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Á¦ 82 Æí
| Á¦
82 Æí °áÈ¥ÀÇ ÁøÈ | |
82:0.1 °áÈ¥¡ªÂ¦Áþ±â¡ª´Â
³²³àÀÇ ±¸º°¿¡¼ »ý°Ü³´Ù. °áÈ¥Àº ±×·¯ÇÑ ³²³à ±¸º°¿¡¼ »ç¶÷ÀÇ ¹ÝÀÀÀû ÀûÀÀÀÎ ¹Ý¸é, °¡Á¤»ýÈ°Àº ±×·¯ÇÑ ¸ðµç ÁøÈÀûÀÌ°í
ÀûÀÀÀû Á¶Á¤¿¡¼ ºñ·ÔµÇ´Â ÃÑÇÕÀÌ´Ù. °áÈ¥Àº Áö¼ÓµÇ°í ÀÖ´Ù; ±×°ÍÀº »ý¹°ÇÐÀû ÁøÈ¿¡ ³»ÀçµÈ °ÍÀº ¾Æ´ÏÁö¸¸, ¸ðµç »çȸ
ÁøÈÀÇ ±âÃÊÀ̸ç, µû¶ó¼ ¾î¶² ÇüÅÂ·Îµç °è¼ÓÇÏ¿© Á¸ÀçÇÏ´Â °ÍÀº È®½ÇÇÏ´Ù. °áÈ¥Àº Àηù¿¡°Ô °¡Á¤À» ÁÖ¾ú°í, °¡Á¤Àº ±æ°íµµ
°íµÈ ÁøÈÀÇ ÅõÀï Àüü¿¡¼ ´õ¾ø´Â ¿µ±¤½º·± °ÍÀÌ´Ù.
| Marriage-mating-grows
out of bisexuality. Marriage is man's reactional adjustment to such
bisexuality, while the family life is the sum total resulting from
all such evolutionary and adaptative adjustments. Marriage is enduring;
it is not inherent in biologic evolution, but it is the basis of
all social evolution and is therefore certain of continued existence
in some form. Marriage has given mankind the home, and the home
is the crowning glory of the whole long and arduous evolutionary
struggle. | |
82:0.2 Á¾±³,
»çȸ, ±³À° Á¦µµ°¡ ¸ðµÎ ¹®È ¹®¸íÀÇ »ýÁ¸¿¡ ÇʼöÀÎ ÇÑÆí, °¡Á·Àº ¹®¸íÀÇ °¡Àå ÇÙ½É ºÎºÐÀÌ´Ù. ¾î¸°¾ÆÀÌ´Â °¡Á·°ú ÀÌ¿ôÀ¸·ÎºÎÅÍ
»îÀÇ ´ëºÎºÐÀÇ ÇʼöÀûÀÎ °ÍµéÀ» ¹è¿î´Ù.
| 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. | |
82:0.3 ¿¾ ½ÃÀýÀÇ
Àΰ£µéÀº ¸Å¿ì dzºÎÇÑ »çȸ ¹®¸íÀ» ¼ÒÀ¯ÇÏÁö ¾Ê¾ÒÁö¸¸, °¡Áø °ÍÀ» Ãæ½ÇÇÏ°Ô È¿°úÀûÀ¸·Î ´ÙÀ½ ¼¼´ë¿¡ ³Ñ°ÜÁÖ¾ú´Ù. ±×¸®°í
³ÊÈñ´Â °ú°ÅÀÇ ´ëºÎºÐÀÇ ¹®¸íµéÀÌ ´Ù¸¥ Á¦µµÀû ¿µÇâÀÇ ÃÖ¼Ò¸¸À» °¡Áö°í °è¼ÓÇؼ ÁøÈÇØ¿Ô´Ù´Â °ÍÀ» ÀνÄÇØ¾ß ÇÑ´Ù. ¿À´Ã³¯
Àηù´Â dzºÎÇÑ »çȸÀû, ¹®ÈÀû À¯»êÀ» ¼ÒÀ¯ÇÏ°í ÀÖÀ¸¸ç, ÀÌ´Â Çö¸íÇÏ°í È¿°úÀûÀ¸·Î ´ÙÀ½ ¼¼´ë¿¡ ÀüÇØÁ®¾ß ÇÑ´Ù. ±³À°
Á¦µµ·Î¼ÀÇ °¡Á·Àº À¯ÁöµÇ¾î¾ß ÇÑ´Ù.
| The humans
of olden times did not possess a very rich social civilization,
but such as they had they faithfully and effectively passed on to
the next generation. And you should recognize that most of these
civilizations of the past continued to evolve with a bare minimum
of other institutional influences because the home was effectively
functioning. Today the human races possess a rich social and cultural
heritage, and it should be wisely and effectively passed on to succeeding
generations. The family as an educational institution must be maintained.
|
82:1.1 ³²ÀÚ¿Í ¿©ÀÚ »çÀÌ¿¡ ¼º°Ý Â÷ÀÌ¿¡µµ ºÒ±¸ÇÏ°í, ¼º(àõ)Àû Ã浿Àº Á¾ÀÇ ¹ø½ÄÀ» À§ÇØ ±×µéÀÌ ÇÔ²² ÇÏ´Â °ÍÀ» º¸ÀåÇϱ⿡ ÃæºÐÇÏ´Ù. ÀÌ·¯ÇÑ º»´ÉÀº Àΰ£ÀÌ ³ªÁß¿¡ »ç¶û, Çå½Å, ±×¸®°í ºÎºÎ°£ÀÇ Ã漺À̶ó°í ºÒ¸®´Â °ÍÀÇ ¸¹Àº ºÎºÐÀ» üÇèÇϱâ ÈξÀ Àü¿¡ È¿°úÀûÀ¸·Î ÀÛ¿ëÇß´Ù. ¦Áþ±â´Â ¼±ÃµÀûÀÎ ¼ºÇâÀÌ°í, °áÈ¥Àº ±×°ÍÀÇ ÁøÈÀûÀÎ »çȸÀû ¹ÝÇâÀÌ´Ù. | 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. | |
82:1.2 ¼ºÀûÀÎ
Èï¹Ì¿Í ¿å¸ÁÀº ¿ø½ÃÀεéÀÇ ¿Á¤À» Áö¹èÇÏÁö ¾Ê¾Ò´Ù; ±×µéÀº ´ÜÁö ±×°ÍÀ» ´ç¿¬ÇÏ°Ô ¿©°å´Ù. ¸ðµç ¹ø½ÄÇϴ üÇè ÀüºÎ°¡
»ó»óÀ¸·Î ¾Æ¸§´ä°Ô Ä¡ÀåµÇÁö ¾Ê¾Ò´Ù. º¸´Ù °íµµ·Î ¹®¸íÈµÈ »ç¶÷µéÀÇ ÀüÀûÀÎ ¼ºÀû ¿Á¤Àº ÁÖ·Î ÀÎÁ¾ È¥ÇÕ¿¡ ±âÀÎÇϸç,
ƯÈ÷ ³ò Á¾Á·°ú ¾Æ´ã Á¾Á·ÀÇ ÁøÈÀû º»¼ºÀ» ÀÚ±ØÇÏ´Â °÷¿¡¼ ƯÈ÷ ±×·¯Çß´Ù. ±×·¯³ª ÀÌ ¾Èµå Á¾Á·ÀÇ À¯»êÀº ÁøÈ Á¾Á·µéÀÌ
¾ÆÁÖ Á¶±Ý Èí¼öµÇ¾ú±â ¶§¹®¿¡ µ¿¹°Àû ¿Á¤¿¡ ´ëÇÑ ÃæºÐÇÑ ÀÚÁ¦·ÂÀ» Á¦°øÇÏÁö ¸øÇßÀ¸¸ç, ±×·¡¼ ´õ ¿¹¹ÎÇÑ ¼º Àǽİú ´õ
°ÇÑ Â¦Áþ±â Ã浿¿¡ ÀÇÇØ ÃËÁøµÇ°í ÀڱصǾú´Ù. ÁøÈ Á¾Á· °¡¿îµ¥, È«ÀÎÀÌ °¡Àå ³ôÀº ¼º(àõ) ±ÔÀ²À» °¡Áö°í ÀÖ¾ú´Ù.
| Sex interest
and desire were not dominating passions in primitive peoples; they
simply took them for granted. The entire reproductive experience
was free from imaginative embellishment. The all-absorbing sex passion
of the more highly civilized peoples is chiefly due to race mixtures,
especially where the evolutionary nature has been stimulated by
the associative imagination and beauty appreciation of the Nodites
and Adamites. But this Andite inheritance was absorbed by the evolutionary
races in such limited amounts as to fail to provide sufficient self-control
for the animal passions thus quickened and aroused by the endowment
of keener sex consciousness and stronger mating urges. Of the evolutionary
races, the red man had the highest sex code. | |
82:1.3 °áÈ¥°ú
°ü·ÃµÈ ¼º(àõ)ÀÇ ±ÔÁ¦´Â ´ÙÀ½À» ³ªÅ¸³½´Ù:
| The regulation
of sex in relation to marriage indicates: | |
1. ¹®¸íÀÇ »ó´ëÀû
¹ßÀü. ¹®¸íÀº Á¡Á¡ ´õ À¯¿ëÇÑ °æ·Î¿Í dz½À¿¡ µû¶ó ¼º¿åÀÌ ¸¸Á·µÇ¾î¾ß ÇÑ´Ù°í ¿ä±¸ÇØ¿Ô´Ù.
| 1. The relative
progress of civilization. Civilization has increasingly demanded
that sex be gratified in useful channels and in accordance with
the mores. | |
2. ¾î´À ÀÎÁ¾¿¡³ª
µé¾î ÀÖ´Â ¾Èµå Ç÷ÅëÀÇ ºÐ·®. ±×·¯ÇÑ Áý´Üµé »çÀÌ¿¡¼ ¼º(àõ)Àº ½ÅüÀû, Á¤¼Àû º»¼º ¸ðµÎ¿¡¼ ÃÖ°í¿Í ÃÖÀú ¸ðµÎ¸¦
Ç¥ÇöÇÏ°Ô µÇ¾ú´Ù.
| 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. | |
82:1.6 »ê±ã Á¾Á·µéÀº
Á¤»óÀûÀÎ µ¿¹°Àû ¿Á¤ÀÌ ÀÖ¾úÁö¸¸, À̼ºÀÇ ¾Æ¸§´Ù¿òÀ̳ª À°Ã¼Àû ¸Å·Â¿¡ ´ëÇÑ »ó»ó·ÂÀ̳ª °¨»óÀº °ÅÀÇ ³ªÅ¸³ªÁö ¾Ê¾Ò´Ù.
¿À´Ã³¯ ¿ø½Ã ÀÎÁ¾¿¡¼µµ ¼ºÀû ¸Å·ÂÀ̶ó°í ºÒ¸®´Â °ÍÀº »ç½Ç»ó Á¸ÀçÇÏÁö ¾Ê´Â´Ù; Ç÷ÅëÀÌ ¼¯ÀÌÁö ¾ÊÀº ÀÌ Á¾Á·µéÀº ºÐ¸íÇÑ
¦Áþ´Â º»´ÉÀÌ ÀÖÁö¸¸, »çȸÀû ÅëÁ¦°¡ ÇÊ¿äÇÑ ½É°¢ÇÑ ¹®Á¦¸¦ ÀÏÀ¸Å³ Á¤µµ·Î ¼ºÀû ¸Å·ÂÀ» ÃæºÐÈ÷ ´À³¢Áö ¾Ê¾Ò´Ù.
| 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 ¦Áþ±â
º»´ÉÀº Àΰ£ÀÇ Áö¹èÀûÀÎ À°Ã¼Àû ¿øµ¿·Â Áß ÇϳªÀÌ´Ù; ±×°ÍÀº °³ÀÎÀÇ ¸¸Á·À» °¡ÀåÇÏ¿© À̱âÀûÀÎ Àΰ£À» È¿°úÀûÀ¸·Î ¼Ó¿©,
°³ÀÎÀÇ ÆíÀÇ¿Í Ã¥ÀÓÀ¸·ÎºÎÅÍÀÇ °³ÀÎÀû ÀÚÀ¯º¸´Ù Á¾Á·ÀÇ º¹Áö¿Í ¿µ¼Ó¼ºÀ» ´õ ³ô°Ô µÎ´Â ÇϳªÀÇ °¨Á¤ÀÌ´Ù.
| The mating
instinct is one of the dominant physical driving forces of human
beings; it is the one emotion which, in the guise of individual
gratification, effectively tricks selfish man into putting race
welfare and perpetuation high above individual ease and personal
freedom from responsibility. | |
82:1.8 ÇϳªÀÇ
Á¦µµ·Î¼ °áÈ¥Àº, Ãʱ⠽ÃÀÛºÎÅÍ Çö´ë¿¡ À̸£±â±îÁö, ÀھƸ¦ Á¸¼Ó½ÃÅ°·Á´Â »ý¹°ÇÐÀû ¼ºÇâÀÌ »çȸ¿¡¼ ÁøÈÇÑ °ÍÀ» ¹¦»çÇÑ´Ù.
