587 lines
35 KiB
Plaintext
587 lines
35 KiB
Plaintext
Urantia Book Paper 83 The Marriage Institution
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SPIRITWEB ORG, PROMOTING SPIRITUAL CONSCIOUSNESS ON THE INTERNET.
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Subjects Archive The Urantia Book Urantia Book PART III: The History of Urantia
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: The Origin Of Urantia Life Establishment On Urantia The Marine-life Era On
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Urantia Urantia During The Early Land-life Era The Mammalian Era On Urantia The
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Dawn Races Of Early Man The First Human Family The Evolutionary Races Of Color
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The Overcontrol Of Evolution The Planetary Prince Of Urantia The Planetary
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Rebellion The Dawn Of Civilization Primitive Human Institutions The Evolution
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Of Human Government Development Of The State Government On A Neighboring Planet
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The Garden Of Eden Adam And Eve The Default Of Adam And Eve The Second Garden
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The Midway Creatures The Violet Race After The Days Of Adam Andite Expansion In
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The Orient Andite Expansion In The Occident Development Of Modern Civilization
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The Evolution Of Marriage The Marriage Institution Marriage And Family Life The
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Origins Of Worship Early Evolution Of Religion The Ghost Cults Fetishes,
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Charms, And Magic Sin, Sacrifice, And Atonement Shamanism--medicine Men And
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Priests The Evolution Of Prayer The Later Evolution Of Religion Machiventa
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Melchizedek The Melchizedek Teachings In The Orient The Melchizedek Teachings
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In The Levant Yahweh--god Of The Hebrews Evolution Of The God Concept Among The
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Hebrews The Melchizedek Teachings In The Occident The Social Problems Of
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Religion Religion In Human Experience The Real Nature Of Religion The
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Foundations Of Religious Faith The Reality Of Religious Experience Growth Of
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The Trinity Concept Deity And Reality Universe Levels Of Reality Origin And
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Nature Of Thought Adjusters Mission And Ministry Of Thought Adjusters Relation
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Of Adjusters To Universe Creatures Relation Of Adjusters To Individual Mortals
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...
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Paper 83 The Marriage Institution
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Introduction
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THIS is the recital of the early beginnings of the institution of marriage. It
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has progressed steadily from the loose and promiscuous matings of the herd
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through many variations and adaptations, even to the appearance of those
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marriage standards which eventually culminated in the realization of pair
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matings, the union of one man and one woman to establish a home of the highest
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social order.
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Marriage has been many times in jeopardy, and the marriage mores have drawn
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heavily on both property and religion for support; but the real influence which
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forever safeguards marriage and the resultant family is the simple and innate
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biologic fact that men and women positively will not live without each other,
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be they the most primitive savages or the most cultured mortals.
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It is because of the sex urge that selfish man is lured into making something
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better than an animal out of himself. The self-regarding and self-gratifying
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sex relationship entails the certain consequences of self-denial and insures
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the assumption of altruistic duties and numerous race-benefiting home
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responsibilities. Herein has sex been the unrecognized and unsuspected
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civilizer of the savage; for this same sex impulse automatically and unerringly
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compels man to think and eventually leads him to love.
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1. MARRIAGE AS A SOCIETAL INSTITUTION
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Marriage is society's mechanism designed to regulate and control those many
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human relations which arise out of the physical fact of bisexuality. As such an
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institution, marriage functions in two directions:
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1. In the regulation of personal sex relations.
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2. In the regulation of descent, inheritance, succession, and social order,
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this being its older and original function.
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The family, which grows out of marriage, is itself a stabilizer of the marriage
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institution together with the property mores. Other potent factors in marriage
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stability are pride, vanity, chivalry, duty, and religious convictions. But
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while marriages may be approved or disapproved on high, they are hardly made in
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heaven. The human family is a distinctly human institution, an evolutionary
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development. Marriage is an institution of society, not a department of the
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church. True, religion should mightily influence it but should not undertake
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exclusively to control and regulate it.
