Knjiga Urantije
DIO III. Povijest Urantije
POGLAVLJE 82 : EVOLUCIJA BRAKA
Paper 82
The Evolution of Marriage
The Evolution of Marriage
BRAK — spolno sjedinjenje — proizlazi iz dvospolnosti. Brak je čovjekova prilagodba toj dvospolnosti, dok je obiteljski život ukupni rezultat svih takvih evolucijskih i prilagodbenih usklađenja. Brak će opstati; on nije sastavni dio biološke evolucije, ali kao temelj društvene evolucije uvijek će postojati u nekom obliku. Brak je čovječanstvu dao dom, a dom je krunska slava cijele duge i mukotrpne evolucijske borbe.
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.
Ljudi drevnih vremena nisu posjedovali osobito bogatu društvenu civilizaciju, ali ono što su imali vjerno su i djelotvorno prenosili na sljedeći naraštaj. I treba prepoznati da se većina tih prošlih civilizacija nastavila razvijati uz posve minimalan utjecaj drugih ustanova, upravo zato što je dom djelotvorno ispunjavao svoju ulogu. Danas ljudske rase posjeduju bogatu društvenu i kulturnu baštinu, i nju valja mudro i djelotvorno prenositi budućim naraštajima. Obitelj se mora očuvati kao odgojna ustanova.
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.
Unatoč razlici između ličnosti muškaraca i žena, spolni ih poriv neminovno vodi u zajedništvo radi produženja vrste. Taj je nagon djelovao učinkovito mnogo prije nego što su ljudi iskusili ono što se kasnije nazvalo ljubavlju, odanošću i bračnom vjernošću. Spolni nagon je urođen, dok je brak njegova evolucijska i društvena posljedica.
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.
Spolni interes i želja nisu bili dominantne strasti kod primitivnih ljudi; oni su ih jednostavno uzimali zdravo za gotovo. U cijelom reproduktivnom činu nije bilo nimalo maštovitosti. Snažna seksualna strast civiliziranijih naroda najvećim dijelom proizlazi iz rasnog miješanja, osobito ondje gdje je evolucijska narav obogaćena asocijativnom maštom i osjećajem za ljepotu — osobinama Nodita i Adamita. Međutim, evolucijske su rase to anditsko nasljeđe primile u tako maloj mjeri da ono nije moglo osigurati dostatnu samokontrolu kojom bi se obuzdali životinjski nagoni, probuđeni i dodatno pojačani većom seksualnom sviješću i snažnijim spolnim porivima. Među evolucijskim rasama, crveni čovjek imao je najviši spolni kodeks.
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.
Sangičke rase imale su normalnu životinjsku strast, ali su pokazivale malo mašte i gotovo nikakvo cijenjenje ljepote i tjelesne privlačnosti suprotnog spola. Ono što se naziva spolnom privlačnošću gotovo je posve odsutno čak i među današnjim primitivnim rasama; ti nemiješani narodi imaju jasno izražen nagon za parenjem, ali je njihova seksualna privlačnost preslaba da bi ozbiljnije narušila društvenu kontrolu.
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.
Od svojih najranijih početaka pa sve do suvremenog doba, brak kao institucija vjerno odražava društvenu evoluciju biološke težnje za samoodržanjem vrste. Održanje evoluirajuće ljudske vrste osigurano je prisutnošću ovog rasnog nagona za parenjem, poriva koji se u slobodnijem smislu naziva spolnom privlačnošću. Taj veliki biološki poriv postaje središnja pokretačka točka za čitav niz povezanih nagona, emocija i običaja — tjelesnih, intelektualnih, moralnih i društvenih.
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.
Kod divljaka je opskrba hranom bila glavni poticaj, ali kad civilizacija osigura obilje hrane, spolni poriv često postaje dominantan impuls i stoga zahtijeva neprestanu društvenu regulaciju. Kod životinja instinktivna periodičnost ograničava sklonost parenju, ali kako je čovjek u velikoj mjeri biće samokontrole, spolna želja nije posve periodična; stoga društvo mora zahtijevati samokontrolu pojedinca.
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.