ÁøÈÇÏ´Â ÀÎÁ¾ÀÌ ¿µ¼ÓÇÏ´Â °ÍÀº Á¾Á·ÀÇ ÀÌ Â¦Áþ´Â Ã浿ÀÌ Á¸ÀçÇÔÀ¸·Î È®½ÇÇÏ°Ô µÇ¸ç, ÀÌ ¿å±¸´Â ½±°Ô ¸»Çؼ ¼ºÀû ¸Å·ÂÀ̶ó°í
ºÎ¸¥´Ù. À§´ëÇÑ ÀÌ »ý¹°ÇÐÀû ¿å±¸´Â ¿Â°® Á¾·ùÀÇ °ü·ÃµÈ º»´É°ú °¨Á¤, ±×¸®°í¡ªÀ°Ã¼Àû, ÁöÀû, µµ´öÀû, »çȸÀû¡ª°ü·Ê¸¦
Ã浿ÇÏ´Â Áß½ÉÀÌ µÈ´Ù.
| 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¡ªphysical,
intellectual, moral, and social. | |
82:1.9 ¾ß¸¸Àο¡°Ô´Â
½Ä·® °ø±ÞÀÌ °·ÂÇÑ µ¿±â¿´Áö¸¸, ¹®¸íÀÌ Ç³ºÎÇÑ ½Ä·®À» º¸ÀåÇÒ ¶§, ¼ºÀû Ã浿Àº Áö¹èÀûÀÎ Ã浿ÀÌ µÇ¾î »çȸÀû ±ÔÁ¦°¡
ÇÊ¿äÇÏ´Ù. µ¿¹°ÀÇ °æ¿ì, º»´ÉÀÇ ÁֱⰡ ¦Áþ±â ¼ºÇâÀ» ÅëÁ¦ÇÏÁö¸¸, Àΰ£Àº ¸Å¿ì ÀÚ±â ÅëÁ¦ÀûÀÎ Á¸ÀçÀ̱⠶§¹®¿¡, ¼º¿åÀÌ
ÀüÀûÀ¸·Î ÁÖ±âÀûÀÎ °ÍÀÌ ¾Æ´Ï´Ù; µû¶ó¼ »çȸ°¡ °³Àο¡°Ô ÀÚ±â ÅëÁ¦¸¦ ºÎ°úÇÏ´Â °ÍÀÌ ÇÊ¿äÇÏ´Ù.
| With the savage,
the food supply was the impelling motivation, but when civilization
insures plentiful food, the sex urge many times becomes a dominant
impulse and therefore ever stands in need of social regulation.
In animals, instinctive periodicity checks the mating propensity,
but since man is so largely a self-controlled being, sex desire
is not altogether periodic; therefore does it become necessary for
society to impose self-control upon the individual. | |
82:1.10 °í»ß°¡
Ç®¸®°í Áö³ªÄ¡°Ô Ž´ÐÇÒ ¶§, Àΰ£ÀÇ ¾î¶² °¨Á¤À̳ª Ã浿µµ, ÀÌ °·ÂÇÑ ¼º¿å¸¸Å ¸¹Àº Çص¶°ú ½½ÇÄÀ» ³ºÁö´Â ¾Ê´Â´Ù.
»çȸÀÇ ±ÔÁ¦¸¦ À§ÇØ ÀÌ·¯ÇÑ Ã浿À» Áö´ÉÀûÀ¸·Î ±¼º¹½ÃÅ°´Â °ÍÀº ¹®¸íÀÇ ½Çü¸¦ °¡´ÆÇÏ´Â ÃÖ°íÀÇ ½ÃÇèÀÌ µÈ´Ù. ÀÚ¾Æ ÅëÁ¦,
°ÅµìµÈ ÀÚ¾Æ ÅëÁ¦´Â Áøº¸ÇÏ´Â ÀηùÀÇ ²÷ÀÓ¾øÀÌ Áõ°¡ÇÏ´Â ¿ä±¸ÀÌ´Ù. ºñ¹Ð, ºÒ¼º½Ç, À§¼±Àº ¼º(àõ) ¹®Á¦¸¦ ¾î·Æ°Ô ÇÒ
¼öµµ ÀÖÀ¸¸ç, ÇØ°áÃ¥À» Á¦½ÃÇÏÁö ¾ÊÀ¸¸é, À±¸®°¡ Çâ»óµÇÁö ¾Ê´Â´Ù.
| No human emotion
or impulse, when unbridled and overindulged, can produce so much
harm and sorrow as this powerful sex urge. Intelligent submission
of this impulse to the regulations of society is the supreme test
of the actuality of any civilization. Self-control, more and more
self-control, is the ever-increasing demand of advancing mankind.
Secrecy, insincerity, and hypocrisy may obscure sex problems, but
they do not provide solutions, nor do they advance ethics. |
82:2.1 °áÈ¥ÀÇ ÁøÈ¿¡ ´ëÇÑ À̾߱â´Â ´Ü¼øÈ÷ »çȸÀû, Á¾±³Àû, ½Ã¹ÎÀû Á¦¾àÀ» ÅëÇÑ ¼º(àõ) ÅëÁ¦ÀÇ ¿ª»çÀÏ »ÓÀÌ´Ù. º»¼ºÀº °³ÀÎÀ» °ÅÀÇ ÀνÄÇÏÁö ¾Ê´Â´Ù; ¼ÒÀ§ µµ´öÀ̶ó°í ºÒ¸®´Â °ÍÀ» ÀνÄÇÏÁö ¾Ê´Â´Ù; ´ÜÁö Á¾ÀÇ ¹ø½Ä¿¡¸¸ °ü½ÉÀÌ ÀÖÀ» »ÓÀÌ´Ù. º»¼ºÀº °Á¦ÀûÀ¸·Î ¹ø½ÄÀ» ÁÖÀåÇÏÁö¸¸, »çȸ°¡ ÇØ°áÇØ¾ß ÇÒ °á°úÀû ¹®Á¦¸¦ ¹«°ü½ÉÇÏ°Ô ¹æÄ¡ÇØ ÁøÈ Àηù¿¡°Ô ´Ã Á¸ÀçÇÏ´Â Áß´ëÇÑ ¹®Á¦¸¦ ¸¸µé¾î³½´Ù. ÀÌ »çȸÀû °¥µîÀº ±âº»ÀûÀÎ º»´É°ú ÁøÈÇÏ´Â À±¸®ÀÇ ³¡¾ø´Â ÀüÀïÀ¸·Î ÀÌ·ç¾îÁ® ÀÖ´Ù. | 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. | |
82:2.2 Ãʱâ Á¾Á·µé
»çÀÌ¿¡¼´Â ³²³à °ü°è¿¡ ´ëÇÑ ±ÔÁ¦°¡ °ÅÀÇ ¾ø¾ú´Ù. ÀÌ ÀÚÀ¯·Î¿î ¼º(àõ)°ü°è ¶§¹®¿¡ ¾î¶² ¸ÅÃáµµ ¾ø¾ú´Ù. ¿À´Ã³¯ ÇDZ׹Ì
Á·°ú ´Ù¸¥ ÈÄÁø Áý´ÜÀº °áÈ¥Á¦µµ¸¦ °¡Áö°í ÀÖÁö ¾Ê´Ù; ÀÌµé ¹ÎÁ·¿¡ ´ëÇÑ ¿¬±¸´Â ¿ø½Ã ÀÎÁ¾¿¡ µû¸¥ ´Ü¼øÇÑ Â¦Áþ±â dz½ÀÀÌ
µå·¯³´Ù. ±×·¯³ª ¿¾ Á¾Á·µé ¸ðµÎ, ±×µé ½Ã´ëÀÇ Ç³½ÀÀÇ µµ´ö ¼öÁØ¿¡ ºñÃß¾î¼ ¿¬±¸ÇÏ°í ÆÇ´ÜÇØ¾ß ÇÑ´Ù.
| Among the early
races there was little or no regulation of the relations of the
sexes. Because of this sex license, no prostitution existed. Today,
the Pygmies and other backward groups have no marriage institution;
a study of these peoples reveals the simple mating customs followed
by primitive races. But all ancient peoples should always be studied
and judged in the light of the moral standards of the mores of their
own times. | |
82:2.3 ±×·¯³ª
ÀÚÀ¯·Î¿î ¼º°ü°è´Â Áöµ¶ÇÑ ¾ß¸¸ ¼öÁغ¸´Ù ÆòÆÇÀÌ °áÄÚ ´õ ÁÁÀº ÀûÀÌ ¾ø¾ú´Ù. »çȸ Áý´ÜµéÀÌ ºñ·Î¼Ò Çü¼ºµÇ±â ½ÃÀÛÇÑ ¼ø°£,
°áÈ¥ ±ÔÁ¤°ú °áÈ¥¿¡ ´ëÇÑ Á¦¾àÀÌ »ý±â±â ½ÃÀÛÇß´Ù. ÀÌó·³ ¦Áþ±â´Â °ÅÀÇ ¿ÏÀüÈ÷ ÀÚÀ¯·Î¿î ¼º°ü°è·ÎºÎÅÍ ºñ±³Àû ¿ÏÀüÈ÷
¼º(àõ)À» Á¦ÇÑÇÏ´Â 20¼¼±â ¼öÁرîÁö, ¿©·¯ ¹ø °úµµ±â¸¦ °ÅÃļ Áøº¸ÇØ ¿Ô´Ù.
| Free love,
however, has never been in good standing above the scale of rank
savagery. The moment societal groups began to form, marriage codes
and marital restrictions began to develop. Mating has thus progressed
through a multitude of transitions from a state of almost complete
sex license to the twentieth-century standards of relatively complete
sex restriction. | |
82:2.4 ºÎÁ· ¹ßÀüÀÇ
Ãʱ⠴ܰ迡¼´Â °ü½À°ú Á¦ÇÑÀûÀÎ ±Ý±â°¡ ¸Å¿ì Á¶ÀâÇßÁö¸¸, ±×µéÀº ¼ºº°À» ±¸ºÐÇÏ°Ô Çß°í¡ªÀÌ°ÍÀº Æò¿Â, Áú¼, ±Ù¸éÇÔ¡ª°áÈ¥°ú
°¡Á¤ÀÇ ±ä ÁøÈ°¡ ½ÃÀ۵Ǿú´Ù. ¼ºº°¿¡ µû¸¥ º¹Àå¤ýÄ¡Àå, Á¾±³ °üÇà¿¡ ´ëÇÑ °ü½ÀÀº ÀÌ ÃʱâÀÇ ±Ý±â¿¡ ±â¿øÀÌ ÀÖ¾ú°í,
ÀÌ ±Ý±â´Â ¼º(àõ)ÀÇ ÀÚÀ¯ÀÇ ¹üÀ§¸¦ ¸íÈ®È÷ Á¤ÇÏ°í, µû¶ó¼ °á±¹ ¾Ç´ö¤ý¹üÁˤýÁËÀÇ °³³äÀ» ¸¸µé¾î³Â´Ù. ±×·¯³ª Áß¿äÇÑ
ÃàÁ¦ ³¯, ƯÈ÷ 5¿ùÁ¦¿¡´Â ¼º(àõ)¿¡ ´ëÇÑ ¾î¶² Á¦Çѵµ ÁßÁöÇÏ´Â °ÍÀÌ ¿À·§µ¿¾ÈÀÇ Ç³½ÀÀ̾ú´Ù.