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Primitive marriage was primarily industrial; and even in modern times it is
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often a social or business affair. Through the influence of the mixture of the
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Andite stock and as a result of the mores of advancing civilization, marriage
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is slowly becoming mutual, romantic, parental, poetical, affectionate, ethical,
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and even idealistic. Selection and so-called romantic love, however, were at
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top of page - 923
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a minimum in primitive mating. During early times husband and wife were not
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much together; they did not even eat together very often. But among the
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ancients, personal affection was not strongly linked to sex attraction; they
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became fond of one another largely because of living and working together.
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2. COURTSHIP AND BETROTHAL
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Primitive marriages were always planned by the parents of the boy and girl. The
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transition stage between this custom and the times of free choosing was
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occupied by the marriage broker or professional matchmaker. These matchmakers
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were at first the barbers; later, the priests. Marriage was originally a group
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affair; then a family matter; only recently has it become an individual
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adventure.
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Coercion, not attraction, was the approach to primitive marriage. In early
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times woman had no sex aloofness, only sex inferiority as inculcated by the
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mores. As raiding preceded trading, so marriage by capture preceded marriage by
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contract. Some women would connive at capture in order to escape the domination
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of the older men of their tribe; they preferred to fall into the hands of men
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of their own age from another tribe. This pseudo elopement was the transition
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stage between capture by force and subsequent courtship by charming.
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An early type of wedding ceremony was the mimic flight, a sort of elopement
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rehearsal which was once a common practice. Later, mock capture became a part
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of the regular wedding ceremony. A modern girl's pretensions to resist
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"capture," to be reticent toward marriage, are all relics of olden customs. The
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carrying of the bride over the threshold is reminiscent of a number of ancient
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practices, among others, of the days of wife stealing.
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Woman was long denied full freedom of self-disposal in marriage, but the more
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intelligent women have always been able to circumvent this restriction by the
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clever exercise of their wits. Man has usually taken the lead in courtship, but
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not always. Woman sometimes formally, as well as covertly, initiates marriage.
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And as civilization has progressed, women have had an increasing part in all
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phases of courtship and marriage.
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Increasing love, romance, and personal selection in premarital courtship are an
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Andite contribution to the world races. The relations between the sexes are
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evolving favorably; many advancing peoples are gradually substituting somewhat
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idealized concepts of sex attraction for those older motives of utility and
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ownership. Sex impulse and feelings of affection are beginning to displace cold
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calculation in the choosing of life partners.
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The betrothal was originally equivalent to marriage; and among early peoples
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sex relations were conventional during the engagement. In recent times,
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religion has established a sex taboo on the period between betrothal and
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marriage.
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3. PURCHASE AND DOWRY
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The ancients mistrusted love and promises; they thought that abiding unions
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must be guaranteed by some tangible security, property. For this reason, the
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purchase price of a wife was regarded as a forfeit or deposit which the husband
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was doomed to lose in case of divorce or desertion. Once the purchase price of
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a bride had been paid, many tribes permitted the husband's brand to be burned
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upon her. Africans still buy their wives. A love wife, or a white man's wife,
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they compare to a cat because she costs nothing.
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top of page - 924
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The bride shows were occasions for dressing up and decorating daughters for
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public exhibition with the idea of their bringing higher prices as wives. But
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they were not sold as animals--among the later tribes such a wife was not
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transferable. Neither was her purchase always just a cold-blooded money
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transaction; service was equivalent to cash in the purchase of a wife. If an
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otherwise desirable man could not pay for his wife, he could be adopted as a
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son by the girl's father and then could marry. And if a poor man sought a wife
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and could not meet the price demanded by a grasping father, the elders would
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often bring pressure to bear upon the father which would result in a
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modification of his demands, or else there might be an elopement.
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As civilization progressed, fathers did not like to appear to sell their
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daughters, and so, while continuing to accept the bride purchase price, they
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initiated the custom of giving the pair valuable presents which about equaled
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the purchase money. And upon the later discontinuance of payment for the bride,
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these presents became the bride's dowry.