Nijedna ljudska emocija ili poriv, kad su neobuzdani i pretjerano udovoljavani, ne mogu proizvesti toliko štete i patnje kao ovaj snažni spolni nagon. Razumno podvrgavanje ovog poriva društvenim pravilima vrhunski je test stvarne razine svake civilizacije. Progresivni ljudski rod mora pronaći način da udovolji sve većem zahtjevu za samokontrolom — sve višom i višom samokontrolom. Premda potajna djela, neiskrenost i licemjerje mogu prikriti seksualne probleme, oni ih ne mogu riješiti niti mogu unaprijediti etičke norme.
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.
Povijest evolucije braka zapravo je povijest kontrole spolnosti pod pritiskom društvenih, religijskih i građanskih ograničenja. Priroda jedva da prepoznaje pojedinca; ona ne poznaje takozvanu moralnost; zanima je isključivo razmnožavanje vrste. Priroda snažno inzistira na reprodukciji, ali posve ravnodušno prepušta posljedične probleme društvu, stvarajući tako trajan i velik problem za evolucijsko čovječanstvo. Taj društveni sukob sastoji se u neprestanom nadmetanju između osnovnih nagona i razvijajuće etike.
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.
Među ranim rasama bilo je malo ili nimalo regulacije odnosa između spolova. Zbog takve spolne slobode nije postojala prostitucija. I danas Pigmeji i neke druge zaostale skupine nemaju instituciju braka; izučavanje ovih naroda otkriva jednostavne spolne običaje svojstvene primitivnim rasama. No sve drevne narode uvijek treba proučavati i prosuđivati u svjetlu moralnih standarda običaja njihova vremena.
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.
Slobodna ljubav, međutim, nikada nije bila na cijeni iznad razine potpune divljaštine. Onoga trenutka kad su se počele oblikovati društvene skupine, počeli su se razvijati bračni zakoni i ograničenja. Tako je parenje prolazilo mnoštvom prijelaza, od stanja gotovo potpune spolne slobode do standarda dvadesetog stoljeća, obilježenih relativno potpunim ograničenjem spolnog ponašanja.
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.
U najranijim fazama plemenskog razvoja običaji i ograničavajući tabui bili su vrlo grubi, ali su ipak razdvajali spolove — što je pogodovalo miru, redu i radu — te je započela duga evolucija braka i obitelji. Spolni običaji odijevanja, ukrašavanja i religijskih praksi potječu iz tih ranih tabua koji su određivali granice spolnih sloboda i tako postupno oblikovali pojmove poroka, zločina i grijeha. Ipak, dugo je bila praksa da se tijekom velikih svetkovina, osobito prvoga svibnja, zanemaruju sva spolna ograničenja.
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.
Žene su oduvijek bile podložne strožim tabuima nego muškarci. Rani su običaji neudanim ženama davali istu razinu spolne slobode kao i muškarcima, ali se od žena u braku uvijek zahtijevala vjernost mužu. Primitivni brak nije mnogo ograničavao spolne slobode muškarca, ali je zato spolnu slobodu žene pretvorio u tabu. Udate su žene oduvijek nosile neki znak koji ih je izdvajao kao posebnu skupinu, poput frizure, odjeće, vela, izdvojenosti, ukrasa i prstenja.
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.
Brak je društveni odgovor na stalnu biološku napetost — čovjekov neprekidni poriv za razmnožavanjem, za održanjem vrste. Spolno povezivanje je prirodno i univerzalno, a kako se društvo razvijalo od jednostavnijeg prema složenijem, tako su se razvijali i običaji vezani uz spolne odnose, iz čega je postupno nastala institucija braka. Gdje god društvena evolucija dosegne stupanj nastajanja društvenih pravila, tu se razvija bračna institucija.
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.
Uvijek su postojale i uvijek će postojati dvije različite sfere braka: običaji i zakoni koji uređuju vanjske aspekte spolnih odnosa, te skriveni i osobni odnosi između muškarca i žene. Pojedinac se oduvijek opirao spolnim pravilima koja nameće društvo; i ovaj dugotrajni problem spolnih odnosa leži u tome što je samoodržanje individualno, iako se odvija u skupini, dok je samoproduženje društveno, ali počiva na individualnom nagonu.
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.