| In the earliest
stages of tribal development the mores and restrictive taboos were
very crude, but they did keep the sexes apart-this favored quiet,
order, and industry-and the long evolution of marriage and the home
had begun. The sex customs of dress, adornment, and religious practices
had their origin in these early taboos which defined the range of
sex liberties and thus eventually created concepts of vice, crime,
and sin. But it was long the practice to suspend all sex regulations
on high festival days, especially May Day. | |
82:2.5 ¿©ÀÚ´Â
¾ðÁ¦³ª ³²ÀÚº¸´Ù ´õ ¾ö°ÝÇÑ ±Ý±â¿¡ Áö¹èµÇ¾ú´Ù. ÃʱâÀÇ Ç³½ÀÀº ³²ÀÚ¿Í ¸¶Âù°¡Áö·Î, °áÈ¥ÇÏÁö ¾ÊÀº ¿©ÀÚ¿¡°Ô °°Àº Á¤µµ·Î
¼º(àõ)ÀÇ ÀÚÀ¯¸¦ ÁÖ¾úÁö¸¸, ¾Æ³»°¡ ³²Æí¿¡°Ô Ãæ½ÇÇÏ´Â °ÍÀÌ ¾Æ³»¿¡°Ô ¹Ýµå½Ã ¿ä±¸µÇ¾ú´Ù. ¿ø½ÃÀÇ °áÈ¥Àº ³²ÀÚ¿¡°Ô ¼ºÀÇ
ÀÚÀ¯¸¦ Å©°Ô ÁÙÀÌÁö ¾Ê¾ÒÁö¸¸, ¾Æ³»¿¡°Ô ´õ ¸¹Àº ¼ºÀÇ ÀÚÀ¯¸¦ ±ÝÇß´Ù. °áÈ¥ÇÑ ¿©ÀÚµéÀº ¹Ýµå½Ã ¸Ó¸® Àå½Ä, ¿ÊÂ÷¸²¤ýº£ÀϤýÀºµÐ¤ýÄ¡Àå¤ý¹ÝÁö¿Í
°°ÀÌ ±×µé ½º½º·Î ±¸º°µÇ´Â ¾î¶² Ç¥½Ã¸¦ Ç×»ó Áö´Ï°í ÀÖ¾ú´Ù.
| Women have
always been subject to more restrictive taboos than men. The early
mores granted the same degree of sex liberty to unmarried women
as to men, but it has always been required of wives that they be
faithful to their husbands. Primitive marriage did not much curtail
man's sex liberties, but it did render further sex license taboo
to the wife. Married women have always borne some mark which set
them apart as a class by themselves, such as hairdress, clothing,
veil, seclusion, ornamentation, and rings. |
82:3.1 °áÈ¥Àº Àΰ£ÀÇ ²÷ÀÓ¾ø´Â ¹ø½Ä¡ªÀڱ⸦ Æ۶߸®´Â¡ª »ý¹°ÇÐÀû ±äÀå¿¡ ´ëÇÑ »çȸÀû À¯±âüÀÇ Á¦µµÀû ¹ÝÀÀÀÌ´Ù. ¦Áþ±â´Â º¸ÆíÀûÀ¸·Î ÀÚ¿¬½º·´°í, »çȸ°¡ ´Ü¼øÇÑ °Í¿¡¼ º¹ÀâÇÑ °ÍÀ¸·Î ÁøÈÇÏ´Â µ¿¾È, ±×¿¡ µû¶ó¼ ¦Áþ±â °ü½ÀÀÌ ÁøÈÇßÀ¸¸ç, ÀÌ°ÍÀÌ °áÈ¥Á¦µµÀÇ ½ÃÃÊÀÌ´Ù. »çȸÀÇ ÁøÈ°¡ dz½ÀÀÌ »ý±â´Â ´Ü°è±îÁö Áøº¸ÇÏ´Â °÷Àº ¾îµð¿¡³ª, °áÈ¥ÀÌ ÁøÈµÈ Á¦µµ·Î¼ ¹ß°ßµÉ °ÍÀÌ´Ù. | 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. | |
82:3.2 °áÈ¥¿¡´Â
µÎ °¡Áö ¶Ñ·ÇÇÑ ¿µ¿ªÀÌ Á¸ÀçÇØ ¿Ô°í, Ç×»ó ±×·² °ÍÀÌ´Ù; dz½Àµé, ¦Áþ±âÀÇ ¿ÜÀûÀÎ Ãø¸éÀ» ±ÔÁ¦ÇÏ´Â ¹ý·ü, ±×¸®°í ±×
¹ÛÀÇ ³²ÀÚ¿Í ¿©ÀÚÀÇ ºñ¹Ð½º·´°í °³ÀÎÀûÀÎ °ü°è. °³ÀÎÀº Ç×»ó »çȸ¿¡ ÀÇÇØ °¿äµÈ ¼º(àõ) ±ÔÁ¦¿¡ ´ëÇØ ¹ÝÇ×ÇØ¿Ô´Ù; ±×¸®°í
ÀÌ°ÍÀÌ ¹Ù·Î ÀÌ ¼º ¹®Á¦ÀÇ ¿øÀÎÀÌ´Ù: ÀÚ¾Æ À¯Áö´Â °³ÀÎÀûÀÌÁö¸¸ Áý´Ü¿¡ ÀÇÇØ ¼öÇàµÈ´Ù; ÀÚ¾Æ º¸Á¸Àº »çȸÀûÀ̳ª °³ÀÎÀÇ
Ã浿¿¡ ÀÇÇØ È®º¸µÈ´Ù.
| There always
have been and always will be two distinct realms of marriage: the
mores, the laws regulating the external aspects of mating, and the
otherwise secret and personal relations of men and women. Always
has the individual been rebellious against the sex regulations imposed
by society; and this is the reason for this agelong sex problem:
Self-maintenance is individual but is carried on by the group; self-perpetuation
is social but is secured by individual impulse. | |
82:3.3 ¸ðµç ÀÎÁ¾¿¡¼
¾Ë ¼ö ÀÖµíÀÌ, Á¸Áß¹ÞÀ» ¶§, dz½ÀÀº ¼º(àõ) Ã浿À» ¾ïÁ¦ÇÏ°í ÅëÁ¦ÇÒ ¼ö ÀÖ´Â ÃæºÐÇÑ ÈûÀ» °¡Áö°í ÀÖ´Ù. °áÈ¥ÀÇ ±âÁØÀº
¾ðÁ¦³ª dz½ÀÀÇ ÇöÀç Èû, ±×¸®°í ±¹°¡ Á¤ºÎÀÇ ±â´ÉÀÌ Á¦´ë·Î ÀÛ¿ëÇÔÀ» °¡¸®Å°´Â Âü´Ù¿î ÁöÇ¥¿´´Ù. ±×·¯³ª Ãʱ⿡ ÀÖ´ø
¼º(àõ) ¹× ¦Áþ±â¿¡ °üÇÑ Ç³½ÀÀº ÀÏ°ü¼ºÀÌ ¾ø°í Á¶ÀâÇÑ ±ÔÀ²À̾ú´Ù. ºÎ¸ð¤ý¾ÆÀ̵é¤ýģô¤ý»çȸ ¸ðµÎ°¡ »ó¹ÝµÈ ÀÌÇØ°ü°è¸¦
°®°í ÀÖ¾ú´Ù. ±×·¯³ª ÀÌ ¸ðµç °Í¿¡µµ ºÒ±¸ÇÏ°í, °áÈ¥À» ÁõÁø½ÃÅ°°í ½ÇõÇÑ Á¾Á·µéÀº ÀÚ¿¬½º·´°Ô ´õ ³ôÀº ´Ü°è·Î ÁøÈÇß°í,
´õ ¸¹Àº ¼ö°¡ »ì¾Æ³²¾Ò´Ù.
| The mores,
when respected, have ample power to restrain and control the sex
urge, as has been shown among all races. Marriage standards have
always been a true indicator of the current power of the mores and
the functional integrity of the civil government. But the early
sex and mating mores were a mass of inconsistent and crude regulations.
Parents, children, relatives, and society all had conflicting interests
in the marriage regulations. But in spite of all this, those races
which exalted and practiced marriage naturally evolved to higher
levels and survived in increased numbers. | |
82:3.4 ¿ø½Ã ½Ã´ëÀÇ
°áÈ¥Àº »çȸÀû ÁöÀ§¸¦ ¾òÀ¸·Á°í Ä¡¸£´Â °ªÀ̾ú´Ù; ¾Æ³»¸¦ ¼ÒÀ¯ÇÏ´Â °ÍÀº Ź¿ùÀÇ Ç¥½Ã¿´´Ù. ¾ß¸¸ÀÎÀº °áÈ¥ÇÏ´Â ³¯À» Ã¥ÀÓ°¨°ú
¼º³â±â¿¡ µé¾î°¡´Â Ç¥½Ã·Î ¿©°å´Ù. ÇÑ ½Ã´ë¿¡´Â °áÈ¥À» »çȸ¿¡ ´ëÇÑ Àǹ«·Î ¿©°å°í, ´Ù¸¥ ½Ã´ë¿¡´Â Á¾±³Àû Àǹ«·Î, ¶Ç
´Ù¸¥ ½Ã´ë¿¡´Â ±¹°¡¿¡°Ô ½Ã¹ÎÀ» Á¦°øÇϱâ À§ÇÑ Á¤Ä¡Àû ¿ä±¸·Î »ý°¢µÇ¾ú´Ù.
| In primitive
times marriage was the price of social standing; the possession
of a wife was a badge of distinction. The savage looked upon his
wedding day as marking his entrance upon responsibility and manhood.
In one age, marriage has been looked upon as a social duty; in another,
as a religious obligation; and in still another, as a political
requirement to provide citizens for the state. | |
82:3.5 ÃʱâÀÇ
¸¹Àº ºÎÁ·Àº ÈÉÄ¡´Â °øÀûÀ» °áÈ¥ ÀÚ°ÝÀ¸·Î ¿ä±¸Çß´Ù. ÈÄÀÏÀÇ ¹ÎÁ·µéÀº ±×·¸°Ô ħ°øÇÏ¿© ¾àÅ»ÇÏ´Â °ÍÀ», ¿îµ¿ °æÀï°ú °Ü·ç´Â
°æ±â·Î ´ëüÇß´Ù. ÀÌ °æ±â¿¡¼ À̱ä ÀÚ¿¡°Ô´Â 1µî»ó¡ª±× °èÀý¿¡ ½ÅºÎµé °¡¿îµ¥ °¡Àå ¾Æ¸§´Ù¿î ¿©ÀÚ¡ª¸¦ ÁÖ¾ú´Ù. ¸Ó¸®
»ç³É²Ûµé »çÀÌ¿¡¼, ÀþÀºÀÌ´Â Àû¾îµµ ¸Ó¸® Çϳª¸¦ ¼ÒÀ¯ÇÒ ¶§±îÁö °áÈ¥Çؼ´Â ¾È µÇ¾ú´Ù. ÇÏÁö¸¸ ±×·¯ÇÑ µÎ°³°ñÀº ¶§¶§·Î
»ì ¼ö ÀÖ¾ú´Ù. ¾Æ³» »çµéÀ̱Ⱑ ÁÙ¾îµéÀÚ, ¼ö¼ö²²³¢ ½ÃÇÕ¿¡ ÀÇÇØ ¾Æ³»¸¦ ¾ò°Ô µÇ¾ú°í, ÀÌ°ÍÀº ¿©ÀüÈ÷ ÈæÀÎÀÇ ¸¹Àº Áý´Ü
»çÀÌ¿¡¼ ³²¾Æ Àִ dz½ÀÀÌ´Ù.