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The idea of a dowry was to convey the impression of the bride's independence,
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to suggest far removal from the times of slave wives and property companions. A
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man could not divorce a dowered wife without paying back the dowry in full.
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Among some tribes a mutual deposit was made with the parents of both bride and
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groom to be forfeited in case either deserted the other, in reality a marriage
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bond. During the period of transition from purchase to dowry, if the wife were
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purchased, the children belonged to the father; if not, they belonged to the
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wife's family.
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4. THE WEDDING CEREMONY
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The wedding ceremony grew out of the fact that marriage was originally a
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community affair, not just the culmination of a decision of two individuals.
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Mating was of group concern as well as a personal function.
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Magic, ritual, and ceremony surrounded the entire life of the ancients, and
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marriage was no exception. As civilization advanced, as marriage became more
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seriously regarded, the wedding ceremony became increasingly pretentious. Early
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marriage was a factor in property interests, even as it is today, and therefore
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required a legal ceremony, while the social status of subsequent children
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demanded the widest possible publicity. Primitive man had no records; therefore
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must the marriage ceremony be witnessed by many persons.
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At first the wedding ceremony was more on the order of a betrothal and
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consisted only in public notification of intention of living together; later it
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consisted in formal eating together. Among some tribes the parents simply took
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their daughter to the husband; in other cases the only ceremony was the formal
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exchange of presents, after which the bride's father would present her to the
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groom. Among many Levantine peoples it was the custom to dispense with all
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formality, marriage being consummated by sex relations. The red man was the
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first to develop the more elaborate celebration of weddings.
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Childlessness was greatly dreaded, and since barrenness was attributed to
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spirit machinations, efforts to insure fecundity also led to the association of
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marriage with certain magical or religious ceremonials. And in this effort to
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insure a happy and fertile marriage, many charms were employed; even the
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astrologers were consulted to ascertain the birth stars of the contracting
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parties.
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top of page - 925
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At one time the human sacrifice was a regular feature of all weddings among
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well-to-do people.
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Lucky days were sought out, Thursday being most favorably regarded, and
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weddings celebrated at the full of the moon were thought to be exceptionally
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fortunate. It was the custom of many Near Eastern peoples to throw grain upon
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the newlyweds; this was a magical rite which was supposed to insure fecundity.
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Certain Oriental peoples used rice for this purpose.
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Fire and water were always considered the best means of resisting ghosts and
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evil spirits; hence altar fires and lighted candles, as well as the baptismal
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sprinkling of holy water, were usually in evidence at weddings. For a long time
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it was customary to set a false wedding day and then suddenly postpone the
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event so as to put the ghosts and spirits off the track.
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The teasing of newlyweds and the pranks played upon honeymooners are all relics
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of those far-distant days when it was thought best to appear miserable and ill
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at ease in the sight of the spirits so as to avoid arousing their envy. The
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wearing of the bridal veil is a relic of the times when it was considered
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necessary to disguise the bride so that ghosts might not recognize her and also
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to hide her beauty from the gaze of the otherwise jealous and envious spirits.
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The bride's feet must never touch the ground just prior to the ceremony. Even
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in the twentieth century it is still the custom under the Christian mores to
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stretch carpets from the carriage landing to the church altar.
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One of the most ancient forms of the wedding ceremony was to have a priest
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bless the wedding bed to insure the fertility of the union; this was done long
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before any formal wedding ritual was established. During this period in the
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evolution of the marriage mores the wedding guests were expected to file
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through the bedchamber at night, thus constituting legal witness to the
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consummation of marriage.
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top of page - 926
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The luck element, that in spite of all premarital tests certain marriages
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turned out bad, led primitive man to seek insurance protection against marriage
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failure; led him to go in quest of priests and magic. And this movement
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culminated directly in modern church weddings. But for a long time marriage was
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generally recognized as consisting in the decisions of the contracting
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parents--later of the pair while for the last five hundred years church and
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state have assumed jurisdiction and now presume to make pronouncements of
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marriage.