Običaji, kada ih se poštuje, imaju dovoljnu snagu da obuzdaju i kontroliraju spolni nagon, što se vidi među svim rasama. Bračni su standardi oduvijek bili pouzdan pokazatelj trenutačne snage običaja i stvarne funkcionalnosti građanske vlasti. No rani spolni i bračni običaji bili su skup nedosljednih i grubih pravila. Roditelji, djeca, rodbina i društvo imali su međusobno suprotstavljene interese u pitanjima braka. Ipak, unatoč svemu tome, one su rase koje su uzdizale i prakticirale brak prirodno evoluirale na više razine i opstale u većem broju.
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.
U primitivnim vremenima brak je bio cijena društvenog položaja; posjedovanje žene bilo je znak ugleda. Divljak je na dan vjenčanja gledao kao na prijelaz u odgovornost i zrelost. U jednom je razdoblju brak shvaćan kao društvena dužnost, u drugom kao religijska obveza, a u trećem kao politički zahtjev radi osiguranja građana za državu.
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.
Mnoga su rana plemena zahtijevala pothvate otmice kao uvjet za sklapanje braka; kasniji su narodi takve pohode zamijenili sportskim natjecanjima i nadmetanjima. Pobjednici su u tim natjecanjima dobivali prvu nagradu — izbor među djevojkama te sezone. Među lovcima na glave mladić se nije mogao oženiti dok nije posjedovao barem jednu lubanju, iako ih je ponekad mogao i kupiti. Kako je kupovina žena postajala sve rjeđa, žene su se osvajale nadmetanjem u zagonetkama, a taj se običaj i danas zadržao među mnogim skupinama crne rase.
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.
Kako je civilizacija napredovala, u nekim su plemenima žene dobile pravo da provjeravaju muškarčeve sposobnosti i biraju kome će dati prednost. Ti su ispiti uključivali lov, borbu i sposobnost uzdržavanja obitelji. Od mladoženje se dugo zahtijevalo da barem godinu dana živi u obitelji nevjeste, gdje je radio i dokazivao da je vrijedan žene koju prosi.
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.
Činjenica da su stari narodi smatrali sramotom, pa čak i grijehom, ne biti u braku objašnjava zašto su se sklapali dječji brakovi; ako se već mora biti u braku, onda što ranije to bolje. Također je bilo rašireno vjerovanje da neoženjeni ne mogu ući u svijet duhova, što je dodatno poticalo sklapanje brakova u dječjoj dobi, ponekad čak pri rođenju ili i prije, ovisno o spolu. Stari su vjerovali da se i mrtvi moraju vjenčati. Najranije su provodadžije bile zadužene za sklapanje brakova među mrtvima. Roditelj mrtvog sina unajmio bi provodadžiju da ugovori brak s mrtvom kćeri druge obitelji.
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.
Kod kasnijih naroda pubertet je bio uobičajena dob za sklapanje braka, ali se ta dob pomicala s napretkom civilizacije. U ranoj društvenoj evoluciji pojavili su se neobični i celibatni redovi i među muškarcima i među ženama; njih su osnivali i održavali pojedinci koji su u manjoj ili većoj mjeri bili lišeni uobičajenog spolnog nagona.
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.
Mnoga su plemena dopuštala pripadnicima vladajuće skupine da imaju spolne odnose s nevjestom neposredno prije nego što bi bila dana mužu. Svaki bi od tih muškaraca djevojci dao dar, i iz toga je potekao običaj davanja svadbenih darova. U nekim se skupinama očekivalo da mlada žena sama zaradi svoj miraz, koji se sastojao od darova dobivenih za spolne usluge s muškarcima koji su je posjećivali u izložbenoj dvorani.
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.
Neka su plemena zahtijevala da mladići ožene udovice ili starije žene, a zatim bi im, nakon njihove smrti, dopuštala da ožene mlade djevojke; kako su govorili, time su osiguravali da roditelji oba supružnika ne budu ‘budale,’ jer su smatrali da je ludost dopustiti da se spoje dvoje mladih ljudi. Druga su plemena dopuštala odnose samo između osoba približne dobi. Upravo je to ograničavanje braka na određenu dob dovelo do ideje o incestu. (U Indiji ni danas ne postoji minimalna dob za brak.)
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.)