| Many early
tribes required feats of stealing as a qualification for marriage;
later peoples substituted for such raiding forays, athletic contests
and competitive games. The winners in these contests were awarded
the first prize-choice of the season's brides. Among the head-hunters
a youth might not marry until he possessed at least one head, although
such skulls were sometimes purchasable. As the buying of wives declined,
they were won by riddle contests, a practice that still survives
among many groups of the black man. | |
82:3.6 Áøº¸ÇÏ´Â
¹®¸í°ú ÇÔ²², ¾î¶² ºÎÁ·µéÀº ³²ÀÚµéÀÌ °Þ´Â ¾î·Á¿î °áÈ¥ ½ÃÇèÀ» ¿©ÀÚµéÀÇ ¼Õ¿¡ ³Ñ°å´Ù. ÀÌó·³ ¿©ÀÚµéÀº ±×µéÀÌ ¼±ÅÃÇÏ´Â
³²ÀÚ¸¦ À¯¸®ÇÏ°Ô ¸¸µé ¼ö ÀÖ¾ú´Ù. ÀÌ °áÈ¥ ½ÃÇèÀº »ç³É°ú ÅõÀï, ±×¸®°í °¡Á·À» ¸Ô¿© »ì¸®´Â ´É·ÂÀ» Æ÷ÇÔÇß´Ù. ½Å¶ûÀÌ
Àû¾îµµ 1³â µ¿¾È ½ÅºÎÀÇ °¡Á·¿¡ µé¾î°¡¼, °Å±â¼ »ì°í ¼ö°íÇϸç, ±×°¡ ¾òÀ¸·Á°í ÇÏ´Â ¾Æ³»¸¦ °¡Áú ÀÚ°ÝÀÌ ÀÖÀ½À» Áõ¸íÇÏ´Â
°ÍÀÌ ¿À·§µ¿¾È ¿ä±¸µÇ¾ú´Ù.
| 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. | |
82:3.7 ¾Æ³»ÀÇ
ÀÚ°ÝÀº °íµÈ ÀÏÀ» Çس»°í ¾ÆÀ̸¦ ³ºÀ» ¼ö ÀÖ´Â ´É·ÂÀ̾ú´Ù. ¾Æ³»´Â ³ó»çÀÏÀÇ ¾î¶² ºÎºÐÀ» ÁÖ¾îÁø ½Ã°£ ¾È¿¡ Çس»´Â °ÍÀÌ
¿ä±¸µÇ¾ú´Ù. °áÈ¥Çϱâ Àü¿¡ ¾ÆÀ̸¦ ³ºÀ¸¸é, ±× ¿©ÀÚ´Â ´õ±º´Ù³ª °ªÀÌ ÀÖ¾ú´Ù; ÀÌ·¸°Ô ±× ¿©ÀÚÀÇ Ãâ»êÀÌ º¸ÀåµÇ¾ú´Ù.
| 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. | |
82:3.8 ¿¾³¯ÀÇ
Á¾Á·µéÀÌ °áÈ¥ÇÏÁö ¸øÇÑ °ÍÀ» âÇdzª Á˶ó°í±îÁö ¿©°å´Ù´Â »ç½ÇÀº ÀÚ³à °áÈ¥ÀÇ ±â¿øÀ» ¼³¸íÇÑ´Ù. ¶ÇÇÑ ¹ÌÈ¥ÀÚ´Â ¿µÈ¥ÀÇ
³ª¶ó¿¡ µé¾î°¥ ¼ö ¾ø´Ù´Â °ÍÀÌ ÀϹÝÀûÀÎ ¹ÏÀ½À̾ú°í, ÀÌ´Â ¼º¿¡ µû¶ó Ãâ»ý ½Ã¿¡µµ, ¶§·Î´Â Ãâ»ý Àü¿¡µµ ÀÚ³à °áÈ¥¿¡
´ëÇÑ Ãß°¡ÀûÀÎ µ¿±âºÎ¿©°¡ µÇ¾ú´Ù. ¿¾ »ç¶÷µéÀº Á×Àº ÀÚµµ ¹Ýµå½Ã °áÈ¥ÇØ¾ß ÇÑ´Ù°í ¹Ï¾ú´Ù. ÃÖÃÊÀÇ Á߸ÅÀεéÀº Á×Àº »ç¶÷µéÀÇ
°áÈ¥À» Çù»óÇϱâ À§ÇØ °í¿ëµÇ¾ú´Ù. ºÎ¸ð´Â ÀÌ Áß°³ÀεéÀÌ Á×Àº ¾Æµé°ú ´Ù¸¥ °¡Á·ÀÇ Á×Àº µþÀ» °áÈ¥½ÃÅ°µµ·Ï ÁÖ¼±ÇÏ°ï Çß´Ù.
| The fact that
ancient peoples regarded it as a disgrace, or even a sin, not to
be married, explains the origin of child marriages; since one must
be married, the earlier the better. It was also a general belief
that unmarried persons could not enter spiritland, and this was
a further incentive to child marriages even at birth and sometimes
before birth, contingent upon sex. The ancients believed that even
the dead must be married. The original matchmakers were employed
to negotiate marriages for deceased individuals. One parent would
arrange for these intermediaries to effect the marriage of a dead
son with a dead daughter of another family. | |
82:3.9 ÈÄÀÏÀÇ
Á¾Á·µé »çÀÌ¿¡¼´Â »çÃá±â°¡ °áÈ¥ÇÏ´Â º¸Åë ³ªÀÌ¿´À¸³ª, ¹®¸íÀÇ Áøº¸¿¡ ºñ·ÊÇؼ °áÈ¥ÇÏ´Â ³ªÀÌ°¡ ´Ê¾îÁ³´Ù. »çȸÀÇ ÁøÈ¿¡¼
ÀÏÂïºÎÅÍ Æ¯ÀÌÇÑ µ¶½Å °è±ÞÀÇ ³²ÀÚ¿Í ¿©ÀÚµéÀÌ »ý°Ü³µ´Ù. Á¤»óÀÇ ¼º¿åÀÌ ¾ó¸¶Å ¸ðÀÚ¶ó´Â °³ÀεéÀÌ ÀÌ °è±ÞÀ» ½ÃÀÛÇÏ°í
À¯ÁöÇß´Ù.
| Among later
peoples, puberty was the common age of marriage, but this has advanced
in direct proportion to the progress of civilization. Early in social
evolution peculiar and celibate orders of both men and women arose;
they were started and maintained by individuals more or less lacking
normal sex urge. | |
82:3.10 ¸¹Àº
ºÎÁ·ÀÌ ½ÅºÎ¸¦ ±× ³²Æí¿¡°Ô ÁÖ±â·Î µÈ ³¯ ¹Ù·Î Àü¿¡, ÅëÄ¡ Áý´ÜÀÇ ±¸¼º¿øµé¿¡°Ô ½ÅºÎ¿Í ¼º°ü°è¸¦ °¡Áöµµ·Ï Çã¶ôÇß´Ù.
ÀÌ »ç¶÷µéÀº °¢ÀÚ ¼Ò³à¿¡°Ô ¼±¹°À» ÁÖ°ï ÇßÀ¸¸ç, ÀÌ°ÍÀÌ °áÈ¥ ¼±¹°À» ÁÖ´Â °ü½ÀÀÇ ±â¿øÀ̾ú´Ù. ¾î¶² Áý´Ü¿¡¼´Â ÀþÀº
¿©ÀÚ°¡ ÀÚ±â ÁöÂü±ÝÀ» ¹ú °ÍÀ̶ó ±â´ëÇÏ¿´°í, ÀÌ°ÍÀº ½ÅºÎ¸¦ Àü½ÃÇÏ´Â ¹æ¿¡¼ ½ÅºÎ°¡ ¼º±³ ¼ºñ½º¿¡ ´ëÇÑ °ªÀ¸·Î ¹ÞÀº
¼±¹°·Î ÀÌ·ç¾îÁ³´Ù.
| Many tribes
allowed members of the ruling group to have sex relations with the
bride just before she was to be given to her husband. Each of these
men would give the girl a present, and this was the origin of the
custom of giving wedding presents. Among some groups it was expected
that a young woman would earn her dowry, which consisted of the
presents received in reward for her sex service in the bride's exhibition
hall. | |
82:3.11 ¾î¶²
ºÎÁ·µéÀº ÀþÀº ³²ÀÚ¸¦ °úºÎ¿Í ´ÄÀº ¿©ÀÚ¿¡°Ô °áÈ¥½ÃÄ×°í, ³ªÁß¿¡ Ȧ¾Æºñ°¡ µÇ¾úÀ» ¶§, ÀþÀº ¿©ÀÚ¿Í °áÈ¥Çϵµ·Ï Çã¶ôÇÏ°ï
Çß´Ù. ÀÌ·¸°Ô Çؼ, ±×µéÀÌ Ç¥ÇöÇÑ ´ë·Î, ±×µéÀÇ »ý°¢¿¡ µÎ ÀþÀºÀÌ°¡ ¦Áþµµ·Ï ³õ¾ÆµÑ °æ¿ìó·³ ¾çÂÊ ºÎ¸ð°¡ ¹Ùº¸°¡
µÇÁö ¾ÊÀ» °ÍÀ̶ó°í »ý°¢Çß´Ù. ´Ù¸¥ ºÎÁ·µéÀº ¦Áþ±â¸¦ ºñ½ÁÇÑ ³ªÀÌ ¶Ç·¡·Î Á¦ÇÑÇß´Ù. ±ÙÄ£»ó°£ »ç»óÀÌ Ã³À½ »ý°Ü³ °ÍÀº
ƯÁ¤ ¿¬·É Áý´Ü¿¡ À§ÇÑ °áÈ¥ÀÇ ÇÑ°è¿´´Ù. (Àεµ¿¡¼´Â Áö±Ýµµ °áÈ¥¿¡ ´ëÇÑ ³ªÀÌ Á¦ÇÑÀÌ ¾ø´Ù.)
| Some tribes
married the young men to the widows and older women and then, when
they were subsequently left widowers, would allow them to marry
the young girls, thus insuring, as they expressed it, that both
parents would not be fools, as they conceived would be the case
if two youths were allowed to mate. Other tribes limited mating
to similar age groups. It was the limitation of marriage to certain
age groups that first gave origin to ideas of incest. (In India
there are even now no age restrictions on marriage.) | |
82:3.12 ¾î¶²
dz½À ¹Ø¿¡¼´Â °úºÎ¸¦ Å©°Ô µÎ·Á¿öÇß°í, °úºÎ´Â ³²ÆíÀÇ ¹«´ý¿¡¼ Á×À½À» ´çÇϵçÁö ÀÚ»ìÇϵµ·Ï Çã¶ôµÇ¾ú´Âµ¥, ÀÌ´Â ±×µéÀÌ
¹è¿ìÀÚ¿Í ÇÔ²² ¿µÀÇ ³ª¶ó·Î °£´Ù°í »ý°¢µÇ¾ú±â ¶§¹®ÀÌ´Ù. ³²ÆíÀÌ Á×Àº °ÍÀº °ÅÀÇ º¯ÇÔ¾øÀÌ, »ì¾Æ ÀÖ´Â °úºÎÀÇ Å¿À¸·Î
µ¹·È´Ù. ¾î¶² ºÎÁ·µéÀº °úºÎ¸¦ »ê ä·Î Å¿ü´Ù. ÇÑ °úºÎ°¡ °è¼ÓÇؼ »ì¸é, ´ëü·Î ÀçÈ¥À» ÀÎÁ¤ÇÏÁö ¾Ê¾ÒÀ¸´Ï±î, ±×
¿©ÀÚÀÇ ÀλýÀº °è¼Ó ¾ÖµµÇÏ°í, °ßµô ¼ö ¾ø°Ô »çȸÀÇ Á¦ÇÑÀ» ¹Þ´Â ÀλýÀ̾ú´Ù.
| Under certain
mores widowhood was greatly to be feared, widows being either killed
or allowed to commit suicide on their husbands' graves, for they
were supposed to go over into spiritland with their spouses. The
surviving widow was almost invariably blamed for her husband's death.