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5. PLURAL MARRIAGES
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In the early history of marriage the unmarried women belonged to the men of the
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tribe. Later on, a woman had only one husband at a time. This practice of
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one-man-at-a-time was the first step away from the promiscuity of the herd.
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While a woman was allowed but one man, her husband could sever such temporary
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relationships at will. But these loosely regulated associations were the first
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step toward living pairwise in distinction to living herdwise. In this stage of
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marriage development children usually belonged to the mother.
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The next step in mating evolution was the group marriage. This communal phase
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of marriage had to intervene in the unfolding of family life because the
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marriage mores were not yet strong enough to make pair associations permanent.
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The brother and sister marriages belonged to this group; five brothers of one
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family would marry five sisters of another. All over the world the looser forms
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of communal marriage gradually evolved into various types of group marriage.
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And these group associations were largely regulated by the totem mores. Family
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life slowly and surely developed because sex and marriage regulation favored
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the survival of the tribe itself by insuring the survival of larger numbers of
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children.
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Group marriages gradually gave way before the emerging practices of
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polygamy--polygyny and polyandry--among the more advanced tribes. But polyandry
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was never general, being usually limited to queens and rich women; furthermore,
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it was customarily a family affair, one wife for several brothers. Caste and
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economic restrictions sometimes made it necessary for several men to content
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themselves with one wife. Even then, the woman would marry only one, the others
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being loosely tolerated as "uncles" of the joint progeny.
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The Jewish custom requiring that a man consort with his deceased brother's
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widow for the purpose of "raising up seed for his brother," was the custom of
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more than half the ancient world. This was a relic of the time when marriage
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was a family affair rather than an individual association.
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The institution of polygyny recognized, at various times, four sorts of wives:
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1. The ceremonial or legal wives.
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top of page - 927
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2. Wives of affection and permission.
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3. Concubines, contractual wives.
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4. Slave wives.
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True polygyny, where all the wives are of equal status and all the children
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equal, has been very rare. Usually, even with plural marriages, the home was
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dominated by the head wife, the status companion. She alone had the ritual
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wedding ceremony, and only the children of such a purchased or dowered spouse
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could inherit unless by special arrangement with the status wife.
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The status wife was not necessarily the love wife; in early times she usually
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was not. The love wife, or sweetheart, did not appear until the races were
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considerably advanced, more particularly after the blending of the evolutionary
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tribes with the Nodites and Adamites.
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The taboo wife--one wife of legal status--created the concubine mores. Under
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these mores a man might have only one wife, but he could maintain sex relations
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with any number of concubines. Concubinage was the steppingstone to monogamy,
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the first move away from frank polygyny. The concubines of the Jews, Romans,
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and Chinese were very frequently the handmaidens of the wife. Later on, as
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among the Jews, the legal wife was looked upon as the mother of all children
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born to the husband.
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The olden taboos on sex relations with a pregnant or nursing wife tended
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greatly to foster polygyny. Primitive women aged very early because of frequent
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childbearing coupled with hard work. (Such overburdened wives only managed to
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exist by virtue of the fact that they were put in isolation one week out of
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each month when they were not heavy with child.) Such a wife often grew tired
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of bearing children and would request her husband to take a second and younger
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wife, one able to help with both childbearing and the domestic work. The new
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wives were therefore usually hailed with delight by the older spouses; there
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existed nothing on the order of sex jealousy.
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The number of wives was only limited by the ability of the man to provide for
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them. Wealthy and able men wanted large numbers of children, and since the
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infant mortality was very high, it required an assembly of wives to recruit a
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large family. Many of these plural wives were mere laborers, slave wives.
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Human customs evolve, but very slowly. The purpose of a harem was to build up a
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strong and numerous body of blood kin for the support of the throne. A certain
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chief was once convinced that he should not have a harem, that he should be
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contented with one wife; so he promptly dismissed his harem. The dissatisfied
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wives went to their homes, and their offended relatives swept down on the chief
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in wrath and did away with him then and there.