U nekim običajima žene su se silno bojale da ne izgube muža; udovice su ili ubijane ili su mogle počiniti samoubojstvo na grobovima svojih muževa, jer se vjerovalo da će im se tako pridružiti u svijetu duhova. Udovice su gotovo uvijek bile smatrane krivima za smrt svojih muževa. Neka su ih plemena spaljivala žive na lomači. Ako bi udovica ostala na životu, njezin je život bio obilježen neprekidnim žalovanjem i teškim društvenim ograničenjima, jer joj uglavnom nije bilo dopušteno ponovno stupiti u brak.
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.
U stara su vremena ljudi često poticali prakse koje se danas smatraju nemoralnima. Primitivne su žene često osjećale ponos zbog odnosa svojih muževa s drugim ženama. Djevojačka čednost bila je prepreka za sklapanje braka; dijete rođeno prije braka činilo je djevojku poželjnijom jer je jamčilo njezinu plodnost.
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.
Mnoga su primitivna plemena dopuštala probni brak sve dok žena ne bi zatrudnjela, nakon čega bi se obavio pravi bračni obred; u drugim se skupinama vjenčanje nije slavilo dok se ne rodi prvo dijete. Ako je žena bila neplodna, roditelji su je morali otkupiti, a brak bi se poništio. Običaji su zahtijevali da svaki par ima djecu.
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.
Ti su primitivni probni brakovi bili potpuno lišeni svake naznake razuzdanosti; bili su jednostavno iskreni testovi plodnosti. Par bi stupio u trajni brak čim bi se utvrdila plodnost. Kada se suvremeni parovi vjenčaju s mišlju o mogućem razvodu ako ne budu zadovoljni bračnim životom, oni zapravo ulaze u oblik probnog braka koji je daleko ispod razine iskrenih pothvata njihovih manje civiliziranih predaka.
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.
Primitivni brak bio je investicija, ekonomska pogodba; bio je više stvar posla nego udvaranja. Stari su se ljudi vjenčavali radi koristi i dobrobiti skupine; stoga su njihove brakove planirale i ugovarale skupine, roditelji i starješine. Da su imovinski običaji doista stabilizirali instituciju braka potvrđuje i činjenica da je brak među ranim plemenima bio trajniji nego među mnogim suvremenim narodima.
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.
Kako je civilizacija napredovala i kako su društvena pravila sve više priznavala imovinska prava, krađa je postala jedan od najvećih zločina. Preljub se smatrao oblikom krađe, povredom vlasničkih prava muža; zato se ne spominje izričito u ranijim zakonima i običajima. Žena je u početku bila vlasništvo svoga oca, koji je to pravo prenosio na njezina muža, i svi su se zakoniti spolni odnosi razvili iz tih već postojećih vlasničkih prava. Stari zavjet govori o ženama kao obliku imovine, dok Kuran uči o njihovoj podređenosti. Muškarac je imao pravo posuditi svoju ženu prijatelju ili gostu, a taj se običaj i danas zadržao među nekim narodima.
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.
Suvremena spolna ljubomora nije urođena; ona je proizvod razvijajućih običaja. Primitivni čovjek nije bio ljubomoran na svoju ženu; on je samo čuvao svoje vlasništvo. Razlog zašto se od žene zahtijevala stroža spolna vjernost nego od muškarca bio je taj što je njezina bračna nevjera utjecala na porijeklo i nasljedstvo. Vrlo rano u razvoju civilizacije izvanbračno dijete palo je na loš glas. U početku se za preljub kažnjavala samo žena; kasnije su običaji propisivali kaznu i za njezina partnera, a kroz duga razdoblja uvrijeđeni muž ili zaštitnički otac imali su puno pravo ubiti prijestupnika. Suvremena društva i dalje zadržavaju takve običaje, koji pod nepisanim zakonima dopuštaju takozvane zločine iz časti.
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.
Budući da se tabu čednosti javio kao faza imovinskih običaja, isprva se odnosio na udane žene, a ne na neudane djevojke. U kasnijim je razdobljima čednost više zahtijevao otac nego prosac; djevica je za oca bila komercijalno vrijedan posjed, jer se mogla prodati po višoj cijeni. Kako je čednost sve više dobivala na vrijednosti, bilo je uobičajeno da mladoženja ocu plati određenu svotu kao priznanje za to što je pravilnim odgojem podigao čednu djevojku. Jednom kada se ta ideja o ženskoj čednosti učvrstila, toliko se proširila među ljudima da su roditelji doslovno zatvarali djevojke — godinama ih držali u zatočeništvu — kako bi osigurali njihovu nevinost. Tako su noviji standardi i provjere djevičanstva izravno doveli do pojave čitave klase profesionalnih prostitutki — odbačenih nevjesta, žena za koje su majke njihovih budućih muževa ustvrdile da nisu bile djevice.