Some tribes burned them alive. If a widow continued to live, her
life was one of continuous mourning and unbearable social restriction
since remarriage was generally disapproved. | |
82:3.13 ¿¾ ½ÃÀý¿¡´Â
¿À´Ã³¯ ºÎµµ´öÇÑ °ÍÀ¸·Î °£ÁֵǴ ¸¹Àº °ü½ÀµéÀÌ Àå·ÁµÇ¾ú´Ù. ¿ø½ÃÀÇ ¾Æ³»µéÀº ³²ÆíÀÌ ´Ù¸¥ ¿©ÀÚµé°ú Á¤»ç¸¦ ¹úÀÌ´Â °ÍÀ»
Å©°Ô ÀÚ¶ûÀ¸·Î ¿©±â´Â ÀÏÀÌ µå¹°Áö ¾Ê¾Ò´Ù. ¼Ò³à¿¡°Ô ¼ø°áÀº °áÈ¥¿¡ Å« °É¸²µ¹À̾ú´Ù; °áÈ¥Çϱâ Àü¿¡ ¾ÆÀ̸¦ ³º´Â °ÍÀº,
³²ÀÚ°¡ ¾ÆÀ̸¦ ³º´Â´Ù°í È®½ÅÇ߱⠶§¹®¿¡ ¿©ÀÚÀÇ ¾Æ³»·Î¼ÀÇ È£°¨À» Å©°Ô Áõ°¡½ÃÄ×´Ù.
| In olden days
many practices now regarded as immoral were encouraged. Primitive
wives not infrequently took great pride in their husbands' affairs
with other women. Chastity in girls was a great hindrance to marriage;
the bearing of a child before marriage greatly increased a girl's
desirability as a wife since the man was sure of having a fertile
companion. | |
82:3.14 ¸¹Àº
¿ø½Ã ºÎÁ·µéÀº ¿©ÀÚ°¡ ÀÓ½ÅÇÒ ¶§±îÁö ¿¬½À °áÈ¥À» Àΰ¡ÇßÀ¸¸ç, ¾ÆÀ̸¦ °¡Á³À» ¶§ Á¤½ÄÀ¸·Î °áÈ¥½ÄÀÌ °ÅÇàµÇ°ï Çß´Ù. ´Ù¸¥
Áý´Ü¿¡¼´Â ù ¾ÆÀÌ°¡ ž±â±îÁö °áÈ¥½ÄÀ» ¿Ã¸®Áö ¾Ê¾Ò´Ù. ¾Æ³»°¡ ¾ÆÀ̸¦ ¸ø ³ºÀ¸¸é, ±× ºÎ¸ð°¡ ¿©ÀÚ¸¦ µ¹·Á¹Þ¾Æ¾ß
Çß°í, °áÈ¥Àº Ãë¼ÒµÇ¾ú´Ù. dz½ÀÀº ¸ðµç ºÎºÎ¿¡°Ô ¾ÆÀ̸¦ °¡Áú °ÍÀ» ¿ä±¸Çß´Ù.
| Many primitive
tribes sanctioned trial marriage until the woman became pregnant,
when the regular marriage ceremony would be performed; among other
groups the wedding was not celebrated until the first child was
born. If a wife was barren, she had to be redeemed by her parents,
and the marriage was annulled. The mores demanded that every pair
have children. | |
82:3.15 ÀÌ ¿ø½ÃÀÇ
¿¬½À °áÈ¥Àº ÀüÇô ¹æÁ¾°ú ºñ½ÁÇÑ µ¥°¡ ¾ø¾ú´Ù; ÀÌ°ÍÀº ´Ù¸¸ ÁøÁöÇÑ »ý»ê·ÂÀÇ ½ÃÇèÀ̾ú´Ù. °è¾àÇÏ´Â »ç¶÷µéÀº »ý½Ä ´É·ÂÀÌ
ÀÔÁõµÇÀÚ¸¶ÀÚ ¿µ±¸ÇÏ°Ô °áÈ¥Çß´Ù. Çö´ë ºÎºÎµéÀÌ °áÈ¥ »ýÈ°ÀÌ ¿ÂÀüÈ÷ ¸¸Á·½º·´Áö ¾ÊÀ¸¸é Æí¸®ÇÑ ÀÌÈ¥À» ¿°µÎ¿¡ µÎ°í °áÈ¥ÇÏ°Ô
µÇ´Âµ¥, ±×µéÀº ½ÇÁ¦·Î ÀÏÁ¾ÀÇ ¿¬½À °áÈ¥¿¡ µé¾î°¡´Â °ÍÀ̸ç, ÀÌ°ÍÀº ±×µéº¸´Ù ´ú °³ÈµÈ Á¶»óµéÀÌ Á¤Á÷ÇÏ°Ô ¸ðÇèÇÏ´Â
À§Ä¡º¸´Ù ÇÑÂü ¸ø¹ÌÄ¡´Â °áÈ¥ÀÌ´Ù.
| These primitive
trial marriages were entirely free from all semblance of license;
they were simply sincere tests of fecundity. The contracting individuals
married permanently just as soon as fertility was established. When
modern couples marry with the thought of convenient divorce in the
background of their minds if they are not wholly pleased with their
married life, they are in reality entering upon a form of trial
marriage and one that is far beneath the status of the honest adventures
of their less civilized ancestors. |
82:4.1 °áÈ¥Àº Ç×»ó Àç»ê°ú Á¾±³ µÑ ´Ù¿Í ¹ÐÁ¢ÇÏ°Ô ¿¬°üµÇ¾î ¿Ô´Ù. Àç»êÀº °áÈ¥À» ¾ÈÁ¤½ÃÄ×´Ù; Á¾±³´Â °áÈ¥¿¡ µµ´ö¼ºÀ» ºÎ°úÇß´Ù. | 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. | |
82:4.2 ¿ø½ÃÀÇ
°áÈ¥Àº ÅõÀÚ¿ä, °æÁ¦Àû Åõ±â¿´´Ù; ±×°ÍÀº ¹Ù¶÷ÇÇ¿ì±âº¸´Ù´Â »ç¾÷»óÀÇ ¹®Á¦¿´´Ù. ¿¾»ç¶÷µéÀº Áý´ÜÀÇ ÀÌÀÍ°ú º¹Áö¸¦ À§ÇØ
°áÈ¥Çß°í, µû¶ó¼ ±×µéÀÇ °áÈ¥Àº ±× Áý´Ü, ±×µéÀÇ ºÎ¸ð¿Í Àå·Îµé¿¡ ÀÇÇØ °èȹµÇ°í ÁÖ¼±µÇ¾ú´Ù. ±×¸®°í °áÈ¥Á¦µµ¸¦ ¾ÈÁ¤½ÃÅ°´Â
µ¥ Àç»ê Áõ¿©°¡ È¿°úÀûÀ̾ú´Ù´Â »ç½ÇÀº °áÈ¥ÀÌ ¸¹Àº Çö´ëÀÎ º¸´Ù Ãʱ⠺ÎÁ·µé »çÀÌ¿¡¼ ´õ ¿À·¡ °¬´Ù´Â »ç½Ç¿¡ ÀÇÇØ Áõ¸íµÈ´Ù.
| 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. | |
82:4.3 ¹®¸íÀÌ
¹ßÀüÇÏ°í »çÀ¯ Àç»êÀÌ Á¡Á¡ ´õ ÀÎÁ¤¹Þ°Ô µÇ¸é¼, Àýµµ´Â Å« ¹üÁË°¡ µÇ¾ú´Ù. °£ÅëÀº ³²ÆíÀÇ Àç»ê±ÇÀ» ħÇØÇÏ´Â Àýµµ ÇàÀ§·Î
ÀνĵǾú´Ù; µû¶ó¼ Ãʱ⿡ ÀÖ¾ú´ø ¹ý±Ô¿Í dz½À¿¡¼ °£ÅëÀº Ưº°È÷ ¾ð±ÞµÇÁö ¾Ê¾Ò´Ù. ¿©ÀÚ´Â ¾Æ¹öÁöÀÇ Àç»êÀ¸·Î¼ ½ÃÀÛÇß°í,
¾Æ¹öÁö´Â ±×ÀÇ ±Ç¸®¸¦ µþÀÇ ³²Æí¿¡°Ô ³Ñ°ÜÁÖ¾ú´Ù. ¸ðµç ÇÕ¹ýÀû ¼º°ü°è´Â ÀÌ ±âÁ¸ Àç»ê±Ç¿¡¼ »ý°Ü³µ´Ù. ±¸¾à ¼º¼´Â ¿©ÀÚ¸¦
ÀÏÁ¾ÀÇ Àç»êÀ¸·Î ´Ù·é´Ù; ÄÚ¶õÀº ¿©ÀÚµéÀÌ ¿µîÇÏ´Ù°í °¡¸£Ä£´Ù. ³²ÀÚ´Â ¾Æ³»¸¦ Ä£±¸³ª ¼Õ´Ô¿¡°Ô ºô·ÁÁÙ ±Ç¸®¸¦ °¡Á³°í,
ÀÌ °ü½ÀÀº ¾ÆÁ÷µµ ¾î¶² Á¾Á·µé »çÀÌ¿¡¼ À¯ÇàÇÑ´Ù.
| 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. | |
82:4.4 Çö´ëÀÇ
¼º(àõ) ÁúÅõ´Â ¼±ÃµÀûÀÎ °ÍÀÌ ¾Æ´Ï´Ù; ±×°ÍÀº ÁøÈÇϴ dz½ÀÀÇ »ê¹°ÀÌ´Ù. ¿ø½ÃÀÇ ³²ÀÚ´Â ±×ÀÇ ¾Æ³»¸¦ ÁúÅõÇÏÁö ¾Ê¾Ò´Ù;
±×´Â ´ÜÁö ÀÚ±â Àç»êÀ» ÁöÅ°°í ÀÖ¾úÀ» »ÓÀÌ´Ù. ºÎÀο¡°Ô ³²Æíº¸´Ù ¾ö°ÝÇÑ ¼º°ü°è °èÁ¤À» ¾º¿î ÀÌÀ¯´Â ºÎÀÎÀÇ ºÒ·û¿¡ Ç÷Åë°ú
»ó¼ÓÀÌ Æ÷ÇԵƱ⠶§¹®ÀÌ´Ù. ¹®¸íÀÇ Áøº¸ Ãʱ⿡ »ç»ý¾Æ´Â ÆòÆÇÀÌ ³ª»¦´Ù. óÀ½¿¡´Â ¿©ÀÚ¸¸ °£ÅëÀ¸·Î ó¹ú¹Þ¾Ò°í, ³ªÁßÀÇ
dz½ÀÀº ¿©ÀÚÀÇ »ó´ëµµ ¶ÇÇÑ Ã¼¹úÀ» ¸íÇßÀ¸¸ç, ¿À·§µ¿¾È »óó¹ÞÀº ³²ÆíÀ̳ª º¸È£ÀÚÀÎ ¾Æ¹öÁö´Â ħÇØÇÑ ³²ÀÚ¸¦ Á×ÀÏ ¼ö ÀÖ´Â
¿ÏÀüÇÑ ±Ç¸®¸¦ °¡Á³´Ù. Çö´ëÀεéÀº ¼ÒÀ§ ºÒ¹®À² ¾Æ·¡¿¡¼ ¸í¿¹ ¹üÁ˸¦ Çã¿ëÇÏ´Â ÀÌ·¯ÇÑ Ç³½ÀµéÀ» Áö´Ï°í ÀÖ´Ù.
| 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. | |
82:4.5 ¼ø°á ±Ý±â´Â
Àç»ê Áõ´ëÀÇ ÇÑ ´Ü°è·Î ±× ±â¿øÀ» µÎ¾ú±â ¶§¹®¿¡ óÀ½¿¡´Â ±âÈ¥ ¿©¼º¿¡°Ô´Â Àû¿ëµÇ¾úÀ¸³ª ¹ÌÈ¥ ¿©¼º¿¡°Ô´Â Àû¿ëµÇÁö ¾Ê¾Ò´Ù.