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6. TRUE MONOGAMY--PAIR MARRIAGE
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Monogamy is monopoly; it is good for those who attain this desirable state, but
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it tends to work a biologic hardship on those who are not so fortunate. But
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quite regardless of the effect on the individual, monogamy is decidedly best
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for the children.
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The earliest monogamy was due to force of circumstances, poverty. Monogamy is
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cultural and societal, artificial and unnatural, that is, unnatural to
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evolutionary man. It was wholly natural to the purer Nodites and Adamites and
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has been of great cultural value to all advanced races.
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The Chaldean tribes recognized the right of a wife to impose a premarital
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pledge upon her spouse not to take a second wife or concubine; both the Greeks
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and the Romans favored monogamous marriage. Ancestor worship has always
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fostered monogamy, as has the Christian error of regarding marriage as a
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sacrament. Even the elevation of the standard of living has consistently
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militated against plural wives. By the time of Michael's advent on Urantia
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practically all of the civilized world had attained the level of theoretical
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monogamy. But this passive monogamy did not mean that mankind had become
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habituated to the practice of real pair marriage.
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While pursuing the monogamic goal of the ideal pair marriage, which is, after
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all, something of a monopolistic sex association, society must not overlook the
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unenviable situation of those unfortunate men and women who fail to find a
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place in this new and improved social order, even when having done their best
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to co-operate with, and enter into, its requirements. Failure to gain mates in
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the social arena of competition may be due to insurmountable difficulties or
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multitudinous restrictions which the current mores have imposed. Truly,
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monogamy is ideal for those who are in, but it must inevitably work great
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hardship on those who are left out in the cold of solitary existence.
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Always have the unfortunate few had to suffer that the majority might advance
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under the developing mores of evolving civilization; but always should the
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favored majority look with kindness and consideration on their less fortunate
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fellows who must pay the price of failure to attain membership in the ranks of
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those ideal sex partnerships which afford the satisfaction of all biologic
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urges under the sanction of the highest mores of advancing social evolution.
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Monogamy always has been, now is, and forever will be the idealistic goal of
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human sex evolution. This ideal of true pair marriage entails self-denial, and
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therefore does it so often fail just because one or both of the contracting
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parties are deficient in that acme of all human virtues, rugged self-control.
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Monogamy is the yardstick which measures the advance of social civilization as
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distinguished from purely biologic evolution. Monogamy is not necessarily
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biologic or natural, but it is indispensable to the immediate maintenance and
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top of page - 928
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further development of social civilization. It contributes to a delicacy of
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sentiment, a refinement of moral character, and a spiritual growth which are
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utterly impossible in polygamy. A woman never can become an ideal mother when
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she is all the while compelled to engage in rivalry for her husband's
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affections.
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Pair marriage favors and fosters that intimate understanding and effective
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co-operation which is best for parental happiness, child welfare, and social
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efficiency. Marriage, which began in crude coercion, is gradually evolving into
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a magnificent institution of self-culture, self-control, self-expression, and
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self-perpetuation.
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7. THE DISSOLUTION OF WEDLOCK
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In the early evolution of the marital mores, marriage was a loose union which
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could be terminated at will, and the children always followed the mother; the
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mother-child bond is instinctive and has functioned regardless of the
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developmental stage of the mores.
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Among primitive peoples only about one half the marriages proved satisfactory.
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The most frequent cause for separation was barrenness, which was always blamed
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on the wife; and childless wives were believed to become snakes in the spirit
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world. Under the more primitive mores, divorce was had at the option of the man
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alone, and these standards have persisted to the twentieth century among some
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peoples.
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As the mores evolved, certain tribes developed two forms of marriage: the
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ordinary, which permitted divorce, and the priest marriage, which did not allow
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for separation. The inauguration of wife purchase and wife dowry, by
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introducing a property penalty for marriage failure, did much to lessen
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separation. And, indeed, many modern unions are stabilized by this ancient
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property factor.
