioning concern, should be regarded as highly beneficial to mankind, both individually and collectively. Many orders of universe creatures are created in dual phases of personality manifestation. Among mortals, Material Sons, and midsoniters, this difference is described as male and female; among seraphim, cherubim, and Morontia Companions, it has been denominated positive or aggressive and negative or retiring. Such dual associations greatly multiply versatility and overcome inherent limitations, even as do certain triune associations in the Paradise-Havona system.
남자와 여자는 필사자 생애뿐 아니라 모론시아 생애와 영적 생애에서도 서로를 필요로 한다. 남성과 여성 사이의 관점 차이는, 첫 생애 이후에, 그리고 지방우주와 연방우주에서 상승하는 과정 내내 지속된다. 하보나에서도, 한때 남자와 여자였던 순례자는, 낙원으로 올라가는 과정에서 여전히 서로 돕게 될 것이다. 심지어 완결성취 단체에서도, 피조물은 결코, 인간이 남성과 여성이라고 부르는 인격적 경향을 지워버릴 만큼 변환되지 않을 것이며;인류의 이런 두 가지 근본 변종{變種}은, 서로에게 호기심과 자극과 용기를 주고 협조하는 일을 항상 계속할 것이며;복잡한 우주 문제를 해결하는 일에, 그리고 시공우주의 각양 어려움을 극복하는 일에, 언제나 서로 협동하면서 의존할 것이다.
84:6.6 (939.1)
Men and women need each other in their morontial and spiritual as well as in their mortal careers. The differences in viewpoint between male and female persist even beyond the first life and throughout the local and superuniverse ascensions. And even in Havona, the pilgrims who were once men and women will still be aiding each other in the Paradise ascent. Never, even in the Corps of the Finality, will the creature metamorphose so far as to obliterate the personality trends that humans call male and female; always will these two basic variations of humankind continue to intrigue, stimulate, encourage, and assist each other; always will they be mutually dependent on co-operation in the solution of perplexing universe problems and in the overcoming of manifold cosmic difficulties.
84:6.7 (939.2)
While the sexes never can hope fully to understand each other, they are effectively complementary, and though co-operation is often more or less personally antagonistic, it is capable of maintaining and reproducing society. Marriage is an institution designed to compose sex differences, meanwhile effecting the continuation of civilization and insuring the reproduction of the race.
84:6.8 (939.3)
Marriage is the mother of all human institutions, for it leads directly to home founding and home maintenance, which is the structural basis of society. The family is vitally linked to the mechanism of self-maintenance; it is the sole hope of race perpetuation under the mores of civilization, while at the same time it most effectively provides certain highly satisfactory forms of self-gratification. The family is man’s greatest purely human achievement, combining as it does the evolution of the biologic relations of male and female with the social relations of husband and wife.
84:7.1 (939.4)
Sex mating is instinctive, children are the natural result, and the family thus automatically comes into existence. As are the families of the race or nation, so is its society. If the families are good, the society is likewise good. The great cultural stability of the Jewish and of the Chinese peoples lies in the strength of their family groups.
84:7.2 (939.5)
Woman’s instinct to love and care for children conspired to make her the interested party in promoting marriage and primitive family life. Man was only forced into home building by the pressure of the later mores and social conventions; he was slow to take an interest in the establishment of marriage and home because the sex act imposes no biologic consequences upon him.
남녀의 결합은 자연스런 것이지만, 결혼은 사회적인 것이고, 언제나 사회관행에 규제를 받아왔다. (종교적, 도덕적, 윤리적) 사회관행은, 재산과 자존심과 기사도 정신과 함께, 결혼과 가족이라는 제도를 안정시킨다. 사회관행이 동요될 때마다, 가정과-결혼제도의 안정성이 흔들렸다. 결혼은 이제 소유{所有}단계를 탈피해서 개인시대로 접어들고 있다. 지난날에는 여자가 남자의 재산이었으므로 남자가 여자를 보호했고, 같은 이유 때문에 여자가 복종했다. 그 장단점과는 무관하게, 이 체계는 안정성을 제공했다. 이제는, 여자는 더 이상 재산으로 간주되지 않으며, 결혼과-가정제도를 안정시킬 수 있도록 고안된 새로운 사회관행이 출현하고 있다:
84:7.3 (939.6)
Sex association is natural, but marriage is social and has always been regulated by the mores. The mores (religious, moral, and ethical), together with property, pride, and chivalry, stabilize the institutions of marriage and family. Whenever the mores fluctuate, there is fluctuation in the stability of the home-marriage institution. Marriage is now passing out of the property stage into the personal era. Formerly man protected woman because she was his chattel, and she obeyed for the same reason. Regardless of its merits this system did provide stability. Now, woman is no longer regarded as property, and new mores are emerging designed to stabilize the marriage-home institution:
84:7.8 (940.4)
But the home as an institution, a partnership between one man and one woman, dates more specifically from the days of Dalamatia, about one-half million years ago, the monogamous practices of Andon and his immediate descendants having been abandoned long before. Family life, however, was not much to boast of before the days of the Nodites and the later Adamites. Adam and Eve exerted a lasting influence on all mankind; for the first time in the history of the world men and women were observed working side by side in the Garden. The Edenic ideal, the whole family as gardeners, was a new idea on Urantia.