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.
Vrlo rano je primitivni čovjek uočio da se rasnim miješanjem poboljšava kvaliteta potomstva. Ne da je endogamija uvijek bila loša, nego je egzogamija obično bila bolja; stoga su se razvili društveni običaji koji su ograničavali spolne odnose među bliskim srodnicima. Ljudi su uočili da egzogamija više pogoduje evolucijskom odabiru, jer omogućuje veću raznolikost i napredak. Pokazalo se da su potomci izvan srodničkih veza bili svestraniji i sposobniji preživjeti u neprijateljskom svijetu; oni iz endogamnih veza postupno su nestajali, zajedno s običajima koji su ih održavali. Sve se to razvijalo polako; divljak nije svjesno razmišljao o tim pitanjima. Ali kasniji, napredniji narodi jesu, i uočili su da veća srodnost među roditeljima ponekad dovodi do slabijeg potomstva.
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.
Religija je dugo bila djelotvorna prepreka egzogamiji; mnoga religijska učenja zabranjuju brak s pripadnicima druge vjere. Žene su uglavnom prakticirale endogamiju, a muškarci egzogamiju. Imovinska pitanja uvijek su igrala važnu ulogu pri sklapanju braka, pa su ljudi, kako bi očuvali imovinu unutar klana, stvarali pravila koja su zahtijevala da se žene udaju unutar plemena. Takva su pravila dovela do velikog porasta brakova među rođacima. Endogamija se također prakticirala radi očuvanja obrtničkih tajni; obučeni su obrtnici nastojali zadržati svoje vještine unutar obitelji.
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.
Ako bi se našle u izolaciji, nadmoćne bi se skupine uvijek vraćale srodničkom parenju. Noditi su više od sto pedeset tisuća godina bili jedna od velikih endogamnih skupina. Kasniji običaji sklapanja brakova unutar skupine bili su snažno oblikovani predajama ljubičaste rase, u kojoj su u početku brakovi nužno bili među braćom i sestrama. Brakovi između brata i sestre bili su česti u ranom Egiptu, Siriji i Mezopotamiji, kao i u svim krajevima koje su nekoć naseljavali Anditi. Egipćani su dugo održavali takve brakove kako bi očuvali čistoću kraljevske krvi, a taj se običaj još dulje zadržao u Perziji. U Mezopotamiji su, prije Abrahamova doba, brakovi među rođacima bili obvezni; rođaci su imali prednost pri međusobnom sklapanju brakova. I sam je Abraham oženio svoju polusestru, ali takvi odnosi nisu bili dopušteni u kasnijim židovskim običajima.
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.
Prvi odmak od brakova između braće i sestara nastupio je pod utjecajem običaja mnogoženstva, jer je sestra kao žena često nadmoćno dominirala nad ostalim ženama. Neka su plemena zabranjivala ženidbu bratovom udovicom, ali su zahtijevala da živi brat ima djecu za svoga pokojnog brata. Ne postoji biološki instinkt koji bi sprječavao bilo koji stupanj srodničkog parenja; takva su ograničenja u potpunosti rezultat tabua.
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.
Mnoga su plemena naposljetku zabranila brak unutar klana; druga su ograničila bračne veze na određene kaste. Tabu protiv braka sa ženama vlastitog totema potaknuo je običaj otmice žena iz susjednih plemena. Kasnije su se brakovi sve više sklapali prema teritorijalnoj pripadnosti nego prema krvnom srodstvu. Endogamija je prošla kroz više faza prije nego što se razvila u suvremeni običaj egzogamije. Čak i nakon što je tabu zabranio endogamiju među običnim narodom, starješine i kraljevi mogli su sklapati brak s bliskim srodnicama kako bi očuvali čistoću kraljevske krvi. Društveni su običaji vladarima obično dopuštali veću slobodu u spolnim pitanjima nego običnim ljudima.