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The social pressure of community standing and property privileges has always
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been potent in the maintenance of the marriage taboos and mores. Down through
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the ages marriage has made steady progress and stands on advanced ground in the
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modern world, notwithstanding that it is threateningly assailed by widespread
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dissatisfaction among those peoples where individual choice--a new
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liberty--figures most largely. While these upheavals of adjustment appear among
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the more progressive races as a result of suddenly accelerated social
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evolution, among the less advanced peoples marriage continues to thrive and
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slowly improve under the guidance of the older mores.
|
||
|
||
The new and sudden substitution of the more ideal but extremely individualistic
|
||
love motive in marriage for the older and long-established property motive, has
|
||
unavoidably caused the marriage institution to become temporarily unstable.
|
||
Man's marriage motives have always far transcended actual marriage morals, and
|
||
in the nineteenth and twentieth centuries the Occidental ideal of marriage has
|
||
suddenly far outrun the self-centered and but partially controlled sex impulses
|
||
of the races. The presence of large numbers of unmarried persons in any society
|
||
indicates the temporary breakdown or the transition of the mores.
|
||
|
||
The real test of marriage, all down through the ages, has been that continuous
|
||
intimacy which is inescapable in all family life. Two pampered and spoiled
|
||
youths, educated to expect every indulgence and full gratification of vanity
|
||
and ego, can hardly hope to make a great success of marriage and home
|
||
building--a life-long partnership of self-effacement, compromise, devotion, and
|
||
unselfish dedication to child culture.
|
||
|
||
top of page - 929
|
||
|
||
The high degree of imagination and fantastic romance entering into courtship is
|
||
largely responsible for the increasing divorce tendencies among modern
|
||
Occidental peoples, all of which is further complicated by woman's greater
|
||
personal freedom and increased economic liberty. Easy divorce, when the result
|
||
of lack of self-control or failure of normal personality adjustment, only leads
|
||
directly back to those crude societal stages from which man has emerged so
|
||
recently and as the result of so much personal anguish and racial suffering.
|
||
|
||
But just so long as society fails to properly educate children and youths, so
|
||
long as the social order fails to provide adequate premarital training, and so
|
||
long as unwise and immature youthful idealism is to be the arbiter of the
|
||
entrance upon marriage, just so long will divorce remain prevalent. And in so
|
||
far as the social group falls short of providing marriage preparation for
|
||
youths, to that extent must divorce function as the social safety valve which
|
||
prevents still worse situations during the ages of the rapid growth of the
|
||
evolving mores.
|
||
|
||
The ancients seem to have regarded marriage just about as seriously as some
|
||
present-day people do. And it does not appear that many of the hasty and
|
||
unsuccessful marriages of modern times are much of an improvement over the
|
||
ancient practices of qualifying young men and women for mating. The great
|
||
inconsistency of modern society is to exalt love and to idealize marriage while
|
||
disapproving of the fullest examination of both.
|
||
|
||
8. THE IDEALIZATION OF MARRIAGE
|
||
|
||
Marriage which culminates in the home is indeed man's most exalted institution,
|
||
but it is essentially human; it should never have been called a sacrament. The
|
||
Sethite priests made marriage a religious ritual; but for thousands of years
|
||
after Eden, mating continued as a purely social and civil institution.
|
||
|
||
The likening of human associations to divine associations is most unfortunate.
|
||
The union of husband and wife in the marriage-home relationship is a material
|
||
function of the mortals of the evolutionary worlds. True, indeed, much
|
||
spiritual progress may accrue consequent upon the sincere human efforts of
|
||
husband and wife to progress, but this does not mean that marriage is
|
||
necessarily sacred. Spiritual progress is attendant upon sincere application to
|
||
other avenues of human endeavor.
|
||
|
||
Neither can marriage be truly compared to the relation of the Adjuster to man
|
||
nor to the fraternity of Christ Michael and his human brethren. At scarcely any
|
||
point are such relationships comparable to the association of husband and wife.
|
||
And it is most unfortunate that the human misconception of these relationships
|
||
has produced so much confusion as to the status of marriage.