자손에 대한 사랑은 거의 보편적이고, 명백히 살아남을 가치가 있다. 옛 사람은 언제나 자녀의 번영을 위하여 어머니의 권리를 희생시켰으며;에스키모 어머니는 여전히 자기 아이를 물로 씻는 대신 혀로 핥아준다. 그러나 원시 시대의 어머니는, 자녀가 아주 어렸을 때에만 먹여주고 돌봤을 뿐이며;동물처럼, 저희가 자라자마자 관계를 끊었다. 영구적이고 계속적인 인간 연합체는, 생물학적 애정만을 기초하여 설립된 적이 전혀 없었다. 동물은 자기 새끼를 사랑하며;사람--곧 문명화된 사람--은 자기 자녀의 자녀도 사랑한다. 문명이 발달할수록, 자녀의 발전과 성공에 대한 부모의 기쁨이 커지며;따라서 가문{家門}의 긍지에 대하여 새롭고 더 고상한 깨달음이 생겨난다.
84:7.10 (940.6)
Love of offspring is almost universal and is of distinct survival value. The ancients always sacrificed the mother’s interests for the welfare of the child; an Eskimo mother even yet licks her baby in lieu of washing. But primitive mothers only nourished and cared for their children when very young; like the animals, they discarded them as soon as they grew up. Enduring and continuous human associations have never been founded on biologic affection alone. The animals love their children; man—civilized man—loves his children’s children. The higher the civilization, the greater the joy of parents in the children’s advancement and success; thus the new and higher realization of name pride comes into existence.
84:7.20 (941.1)
Among ancient savages, discipline of children was begun very early; and the child early realized that disobedience meant failure or even death just as it did to the animals. It is civilization’s protection of the child from the natural consequences of foolish conduct that contributes so much to modern insubordination.
84:7.21 (941.2)
Eskimo children thrive on so little discipline and correction simply because they are naturally docile little animals; the children of both the red and the yellow men are almost equally tractable. But in races containing Andite inheritance, children are not so placid; these more imaginative and adventurous youths require more training and discipline. Modern problems of child culture are rendered increasingly difficult by:
84:7.25 (941.6)
The olden ideas of family discipline were biologic, growing out of the realization that parents were creators of the child’s being. The advancing ideals of family life are leading to the concept that bringing a child into the world, instead of conferring certain parental rights, entails the supreme responsibility of human existence.
84:7.26 (941.7)
Civilization regards the parents as assuming all duties, the child as having all the rights. Respect of the child for his parents arises, not in knowledge of the obligation implied in parental procreation, but naturally grows as a result of the care, training, and affection which are lovingly displayed in assisting the child to win the battle of life. The true parent is engaged in a continuous service-ministry which the wise child comes to recognize and appreciate.
84:7.27 (941.8)
In the present industrial and urban era the marriage institution is evolving along new economic lines. Family life has become more and more costly, while children, who used to be an asset, have become economic liabilities. But the security of civilization itself still rests on the growing willingness of one generation to invest in the welfare of the next and future generations. And any attempt to shift parental responsibility to state or church will prove suicidal to the welfare and advancement of civilization.