ÈÄÀÏ¿¡´Â ¼ø°áÀº ±¸È¥ÀÚº¸´Ù ¾Æ¹öÁö¿¡°Ô ´õ ¿ä±¸µÇ¾ú´Ù; ó³à´Â ¾Æ¹öÁö¿¡°Ô »ó¾÷Àû Àç»êÀ̾ú´Ù¡ª±×³à´Â ´õ ³ôÀº °¡°ÝÀ» ¹Þ¾Ò´Ù.
¼ø°áÀÌ ¿ä±¸µÇ¸é¼ ¿¹ºñ ½ÅºÎ¸¦ À§ÇØ Á¤¼÷ÇÑ ½ÅºÎ¸¦ Á¦´ë·Î ±â¸¥ °ø·Î¸¦ ÀÎÁ¤¹Þ¾Æ ½ÅºÎºñ¸¦ Áö±ÞÇÏ´Â °ÍÀÌ °üÇàÀ̾ú´Ù.
ÀÏ´Ü ½ÃÀ۵ǾúÀ» ¶§, ¿©¼º ¼ø°á¿¡ ´ëÇÑ ÀÌ »ý°¢Àº ó³àµéÀ» »ç·ÎÀâ¾Æ¼ ¸» ±×´ë·Î ¼Ò³àµéÀ» ¸î ³â µ¿¾È °¨±ÝÇÏ´Â °ÍÀÌ
°ü½ÀÀÌ µÇ¾ú´Ù. ±×·¡¼ ´õ ÃÖ±ÙÀÇ ±âÁØ°ú ó³à¼º °Ë»ç´Â ÀÚµ¿ÀûÀ¸·Î Àü¹®ÀûÀÎ ¸ÅÃáºÎ °èÃþÀÇ ±â¿øÀ» Á¦°øÇß´Ù; ±×µéÀº
°ÅÀý´çÇÑ ½ÅºÎµéÀ̾ú°í, ½Å¶ûÀÇ ¾î¸Ó´ÏµéÀÌ Ã³³à°¡ ¾Æ´Ï¶ó°í ¹ß°ßÇÑ ¿©¼ºµéÀ̾ú´Ù.
| 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.
|
82:5.1 ¾ÆÁÖ Ãʱ⿡ ¾ß¸¸ÀÎÀº ÀÎÁ¾ È¥ÇÕÀÌ ÀÚ¼ÕÀÇ ÁúÀ» Çâ»ó½ÃŲ´Ù´Â °ÍÀ» °üÂûÇß´Ù. ±ÙÄ£ ±³¹è°¡ Ç×»ó ³ª»Û °ÍÀº ¾Æ´Ï¾úÁö¸¸, ¿ÜÀÎ ±³¹è°¡ Ç×»ó »ó´ëÀûÀ¸·Î ´õ ³ª¾Ò´Ù; µû¶ó¼ dz½ÀÀº °¡±î¿î ģô »çÀÌ¿¡ ¼º°ü°è¸¦ Á¦ÇÑÇϵµ·Ï Á¤ÇØÁö´Â °æÇâÀÌ ÀÖ¾ú´Ù. Á·¿Ü °áÈ¥ÀÌ ÁøÈÀû º¯È¿Í °³¼±À» À§ÇÏ¿© ¼±ÅÃÇÏ´Â ±âȸ¸¦ Å©°Ô ´ÃÀδٴ °ÍÀÌ ÀνĵǾú´Ù. Á·¿Ü °áÈ¥À¸·Î »ý±ä »ç¶÷µéÀº ´õ ´É·ÂÀÌ ÀÖ°í ³ÃȤÇÑ ¼¼°è¿¡¼ »ì¾Æ³²´Â ´É·ÂÀÌ ´õ ÄÇ´Ù; ºÎÁ· ¾È¿¡¼ °áÈ¥ÇÏ´Â ÀÚµéÀº, ±×µéÀÇ Ç³½À°ú ÇÔ²², Â÷Ãû »ç¶óÁ³´Ù. ÀÌ°ÍÀº ¸ðµÎ õõÈ÷ ÀϾ´Ù; ¾ß¸¸ÀÎÀº ÀǽÄÇؼ ±×·± ¹®Á¦¸¦ Ãß·ÐÇÏÁö ¾Ê¾Ò´Ù. ±×·¯³ª ÈÄÀÏÀÇ Áøº¸ÇÏ´Â ¹ÎÁ·µéÀº µûÁ®º¸¾Ò°í, ±×µéÀº ¶ÇÇÑ ¶§¶§·Î ÀϹÝÀûÀÎ ¾àÁ¡ÀÌ °úµµÇÑ ±ÙÄ£ ±³¹è¿¡¼ ºñ·ÔµÈ´Ù´Â °ÍÀ» °üÂûÇß´Ù. | 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. | |
82:5.2 ÁÁÀº Ç÷ÅëÀ»
°¡Áø ±ÙÄ£ ±³¹è°¡ ¶§¶§·Î °·ÂÇÑ ºÎÁ·À» ¼¼¿ìÁö¸¸, À¯ÀüÀû °áÇÔÀÌ ÀÖ´Â ÀÚµéÀÇ ±ÙÄ£ ±³¹è·Î ³ª»Û °á°ú°¡ »ý±â´Â ³î¶ó¿î
°æ¿ì´Â »ç¶÷ÀÇ Áö¼º¿¡ °ÇÑ ÀλóÀ» ÁÖ¾ú°í, ±× °á°ú Áøº¸Çϴ dz½ÀÀº °¡±î¿î ģôµé »çÀÌÀÇ ¸ðµç °áÈ¥¿¡ ´ëÇÑ ±Ý±â»çÇ×À»
Á¡Á¡ ´õ °ø½ÄȽÃÄ×´Ù.
| 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. | |
82:5.3 Á¾±³´Â
¿À·§µ¿¾È Á·¿Ü °áÈ¥À» ¸·´Â È¿°úÀû À庮ÀÌ µÇ¾î ¿Ô´Ù; ¸¹Àº Á¾±³ÀûÀÎ °¡¸£Ä§Àº °áÈ¥À» Á¾±³ ¹Û¿¡¼ ±ÝÁöÇØ¿Ô´Ù. ¿©ÀÚ´Â
º¸Åë Á·³» °áÈ¥À» ¼±È£Çß´Ù; ³²ÀÚ´Â Á·¿Ü °áÈ¥À» ´õ ÁÁ¾ÆÇß´Ù. Àç»êÀº Ç×»ó °áÈ¥¿¡ ¿µÇâÀ» ¹ÌÃÆ°í, ¶§¶§·Î ¾¾Á· ³»ÀÇ
Àç»êÀ» º¸Á¸Çϱâ À§ÇÑ ³ë·ÂÀ¸·Î, ´õ ¸¹Àº ¿©¼ºÀÌ ¾Æ¹öÁöÀÇ ºÎÁ· ³»¿¡¼ ³²ÆíÀ» ¼±ÅÃÇϵµ·Ï °¿ä´çÇß´Ù. ÀÌ·± Á¾·ùÀÇ ÆÇ°áÀº
»çÃÌ °£ÀÇ °áÈ¥À» Å©°Ô Áõ°¡½ÃÄ×´Ù. ¶ÇÇÑ ±â¼úÀÇ ºñ¹ÐÀ» º¸Á¸ÇÏ·Á´Â ³ë·ÂÀ¸·Î ¾È¿¡¼ ¦Áþ´Â °ü½ÀÀ» ÁöÄ×´Ù; ¼Ø¾¾ ÀÖ´Â
Á÷°øµéÀº ÀÚ½ÅÀÇ ±â¼úÀ» °¡Á· ³»¿¡ °£Á÷ÇÏ°íÀÚ ÇÏ¿´´Ù.
| 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. | |
82:5.4 »óÀ§ Áý´ÜÀº
°í¸³µÇ¾úÀ» ¶§ Ç×»ó °°Àº Ç÷Á·³¢¸®ÀÇ Â¦Áþ±â·Î µÇµ¹¾Æ°¬´Ù. ³ò Á·¼ÓÀº 15¸¸ ³âÀÌ ³Ñµµ·Ï ºÎÁ· ¾È¿¡¼ °áÈ¥ÇÏ´Â Å« Áý´Ü
ÁßÀÇ Çϳª¿´´Ù. ÈÄÀÏÀÇ Á·³» °áÈ¥ °ü½ÀÀº º¸¶ó ÀÎÁ¾ÀÇ ÀüÅë¿¡ ¾öû³ª°Ô ¿µÇâÀ» ¹Þ¾Ò´Âµ¥, º¸¶ó ÀÎÁ¾ÀÇ °æ¿ì óÀ½ ¦Áþ±â´Â
¾î¿ ¼ö ¾øÀÌ ÇüÁ¦¿Í ÀڸŠ»çÀÌ¿´´Ù. ÇüÁ¦¿Í ÀÚ¸ÅÀÇ °áÈ¥Àº ¿¾³¯ ÀÌÁýÆ®¤ý½Ã¸®¾Æ¤ý¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ¿¡, ±×¸®°í ¾Èµå Á·¼ÓÀÌ
ÇѶ§ Â÷ÁöÇß´ø ¶¥¿¡ µÎ·ç, º¸ÅëÀ̾ú´Ù. ÀÌÁýÆ®ÀÎÀº ¿ÕÁ·ÀÇ ÇǸ¦ ±ú²ýÇÏ°Ô ÁöÅ°·Á´Â ³ë·ÂÀ¸·Î ÇüÁ¦Àڸų¢¸® °áÈ¥ÇÏ´Â °ü½ÀÀ»
¿À·§µ¿¾È ÁöÄ×°í, ÀÌ °ü½ÀÀº Æ丣½Ã¾Æ¿¡¼ ´õ ¿À·¡ Áö¼ÓµÇ¾ú´Ù. ¾Æºê¶óÇÔ ½ÃÀý ÀÌÀü¿¡ ¸Þ¼ÒÆ÷Ÿ¹Ì¾ÆÀÎ »çÀÌ¿¡¼´Â, »çÃÌ
°áÈ¥ÀÌ Àǹ«¿´´Ù. »çÃÌÀº »çÃÌ°ú ¸ÕÀú °áÈ¥ÇÒ ±Ç¸®°¡ ÀÖ¾ú´Ù. ¾Æºê¶óÇÔ ÀÚ½ÅÀº ¹è´Ù¸¥ ´©ÀÌ¿Í °áÈ¥ÇßÁö¸¸, ±×·¯ÇÑ ¿¬ÇÕÀº
ÈÄÀÏ¿¡ À¯´ëÀÎ °ü½À¿¡¼ Çã¿ëµÇÁö ¾Ê¾Ò´Ù.
| Superior groups,
when isolated, always reverted to consanguineous mating. The Nodites
for over one hundred and fifty thousand years were one of the great
in-marriage groups. The later-day in-marriage mores were tremendously
influenced by the traditions of the violet race, in which, at first,
matings were, perforce, between brother and sister. And brother
and sister marriages were common in early Egypt, Syria, Mesopotamia,
and throughout the lands once occupied by the Andites. The Egyptians
long practiced brother and sister marriages in an effort to keep
the royal blood pure, a custom which persisted even longer in Persia.