|
||
|
||
It is also unfortunate that certain groups of mortals have conceived of
|
||
marriage as being consummated by divine action. Such beliefs lead directly to
|
||
the concept of the indissolubility of the marital state regardless of the
|
||
circumstances or wishes of the contracting parties. But the very fact of
|
||
marriage dissolution itself indicates that Deity is not a conjoining party to
|
||
such unions. If God has once joined any two things or persons together, they
|
||
will remain thus joined until such a time as the divine will decrees their
|
||
separation. But, regarding marriage, which is a human institution, who shall
|
||
presume to sit in judgment, to say which marriages are unions that might be
|
||
approved by the universe supervisors in contrast with those which are purely
|
||
human in nature and origin?
|
||
|
||
top of page - 930
|
||
|
||
Nevertheless, there is an ideal of marriage on the spheres on high. On the
|
||
capital of each local system the Material Sons and Daughters of God do portray
|
||
the height of the ideals of the union of man and woman in the bonds of marriage
|
||
and for the purpose of procreating and rearing offspring. After all, the ideal
|
||
mortal marriage is humanly sacred.
|
||
|
||
Marriage always has been and still is man's supreme dream of temporal ideality.
|
||
Though this beautiful dream is seldom realized in its entirety, it endures as a
|
||
glorious ideal, ever luring progressing mankind on to greater strivings for
|
||
human happiness. But young men and women should be taught something of the
|
||
realities of marriage before they are plunged into the exacting demands of the
|
||
interassociations of family life; youthful idealization should be tempered with
|
||
some degree of premarital disillusionment.
|
||
|
||
The youthful idealization of marriage should not, however, be discouraged; such
|
||
dreams are the visualization of the future goal of family life. This attitude
|
||
is both stimulating and helpful providing it does not produce an insensitivity
|
||
to the realization of the practical and commonplace requirements of marriage
|
||
and subsequent family life.
|
||
|
||
The ideals of marriage have made great progress in recent times; among some
|
||
peoples woman enjoys practically equal rights with her consort. In concept, at
|
||
least, the family is becoming a loyal partnership for rearing offspring,
|
||
accompanied by sexual fidelity. But even this newer version of marriage need
|
||
not presume to swing so far to the extreme as to confer mutual monopoly of all
|
||
personality and individuality. Marriage is not just an individualistic ideal;
|
||
it is the evolving social partnership of a man and a woman, existing and
|
||
functioning under the current mores, restricted by the taboos, and enforced by
|
||
the laws and regulations of society.
|
||
|
||
Twentieth-century marriages stand high in comparison with those of past ages,
|
||
notwithstanding that the home institution is now undergoing a serious testing
|
||
because of the problems so suddenly thrust upon the social organization by the
|
||
precipitate augmentation of woman's liberties, rights so long denied her in the
|
||
tardy evolution of the mores of past generations.
|
||
|
||
[Presented by the Chief of Seraphim stationed on Urantia.]
|
||
|
||
top of page - 931
|
||
|
||
--------------------------------------------------------------------------------
|
||
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
|
||
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>Ŀ
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<EFBFBD> // <20> <20> <20> <20> <20>
|
||
<EFBFBD> The Evolution <20> Marriage And <20> Urantia Book <20> Search <20> SiteMap! <20>
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//
|
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||
--------------------------------------------------------------------------------
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<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>Ŀ
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||
<EFBFBD> <20> <20> <20> <20> <20> <20> SPIRITWEB ORG (info@spiritweb.org), <20> <20>
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<EFBFBD> <20> <20> <20> <20> <20> <20> http://www.spiritweb.org <20> <20>
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<EFBFBD> <20> <20> <20> <20> <20> <20> Webmaster <webmaster@spiritweb.org> <20> <20>
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<EFBFBD> <20> <20> <20> <20> <20> <20> <20> <20>
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<EFBFBD> <20> <20> <20> <20> <20> <20> ONLINE SINCE 1993. MAINTAINED IN SWITZERLAND. <20> <20>
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<EFBFBD> <20> <20> <20> <20> <20> <20> DISTRIBUTED TO CALIFORNIA, SPAIN, ITALY, SOUTH AFRICA, <20> <20>
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