Urantia Book Paper 82 The Evolution Of Marriage
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Subjects Archive The Urantia Book Urantia Book PART III: The History of Urantia
: The Origin Of Urantia Life Establishment On Urantia The Marine-life Era On
Urantia Urantia During The Early Land-life Era The Mammalian Era On Urantia The
Dawn Races Of Early Man The First Human Family The Evolutionary Races Of Color
The Overcontrol Of Evolution The Planetary Prince Of Urantia The Planetary
Rebellion The Dawn Of Civilization Primitive Human Institutions The Evolution
Of Human Government Development Of The State Government On A Neighboring Planet
The Garden Of Eden Adam And Eve The Default Of Adam And Eve The Second Garden
The Midway Creatures The Violet Race After The Days Of Adam Andite Expansion In
The Orient Andite Expansion In The Occident Development Of Modern Civilization
The Evolution Of Marriage The Marriage Institution Marriage And Family Life The
Origins Of Worship Early Evolution Of Religion The Ghost Cults Fetishes,
Charms, And Magic Sin, Sacrifice, And Atonement Shamanism--medicine Men And
Priests The Evolution Of Prayer The Later Evolution Of Religion Machiventa
Melchizedek The Melchizedek Teachings In The Orient The Melchizedek Teachings
In The Levant Yahweh--god Of The Hebrews Evolution Of The God Concept Among The
Hebrews The Melchizedek Teachings In The Occident The Social Problems Of
Religion Religion In Human Experience The Real Nature Of Religion The
Foundations Of Religious Faith The Reality Of Religious Experience Growth Of
The Trinity Concept Deity And Reality Universe Levels Of Reality Origin And
Nature Of Thought Adjusters Mission And Ministry Of Thought Adjusters Relation
Of Adjusters To Universe Creatures Relation Of Adjusters To Individual Mortals
...
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Paper 82 The Evolution Of Marriage
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Introduction
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.
While religious, social, and educational institutions are all essential to the
survival of cultural civilization, the family is the master civilizer. A child
learns most of the essentials of life from his family and the neighbors.
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.
1. THE MATING INSTINCT
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.
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.
The regulation of sex in relation to marriage indicates:
1. The relative progress of civilization. Civilization has increasingly
demanded that sex be gratified in useful channels and in accordance with the
mores.
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2. The amount of Andite stock in any people. Among such groups sex has become
expressive of both the highest and the lowest in both the physical and
emotional natures.
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.
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.
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.
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.
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.
2. THE RESTRICTIVE TABOOS
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.
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.
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Free love, however, has never been in good standing above the scale of rank
savagery. The moment societal groups began to form, marriage codes and marital
restrictions began to develop. Mating has thus progressed through a multitude
of transitions from a state of almost complete sex license to the
twentieth-century standards of relatively complete sex restriction.
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.
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.
3. EARLY MARRIAGE MORES
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.
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.
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.
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.
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Many early tribes required feats of stealing as a qualification for marriage;
later peoples substituted for such raiding forays, athletic contests and
competitive games. The winners in these contests were awarded the first
prize--choice of the season's brides. Among the head-hunters a youth might not
marry until he 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.
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.
The qualifications of a wife were the ability to perform hard work and to bear
children. She was required to execute a certain piece of agricultural work
within a given time. And if she had borne a child before marriage, she was all
the more valuable; her fertility was thus assured.
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.
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.
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.
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.)
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.
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In olden days many practices now regarded as immoral were encouraged. Primitive
wives not infrequently took great pride in their husbands' affairs with other
women. Chastity in girls was a great hindrance to marriage; the bearing of a
child before marriage greatly increased a girl's desirability as a wife since
the man was sure of having a fertile companion.
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.
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.
4. MARRIAGE UNDER THE PROPERTY MORES
Marriage has always been closely linked with both property and religion.
Property has been the stabilizer of marriage; religion, the moralizer.
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.
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.
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.
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,
top of page - 918
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.
5. ENDOGAMY AND EXOGAMY
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.
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.
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.
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.
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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.
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.
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.
The presence of the later Andite peoples had much to do with increasing the
desire of the Sangik races to mate outside their own tribes. But it was not
possible for out-mating to become prevalent until neighboring groups had
learned to live together in relative peace.
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.
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.
6. RACIAL MIXTURES
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.
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.
top of page - 920
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.
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.
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.
Race blending greatly contributes to the sudden appearance of new
characteristics, and if such hybridization is the union of superior strains,
then these new characteristics will also be superior traits.
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.
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.
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.
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.
top of page - 921
After all, the real jeopardy of the human species is to be found in the
unrestrained multiplication of the inferior and degenerate strains of the
various civilized peoples rather than in any supposed danger of their racial
interbreeding.
[Presented by the Chief of Seraphim stationed on Urantia.]
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Subjects Archive The Urantia Book Urantia Book PART III: The History of Urantia
: The Origin Of Urantia Life Establishment On Urantia The Marine-life Era On
Urantia Urantia During The Early Land-life Era The Mammalian Era On Urantia The
Dawn Races Of Early Man The First Human Family The Evolutionary Races Of Color
The Overcontrol Of Evolution The Planetary Prince Of Urantia The Planetary
Rebellion The Dawn Of Civilization Primitive Human Institutions The Evolution
Of Human Government Development Of The State Government On A Neighboring Planet
The Garden Of Eden Adam And Eve The Default Of Adam And Eve The Second Garden
The Midway Creatures The Violet Race After The Days Of Adam Andite Expansion In
The Orient Andite Expansion In The Occident Development Of Modern Civilization
The Evolution Of Marriage The Marriage Institution Marriage And Family Life The
Origins Of Worship Early Evolution Of Religion The Ghost Cults Fetishes,
Charms, And Magic Sin, Sacrifice, And Atonement Shamanism--medicine Men And
Priests The Evolution Of Prayer The Later Evolution Of Religion Machiventa
Melchizedek The Melchizedek Teachings In The Orient The Melchizedek Teachings
In The Levant Yahweh--god Of The Hebrews Evolution Of The God Concept Among The
Hebrews The Melchizedek Teachings In The Occident The Social Problems Of
Religion Religion In Human Experience The Real Nature Of Religion The
Foundations Of Religious Faith The Reality Of Religious Experience Growth Of
The Trinity Concept Deity And Reality Universe Levels Of Reality Origin And
Nature Of Thought Adjusters Mission And Ministry Of Thought Adjusters Relation
Of Adjusters To Universe Creatures Relation Of Adjusters To Individual Mortals
The Adjuster And The Soul Personality Survival Seraphic Guardians Of Destiny
Seraphic Planetary Government The Supreme Being The Almighty Supreme God The
Supreme Supreme And Ultimate--time And Space The Bestowals Of Christ Michael
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