결혼은, 자녀 및 그 결과로 일어나는 가족생활과 함께, 인간 본성에서 가장 가능성 있는 것들을 자극하는 동시에, 필사자 인간성의 이런 자극받은 속성을 나타내도록 이상적인 길을 제공한다. 가족은 인간 종족들이 생물학적으로 존속되게 한다. 가정은 자연스런 사회 경기장인데, 자라나는 자녀들은 핏줄로 맺어진 형제관계의 윤리를 거기서 파악할 수 있다. 가족은 공동체의 기초 단위이며, 그 속에서 부모와 자녀는, 인내와 이타심{利他心 사심(私心) 없음}과 아량과 관용에 대한 훈계를 배우는데, 이것들은 모든 사람 사이의 형제관계를 실현하는 데 있어서 아주 근본적인 요소다.
84:7.28 (941.9)
Marriage, with children and consequent family life, is stimulative of the highest potentials in human nature and simultaneously provides the ideal avenue for the expression of these quickened attributes of mortal personality. The family provides for the biologic perpetuation of the human species. The home is the natural social arena wherein the ethics of blood brotherhood may be grasped by the growing children. The family is the fundamental unit of fraternity in which parents and children learn those lessons of patience, altruism, tolerance, and forbearance which are so essential to the realization of brotherhood among all men.
84:7.29 (941.10)
Human society would be greatly improved if the civilized races would more generally return to the family-council practices of the Andites. They did not maintain the patriarchal or autocratic form of family government. They were very brotherly and associative, freely and frankly discussing every proposal and regulation of a family nature. They were ideally fraternal in all their family government. In an ideal family filial and parental affection are both augmented by fraternal devotion.
84:7.30 (942.1)
Family life is the progenitor of true morality, the ancestor of the consciousness of loyalty to duty. The enforced associations of family life stabilize personality and stimulate its growth through the compulsion of necessitous adjustment to other and diverse personalities. But even more, a true family—a good family—reveals to the parental procreators the attitude of the Creator to his children, while at the same time such true parents portray to their children the first of a long series of ascending disclosures of the love of the Paradise parent of all universe children.
84:8.1 (942.2)
The great threat against family life is the menacing rising tide of self-gratification, the modern pleasure mania. The prime incentive to marriage used to be economic; sex attraction was secondary. Marriage, founded on self-maintenance, led to self-perpetuation and concomitantly provided one of the most desirable forms of self-gratification. It is the only institution of human society which embraces all three of the great incentives for living.
원래, 재산은 자아를-유지하는 기본 제도였고, 한편 결혼은 자아를-영속시키는 독특한 제도로서 작용했다. 주기적인 성적 탐닉과 함께 흡족한 양식과 놀이와 유머가 자기-만족의 수단이었음에도, 진화하는 사회관행이 자기-만족에 대한 어떤 뚜렷한 제도를 형성하기에 실패했음이 여전히 사실이다. 그리고 만족스런 기쁨을 얻을 수 있는 전문화된 기법을 개발하지 못했기 때문에, 모든 인간제도가 이런 쾌락 추구로 너무 철저하게 물들어있다. 재산 축적은 모든 형태의 자기-만족을 증대시키기 위한 도구가 되고 있으며, 한편 결혼은 흔히 오직 쾌락을 위한 수단으로서 간주된다. 그리고 이런 방종 곧 널리 퍼진 이런 쾌락에 대한 열정은 이제, 일찍이 사회의 진화적 가족생활제도인 가정을 노리는 가장 큰 위협이다.
84:8.2 (942.3)
Originally, property was the basic institution of self-maintenance, while marriage functioned as the unique institution of self-perpetuation. Although food satisfaction, play, and humor, along with periodic sex indulgence, were means of self-gratification, it remains a fact that the evolving mores have failed to build any distinct institution of self-gratification. And it is due to this failure to evolve specialized techniques of pleasurable enjoyment that all human institutions are so completely shot through with this pleasure pursuit. Property accumulation is becoming an instrument for augmenting all forms of self-gratification, while marriage is often viewed only as a means of pleasure. And this overindulgence, this widely spread pleasure mania, now constitutes the greatest threat that has ever been leveled at the social evolutionary institution of family life, the home.
84:8.3 (942.4)
The violet race introduced a new and only imperfectly realized characteristic into the experience of humankind—the play instinct coupled with the sense of humor. It was there in measure in the Sangiks and Andonites, but the Adamic strain elevated this primitive propensity into the potential of pleasure, a new and glorified form of self-gratification. The basic type of self-gratification, aside from appeasing hunger, is sex gratification, and this form of sensual pleasure was enormously heightened by the blending of the Sangiks and the Andites.