Among the Mesopotamians, before the days of Abraham, cousin marriages
were obligatory; cousins had prior marriage rights to cousins. Abraham
himself married his half sister, but such unions were not allowed
under the later mores of the Jews. | |
82:5.5 ÇüÁ¦ÀÚ¸Å
»çÀÌÀÇ °áÈ¥¿¡¼ ¹þ¾î³ª´Â ù ¹ø° ¿òÁ÷ÀÓÀº ´Ùó(Òýô£) dz½À ¾Æ·¡¿¡¼ »ý°å´Âµ¥, ÀÌ´Â ÀڸŠ¾Æ³»°¡ ´Ù¸¥ ¾Æ³»³ª ¾Æ³»µéÀ»
¿À¸¸ÇÏ°Ô Áö¹èÇ߱⠶§¹®ÀÌ´Ù. ÀϺΠºÎÁ·µéÀº Á×Àº ÇüÁ¦ÀÇ ¹Ì¸ÁÀΰú °áÈ¥ÇÏ´Â °ÍÀ» ±ÝÁöÇßÁö¸¸ »ì¾Æ ÀÖ´Â ÇüÁ¦´Â Á×Àº ÇüÁ¦ÀÇ
¾ÆÀ̸¦ ³ºµµ·Ï ¿ä±¸Çß´Ù. ¾î´À Á¤µµÀÇ °áÈ¥¿¡ ¹Ý´ëÇÏ´Â »ý¹°ÇÐÀû º»´ÉÀº ¾ø´Ù; ±×·¯ÇÑ Á¦ÇÑÀº ÀüÀûÀ¸·Î ±Ý±âÀÇ ¹®Á¦ÀÌ´Ù.
| 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 Á·¿ÜÈ¥Àº
³²ÀÚµéÀÌ ¼±È£Ç߱⠶§¹®¿¡ ¸¶Ä§³» µÎµå·¯Á³´Ù; ¹Ù±ù¿¡¼ ¾Æ³»¸¦ ¾ò´Â °ÍÀº ÀÎôµé·ÎºÎÅÍ ´õ Å« ÀÚÀ¯¸¦ ¾òÀ» °ÍÀ» º¸ÀåÇß´Ù.
Ä£¼÷Àº °æ¸êÀ» ³º´Â´Ù. °³ÀÎÀÇ ¼±Åà ¿ä¼Ò°¡ ¦Áþ±â¸¦ Áö¹èÇϱ⠽ÃÀÛÇÏ¸é¼ ºÎÁ· ¹Û¿¡¼ ¦À» °í¸£´Â °ÍÀÌ °ü½ÀÀÌ µÇ¾ú´Ù.
| 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. | |
82:5.7 ¸¹Àº ºÎÁ·Àº
¸¶Ä§³» ¾¾Á· ¾ÈÀÇ °áÈ¥À» ±ÝÁöÇß´Ù; ´Ù¸¥ ºÎÁ·µéÀº ƯÁ¤ Ä«½ºÆ®¿Í¸¸ ¦Áþ´Â °ÍÀ» Á¦ÇÑÇß´Ù. ÀÚ±â ÅäÅÛÀÇ ¿©ÀÚ¿Í °áÈ¥ÇÏÁö
¸øÇÏ°Ô ÇÏ´Â ±Ý±â´Â ¿©ÀÚ¸¦ ÀÌ¿ôÀÇ ºÎÁ·À¸·ÎºÎÅÍ ÈÉÄ¡´Â °ü½ÀÀ» ÃËÁøÇÏ¿´´Ù. ³ªÁß¿¡´Â, ģô °ü°èº¸´Ù ¿ÀÈ÷·Á ¿µÅä¿¡ °ÅÁÖÇÏ´Â
°Í¿¡ µû¶ó¼ °áÈ¥À» ±ÔÁ¦Çß´Ù. Á·³» °áÈ¥ÀÌ Çö´ëÀÇ Á·¿Ü °áÈ¥ °ü½ÀÀ¸·Î ÁøÈÇÑ µ¥´Â ¿©·¯ ´Ü°è°¡ ÀÖ¾ú´Ù. ±Ý±â°¡ ¼¹Î¿¡°Ô
Á·³» °áÈ¥À» ¸·´Â °Í¿¡ ±Ù°Å¸¦ µÐ µÚ¿¡µµ, ÃßÀå°ú ¿ÕµéÀº ¿ÕÁ·ÀÇ ÇÍÁÙÀ» ¸ðÀ¸°í ±ú²ýÇÏ°Ô À¯ÁöÇÏ·Á°í °¡±î¿î ģô°ú °áÈ¥ÇÏ´Â
°ÍÀÌ Çã¶ôµÇ¾ú´Ù. °ü½ÀÀº º¸Åë ±º¸²ÇÏ´Â ÅëÄ¡ÀÚ¿¡°Ô ¼º ¹®Á¦¿¡¼ ¾î¶² ÀÚÀ¯¸¦ Çã¶ôÇß´Ù.
| Many tribes
finally forbade marriages within the clan; others limited mating
to certain castes. The taboo against marriage with a woman of one's
own totem gave impetus to the custom of stealing women from neighboring
tribes. Later on, marriages were regulated more in accordance with
territorial residence than with kinship. There were many steps in
the evolution of in-marriage into the modern practice of outmarriage.
Even after the taboo rested upon in-marriages for the common people,
chiefs and kings were permitted to marry those of close kin in order
to keep the royal blood concentrated and pure. The mores have usually
permitted sovereign rulers certain licenses in sex matters. | |
82:5.8 Èı⠾ȵå
Á¾Á·ÀÇ Á¸Àç´Â »ê±ã Á¾Á·µéÀÌ ÀڽŵéÀÇ ºÎÁ· ¹Û¿¡¼ ¦ÁöÀ¸·Á´Â ¿å±¸¸¦ Áõ°¡½ÃÅ°´Â °Í°ú ¸¹Àº °ü·ÃÀÌ ÀÖ¾ú´Ù. ±×·¯³ª ÀÌ¿ôÇÏ´Â
Áý´ÜµéÀÌ ºñ±³Àû ÆòÈ·Ó°Ô ÇÔ²² »ç´Â ¹ýÀ» ¹è¿ï ¶§±îÁö, Á·¿Ü °áÈ¥Àº À¯ÇàµÉ ¼ö ¾ø¾ú´Ù.
| 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. | |
82:5.9 Á·¿Ü °áÈ¥
ÀÚü°¡ Æòȸ¦ ÃËÁøÇß´Ù; ºÎÁ· °£ÀÇ °áÈ¥Àº Àû´ë°¨À» ¿ÏȽÃÄ×´Ù. Á·¿Ü °áÈ¥Àº ºÎÁ·ÀÇ Çù·Â°ú ±º»ç µ¿¸ÍÀ¸·Î À̾îÁ³°í,
±×°ÍÀº ´õ Å« ÈûÀ» Á¦°øÇß°í, Á·¿Ü °áÈ¥ÀÌ ±¹°¡¸¦ ¼¼¿ü´Ù. Á·¿Ü °áÈ¥Àº ¶ÇÇÑ ¹«¿ª Á¢ÃËÀÌ Áõ°¡ÇÔ¿¡ µû¶ó Å©°Ô ¼±È£µÇ¾ú´Ù;
¸ðÇè°ú Ž±¸´Â ¦Áþ±â °æ°èÀÇ È®Àå¿¡ ±â¿©Çß°í, Á¾Á· ¹®ÈÀÇ ±³·ù¸¦ Å©°Ô ÃËÁøÇß´Ù.
| Outmarriage
itself was a peace promoter; marriages between the tribes lessened
hostilities. Outmarriage led to tribal co-ordination and to military
alliances; it became dominant because it provided increased strength;
it was a nation builder. Outmarriage was also greatly favored by
increasing trade contacts; adventure and exploration contributed
to the extension of the mating bounds and greatly facilitated the
cross-fertilization of racial cultures. | |
82:5.10 Á¾Á·ÀÇ
°áÈ¥ °ü½À¿¡¼ ´Þ¸® ¼³¸íÇÒ ¼ö ¾ø´Â ¸ð¼øÁ¡Àº ´ëü·Î, µ¿¹ÝµÈ ¾Æ³»°¡ ¿Ü±¹ ºÎÁ·À¸·ÎºÎÅÍ ÈÉÃĿͼ »ç´Â ÀÌ È¥¿Ü °áÈ¥
°ü½À¿¡ ±âÀÎÇϸç, ÀÌ ¸ðµç °ÍÀº ºÐ¸®µÈ ºÎÁ·ÀÇ È¥ÇÕÀ» ÃÊ·¡Çß´Ù. Á·³» °áÈ¥À» ¸·´Â ÀÌ ±Ý±â°¡ »çȸÀûÀÌ¸ç »ý¹°ÇÐÀûÀÌ
¾Æ´Ï¶ó´Â °ÍÀº, ¿©·¯ ´Ü°èÀÇ »çµ· °ü°è, °ð ¾Æ¹«·± ÇÍÁÙ °ü°è¸¦ ´ëÇ¥ÇÏÁö ¾Ê´Â °æ¿ì¸¦ Æ÷ÇÔÇÏ¿©, ģô »çÀÌÀÇ °áÈ¥À»
¸·´Â ±Ý±â¿¡¼ Àß ³ªÅ¸³´Ù.
| The otherwise
inexplicable inconsistencies of the racial marriage mores are largely
due to this outmarriage custom with its accompanying wife stealing
and buying from foreign tribes, all of which resulted in a compounding
of the separate tribal mores. That these taboos respecting in-marriage
were sociologic, not biologic, is well illustrated by the taboos
on kinship marriages, which embraced many degrees of in-law relationships,
cases representing no blood relation whatsoever. |
82:6.1 ¿À´Ã³¯ ¼¼»ó¿¡ ¼ø¼öÇÑ ÀÎÁ¾Àº ¾ø´Ù. ÃÊ±â ¹× Ãʱâ À¯»öÀÎÁ¾µéÀº ¼¼°è¿¡¼ µÎ °³ÀÇ ´ëÇ¥ÀûÀÎ ÀÎÁ¾µé, Áï ȲÀΰú ÈæÀθ¸ÀÌ Áö¼ÓµÇ°í ÀÖ´Ù; ½ÉÁö¾î ÀÌ µÎ ÀÎÁ¾µéµµ ¸êÁ¾µÈ À¯»öÀÎÁ¾µé°ú ¸¹ÀÌ ¼¯¿© ÀÖ´Ù. ¼ÒÀ§ ¹éÀÎÀ̶ó ºÒ¸®´Â ÀÎÁ¾Àº ´ëºÎºÐ °í´ë ûÀÎÀÇ ÈļÕÀÌÁö¸¸, ¾Æ¸Þ¸®Ä« ´ë·úÀÇ È«Àΰú ¸¶Âù°¡Áö·Î ´Ù¸¥ ¸ðµç ÀÎÁ¾°ú ´Ù¼Ò È¥ÇյǾî ÀÖ´Ù. | 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. | |
82:6.2 ¿©¼¸ À¯»ö
»ê±ã Á¾Á· °¡¿îµ¥, ¼ÂÀº 1Â÷ÀÌ°í ¼ÂÀÌ 2Â÷¿´´Ù. ºñ·Ï 1Â÷ Á¾Á·¡ªÃ»ÀΤýÈ«ÀΤýȲÀΡªÀÌ ¿©·¯ ¸é¿¡¼ ¼¼ 2Â÷ Á¾Á·º¸´Ù
¿ì¿ùÇßÁö¸¸, ÀÌ 2Â÷ Á¾Á·ÀÌ ±×µé °¡¿îµ¥ »ó±Þ Ç÷ÅëÀ» Èí¼öÇß´õ¶ó¸é 1Â÷ ¹ÎÁ·µéÀ» ¾îÁö°£È÷ Çâ»ó½ÃÄ×À» ¸¹Àº ¹Ù¶÷Á÷ÇÑ
Ư¼ºÀÌ ÀÖ¾ú¾ú´Ù´Â °ÍÀ» ±â¾ïÇØ¾ß ÇÑ´Ù.
| 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 ¿À´Ã³¯ÀÇ
"¹Ý(Úâ) Ä«½ºÆ®", ¡°ÀâÁ¾,¡± ¡°Æ¢±â¡±¿¡ ´ëÇÑ Æí°ßÀº Çö´ëÀÇ ÀÎÁ¾ ±³¹è°¡ »ó´ç ºÎºÐ ÇØ´ç ÀÎÁ¾µéÀÇ
±Øµµ·Î ¿µîÇÑ À¯Çüµé »çÀÌ¿¡ Àֱ⠶§¹®¿¡ ¹ß»ýÇÑ´Ù. ³ÊÈñ´Â ¶ÇÇÑ °°Àº ÀÎÁ¾ÀÇ ÅðÈµÈ À¯ÇüÀÌ °áÈ¥ÇßÀ» ¶§ ¹Ù¶÷Á÷ÇÏÁö
¾ÊÀº ÀÚ¼ÕÀ» ¾ò´Â´Ù.
| 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 ¸¸¾à ¿À´Ã³¯
À¯¶õ½Ã¾ÆÀÇ ÀÎÁ¾µéÀÌ Å¸¶ôÇÏ°í, ¹Ý»çȸÀûÀÌ°í, ¹Ú¾àÇÏ°í, ¹ö¸²¹ÞÀº Á¾ÀÚµéÀÇ ÀúÁַκÎÅÍ Ç®·Á³¯ ¼ö ÀÖ´Ù¸é, Á¦ÇÑµÈ ÀÎÁ¾
ÅëÇÕ¿¡ ´ëÇÑ ¹Ý´ë´Â °ÅÀÇ ¾øÀ» °ÍÀÌ´Ù. ±×¸®°í ¸¸¾à ±×·¯ÇÑ ÀÎÁ¾Àû È¥ÇÕÀÌ ¿©·¯ ÀÎÁ¾µé Áß¿¡¼ °¡Àå ³ôÀº À¯Çüµé »çÀÌ¿¡¼
ÀϾ ¼ö ÀÖ´Ù¸é, ÈξÀ ´õ ÀûÀº ¹Ý´ë ÀÇ°ßÀÌ Á¦½ÃµÉ ¼ö ÀÖÀ» °ÍÀÌ´Ù.
| If the present-day
races of Urantia could be freed from the curse of their lowest strata
of deteriorated, antisocial, feeble-minded, and outcast specimens,
there would be little objection to a limited race amalgamation.