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.
Egzogamija je sama po sebi pogodovala miru; međuplemenski brakovi smanjivali su neprijateljstva. Vodila je plemenskoj koordinaciji i sklapanju vojnih saveza; prevladala je jer je povećavala snagu i pridonosila izgradnji nacija. Također je pogodovala razvoju trgovinskih kontakata; pustolovni i istraživački duh proširivao je granice sklapanja brakova i znatno pridonosio miješanju kultura.
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.
Teško razumljive nedosljednosti u bračnim običajima različitih skupina uvelike proizlaze iz egzogamije, zajedno s običajima otmice i kupnje žena iz susjednih plemena, što je dovelo do miješanja zasebnih plemenskih pravila. Da su tabui vezani uz endogamiju društvene, a ne biološke naravi, jasno pokazuje činjenica da su zabrane obuhvaćale i mnoge oblike srodstva po braku, uključujući odnose bez ikakve krvne veze.
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.
Danas na svijetu više nema čistih rasa. Od ranih i izvornih evolucijskih obojenih naroda opstale su samo dvije predstavničke rase, žuta i crna; ali i te su dvije rase znatno izmiješane s izumrlim obojenim narodima. Takozvana bijela rasa većinom potječe od drevnog plavog čovjeka, ali je također u većoj ili manjoj mjeri izmiješana s ostalim rasama, kao i crveni čovjek u Sjevernoj i Južnoj Americi.
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.
Od šest obojenih sangičkih rasa tri su bile primarne, a tri sekundarne. Premda su primarne rase — plava, crvena i žuta — u mnogim pogledima bile nadmoćnije trima sekundarnim narodima, treba imati na umu da su i te sekundarne rase imale mnoge poželjne osobine koje bi znatno obogatile primarne narode da su njihovi bolji sojevi bili apsorbirani.
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.
Križanje nadmoćnih i različitih loza ključ je stvaranja novih i snažnijih tipova. To vrijedi za biljke, životinje i ljudsku vrstu. Križanje povećava vitalnost i plodnost. Miješanje loza prosječnih ili viših slojeva različitih naroda znatno povećava stvaralački potencijal, što pokazuje današnje stanovništvo Sjedinjenih Američkih Država. Kada se takva križanja odvijaju među nižim ili slabijim lozama, stvaralački se potencijal smanjuje, što se vidi na primjeru današnjih naroda južne Indije.
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.
Sve dok su današnje rase toliko opterećene slabijim i degeneriranim lozama, opsežno miješanje rasa bilo bi uglavnom štetno, ali većina prigovora takvim postupcima počiva na društvenim i kulturnim predrasudama, a ne na biološkim razlozima. Čak i među slabijim lozama, križanci su često napredniji od svojih predaka. Križanje pridonosi poboljšanju vrste zahvaljujući ulozi dominantnih gena. Miješanje rasa povećava vjerojatnost da će se u potomstvu pojaviti veći broj poželjnih dominantnih osobina.
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.
Eksperiment na otoku Pitcairn gdje je došlo do miješanja bijele i polinezijske rase pokazao se prilično uspješnim, jer su bijeli muškarci i polinezijske žene pripadali razmjerno dobrim lozama. Miješanjem najviših tipova bijele, crvene i žute rase odmah bi nastala mnoga nova i biološki učinkovita svojstva. Ta tri naroda pripadaju primarnim sangičkim rasama. Miješanje bijele i crne rase ne daje tako povoljne neposredne rezultate, ali takvi potomci nisu ni približno toliko nepoželjni kako ih prikazuju društvene i rasne predrasude. Takvi bijelo-crni križanci imaju izvrsna tjelesna svojstva, premda su u nekim drugim pogledima neznatno slabiji.
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.
Miješanjem primarnih i sekundarnih sangičkih rasa, ove se druge znatno unapređuju na račun prvih. No ako se takvo miješanje odvija u manjem opsegu i kroz dulje razdoblje, teško se može ozbiljno prigovoriti takvom “žrtvovanju” primarnih rasa u korist sekundarnih. S biološkog stajališta, sekundarne su sangičke rase u nekim pogledima bile nadmoćnije primarnima.
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.