안드족속 이후 인종의 불안감, 호기심, 모험심, 그리고 쾌락에-빠지는 특질이 합쳐진 곳에, 진짜 위험이 도사리고 있다. 혼{魂}의 갈급함은 육체적 쾌락으로 만족될 수 없으며;가정과 자녀에 대한 사랑은, 어리석은 쾌락 추구로 증대되지 않는다. 예술, 색감{色感}, 소리, 박자, 음악, 및 몸을 치장하는 자원을 너희가 전부 쏟아 부어도, 너희는 영을 살찌게 하거나 혼을 증진시키기를 기대할 수 없다. 허영심과 유행은, 가정 설립과 자녀 양육에 공헌할 수 없으며;자존심과 경쟁심은, 다음 세대가 살아남을 수 있는 자질을 증진시키는 데 아무런 도움을 주지 못한다.
84:8.4 (942.5)
There is real danger in the combination of restlessness, curiosity, adventure, and pleasure-abandon characteristic of the post-Andite races. The hunger of the soul cannot be satisfied with physical pleasures; the love of home and children is not augmented by the unwise pursuit of pleasure. Though you exhaust the resources of art, color, sound, rhythm, music, and adornment of person, you cannot hope thereby to elevate the soul or to nourish the spirit. Vanity and fashion cannot minister to home building and child culture; pride and rivalry are powerless to enhance the survival qualities of succeeding generations.
진보하는 하늘 존재는 모두 휴식을 즐기며, 회상 지휘자의 섬김을 누린다. 건전한 오락을 획득하고 기분을 드높여주는 놀이에 참여하려는 모든 노력은 건전한 것이며;단조로움에서 나오는 권태감을 막아주는 모든 취미와 오락과 휴식 그리고 원기를 회복시키는 수면{睡眠}은 값어치가 있는 것들이다. 경쟁적인 시합, 이야기하기, 그리고 심지어 맛있는 음식을 맛보는 것도 자기-만족의 형태가 될 수 있다. (너희가 소금으로 음식 맛을 낼 때, 거의 100만 년 동안, 인간은 오직 음식을 재속에 넣어두는 방법으로만 소금기를 얻을 수 있었다는 것을, 잠깐 멈춰서 생각해보라.)
84:8.5 (942.6)
Advancing celestial beings all enjoy rest and the ministry of the reversion directors. All efforts to obtain wholesome diversion and to engage in uplifting play are sound; refreshing sleep, rest, recreation, and all pastimes which prevent the boredom of monotony are worth while. Competitive games, storytelling, and even the taste of good food may serve as forms of self-gratification. (When you use salt to savor food, pause to consider that, for almost a million years, man could obtain salt only by dipping his food in ashes.)
사람이 스스로 즐기도록 내버려둬라;인간 종족들이 무수한 방법으로 쾌락을 찾을 수 있게 하라;진화하는 인류로 하여금, 모든 형태의 합리적 자기-만족, 즉 오랫동안 향상돼온 생물학적 투쟁의 결실{結實}을 탐구하게 하라. 사람은 오늘날의 즐거움과 쾌락의 일부를 잘 획득했다. 그러나 너희는 운명의 목표를 잘 고려해 봐라! 자아를-유지하는 토대가 돼온 재산을 쾌락이 파괴시키기에 성공한다면, 그것은 정말로 자살이며;자기-만족이 결혼의 파탄, 가정생활의 타락, 가정의 파괴를 초래한다면, 정말로 치명적인 대가{代價}를 치른 것이다--가정은 인간이 진화로 획득한 최고 성취이며, 문명이 살아남을 수 있는 유일한 희망이다.
84:8.6 (943.1)
Let man enjoy himself; let the human race find pleasure in a thousand and one ways; let evolutionary mankind explore all forms of legitimate self-gratification, the fruits of the long upward biologic struggle. Man has well earned some of his present-day joys and pleasures. But look you well to the goal of destiny! Pleasures are indeed suicidal if they succeed in destroying property, which has become the institution of self-maintenance; and self-gratifications have indeed cost a fatal price if they bring about the collapse of marriage, the decadence of family life, and the destruction of the home—man’s supreme evolutionary acquirement and civilization’s only hope of survival.