And if such racial mixtures could take place between the highest
types of the several races, still less objection could be offered.
| |
82:6.5 ¿ì¼öÇÑ
ÀÌÁú Ç÷ÅëÀÇ ±³¹è´Â »õ·Ó°í ´õ È°·Â ÀÖ´Â ÇÍÁÙÀ» âÁ¶ÇÏ´Â ºñ°áÀÌ´Ù. ÀÌ°ÍÀº ½Ä¹°¤ýµ¿¹°¤ýÀÎÁ¾ÀÇ °æ¿ì¿¡ Âü¸»ÀÌ´Ù. È¥Ç÷Àº
È°·ÂÀ» Áõ°¡½ÃÅ°°í »ý½Ä ´É·ÂÀ» ³ôÀδÙ. ¿©·¯ ¹ÎÁ·ÀÇ Æò±ÕÀ̳ª ¿ì¼öÇÑ Ãþ¿¡¼ Á¾Á·ÀÇ È¥ÇÕÀº, ºÏ¾Æ¸Þ¸®Ä«ÀÇ ¹Ì±¹ÀÇ ÇöÀç
Àα¸¿¡¼ º¸´Ù½ÃÇÇ, âÁ¶ ÀáÀ缺À» Å©°Ô Áõ°¡½ÃŲ´Ù. ±×·¯ÇÑ Â¦Áþ±â°¡ ³·°Å³ª ¿µîÇÑ °èÃþ »çÀÌ¿¡¼ ÀϾ ¶§, ¿À´Ã³¯
Àεµ ³²ºÎÀÇ ¹ÎÁ·µéÀÌ º¸¿©ÁÖ´Â °Íó·³, âÁ¶¼ºÀÌ ÁÙ¾îµç´Ù.
| Hybridization
of superior and dissimilar stocks is the secret of the creation
of new and more vigorous strains. And this is true of plants, animals,
and the human species. Hybridization augments vigor and increases
fertility. Race mixtures of the average or superior strata of various
peoples greatly increase creative potential, as is shown in the
present population of the United States of North America. When such
matings take place between the lower or inferior strata, creativity
is diminished, as is shown by the present-day peoples of southern
India. | |
82:6.6 ÀÎÁ¾ È¥ÇÕÀº
»õ·Î¿î Ư¡ÀÇ °©ÀÛ½º·¯¿î ÃâÇö¿¡ Å©°Ô ±â¿©ÇÏ°í, ¸¸¾à ±×·¯ÇÑ È¥ÇÕÀÌ ¿ì¿ùÇÑ Ç÷ÅëÀÇ °áÇÕÀ̶ó¸é, ÀÌ·¯ÇÑ »õ·Î¿î Ư¡
¶ÇÇÑ ¿ì¿ùÇÑ Æ¯¼ºÀÌ µÉ °ÍÀÌ´Ù.
| 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. | |
82:6.7 ¿À´Ã³¯ÀÇ
ÀÎÁ¾µéÀÌ ¿µîÇÏ°í ÅðÈµÈ Ç÷ÅëÀ¸·Î ÀÎÇÏ¿© Áö³ªÄ¡°Ô ºÎ´ãÀ» ¹Þ´Â ÇÑ, ´ë±Ô¸ðÀÇ Á¾Á· È¥ÇÕÀº ¾ÆÁÖ Ä¡¸íÀûÀÏ ÅÍÀ̳ª ±×·±
½ÇÇè¿¡ ´ëÇÑ ´ëºÎºÐÀÇ ¹Ý´ë´Â »ý¹°ÇÐÀû °í·Áº¸´Ù »çȸ ¹× ¹®ÈÀû Æí°ß¿¡ ±Ù°Å¸¦ µÐ´Ù. ¿µîÇÑ Ç÷Åë »çÀÌ¿¡¼µµ, ÀâÁ¾Àº
ÈçÈ÷ ±× Á¶»óµéº¸´Ù ³´´Ù. ¿ì¼º ÀÎÀÚÀÇ ±â´É ¶§¹®¿¡, È¥Ç÷Àº Á¾ÀÇ °³¼±À» ³º´Â´Ù. Á¾Á·ÀÇ »óÈ£ È¥ÇÕÀº È¥Ç÷ ¼Ó¿¡¼
¹Ù¶÷Á÷ÇÑ ¿ì¼º ÀÎÀÚ°¡ ´õ ¸¹ÀÌ ÀÖÀ» °¡´É¼ºÀ» ³ôÀδÙ.
| 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 ¸îõ ³â
µ¿¾È¿¡ ÀϾ´ø °Íº¸´Ù, Áö³ 1¹é ³â µ¿¾È¿¡ À¯¶õ½Ã¾Æ¿¡¼ ÀÎÁ¾ È¥ÇÕÀÌ ´õ ¸¹ÀÌ ÀϾ°í ÀÖ´Ù. Àΰ£ÀÇ Ç÷ÅëÀ» ÀÌÁ¾
È¥ÇÕÇÏ´Â °á°ú·Î¼ »ý±â´Â ½ÉÇÑ ºÎÁ¶ÈÀÇ À§ÇèÀº Å©°Ô °úÀåµÇ¾ú´Ù. ¡°È¥Ç÷¾Æ¡±ÀÇ ÁÖ¿äÇÑ ¹®Á¦´Â »çȸÀû Æí°ß ¶§¹®ÀÌ´Ù.
| 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. | |
82:6.9 ¹éÀΰú
Æú¸®³×½Ã¾Æ ÀÎÁ¾ È¥ÇÕ¿¡ ´ëÇÑ ÇÍÆ®Äɾð ½ÇÇèÀº ±× ¹éÀÎ ³²¼º°ú Æú¸®³×½Ã¾Æ ¿©¼ºµéÀÌ ²Ï ÁÁÀº Á¾Á· Ç÷ÅëÀ̾ú±â ¶§¹®¿¡,
»ó´çÈ÷ ¼º°øÇß´Ù. °¡Àå ³ôÀº À¯ÇüÀÇ ¹éÀΤýÈ«ÀΤýȲÀÎ Á¾Á· »çÀÌ¿¡ ¼·Î ±³¹èÇÏ´Â °ÍÀº »õ·Ó°í »ý¹°ÇÐÀûÀ¸·Î È¿°ú ÀÖ´Â
¸¹Àº Ư¡À» Áï½Ã ³ºÀ» °ÍÀÌ´Ù. ÀÌ ¼¼ ¹ÎÁ·Àº 1Â÷ »ê±ã Á¾Á·¿¡ ¼ÓÇÑ´Ù. ¹éÀΰú ÈæÀÎÀÇ È¥ÇÕÀº ±×µéÀÇ Áï°¢ÀûÀÎ °á°ú¿¡¼
±×¸® ¹Ù¶÷Á÷ÇÏÁö ¾ÊÀ¸¸ç, ±×·¯ÇÑ Èæ¹é È¥Ç÷ÀÇ ÀÚ¼ÕÀº »çȸ¿Í Á¾Á·ÀÇ Æí°ßÀÌ À̸¦ ¸ø¸¶¶¥ÇÏ°Ô º¸ÀÌ°Ô ¸¸µé·Á°í ¾Ö¾²´Â °Íó·³
¸ø¸¶¶¥ÇÏÁöµµ ¾Ê´Ù. ½ÅüÀûÀ¸·Î, ±×·¯ÇÑ Èæ¹éÀÇ È¥Ç÷Àº, ¾î¶² ´Ù¸¥ ¸é¿¡¼ Á¶±Ý ¸øÇϱâ´Â Çصµ, ÀηùÀÇ ÈǸ¢ÇÑ Ç¥º»ÀÌ´Ù.
| The Pitcairn
experiment of blending the white and Polynesian races turned out
fairly well because the white men and the Polynesian women were
of fairly good racial strains. Interbreeding between the highest
types of the white, red, and yellow races would immediately bring
into existence many new and biologically effective characteristics.
These three peoples belong to the primary Sangik races. Mixtures
of the white and black races are not so desirable in their immediate
results, neither are such mulatto offspring so objectionable as
social and racial prejudice would seek to make them appear. Physically,
such white-black hybrids are excellent specimens of humanity, notwithstanding
their slight inferiority in some other respects. | |
82:6.10 1Â÷
»ê±ã Á¾Á·ÀÌ 2Â÷ »ê±ã Á¾Á·°ú È¥ÇÕÇÒ ¶§, ÀüÀÚ°¡ Èñ»ýµÇ´Â °ªÀ¸·Î ÈÄÀÚ´Â ¾îÁö°£È÷ °³·®µÈ´Ù. ÀÛÀº ±Ô¸ð·Î¡ª¿À·£ ±â°£¿¡
¿¬ÀåµÉ ¶§¡ª1Â÷ Á¾Á·ÀÌ 2Â÷ Áý´ÜÀÇ °³·®À» À§Çؼ ±×·¸°Ô Èñ»ýÀ¸·Î ±â¿©ÇÏ´Â µ¥ ½É°¢ÇÑ ¹Ý´ë°¡ °ÅÀÇ ÀÖÀ» ¼ö ¾ø´Ù.
»ý¹°ÇÐÀûÀ¸·Î º¼ ¶§, 2Â÷ »ê±ãµéÀº ¾î¶² ¸é¿¡¼ 1Â÷ Á¾Á·µéº¸´Ù ¿ì¼öÇß´Ù.
| 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¡ªthere 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. | |
82:6.11 °á±¹,
ÀÎÁ¾ÀÇ ÁøÂ¥ À§ÇèÀº, ÀÎÁ¾ °£ È¥ÇÕÀÇ ¾î¶² À§Ç躸´Ùµµ ´Ù¾çÇÑ ¹®¸íÀεéÀÇ ¿µîÇÏ°í ÅðÈµÈ Ç÷ÅëµéÀÇ Á¦ÇÑ ¾ø´Â Áõ½Ä ¼Ó¿¡¼
¹ß°ßµÉ °ÍÀÌ´Ù.
| 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. | |
82:6.12 [À¯¶õ½Ã¾Æ¿¡¼
ÁÖµÐÇÏ´Â ¼¼¶óÇËÀÇ ¿ìµÎ¸Ó¸®°¡ ¹ßÇ¥Çß´Ù.]
| [Presented
by the Chief of Seraphim stationed on Urantia.] |