82. Kiri		Paper 82
Abielu areng		The Evolution of Marriage
82:0.1 (913.1) ABIELU — paariheitmine — tuleneb kahesoolisusest. Abielu on inimese kohanemisreaktsioon kahesoolisusega, perekonnaelu aga kõigi arenguliste ja kohanemisreaktsioonide kogusumma. Abielu on püsiv; bioloogiline areng ei eelda seda, kuid see on kogu ühiskonna arengu alus ja jääb seetõttu mingis vormis kindlasti ka edaspidi püsima. Abielu on andnud inimkonnale kodu ja kodu on kogu pika ning pingutava arengu hiilgav kroon.		82:0.1 (913.1) MARRIAGE—mating—grows out of bisexuality. Marriage is man’s reactional adjustment to such bisexuality, while the family life is the sum total resulting from all such evolutionary and adaptative adjustments. Marriage is enduring; it is not inherent in biologic evolution, but it is the basis of all social evolution and is therefore certain of continued existence in some form. Marriage has given mankind the home, and the home is the crowning glory of the whole long and arduous evolutionary struggle.
82:0.2 (913.2) Religioossed, ühiskondlikud ja haridusinstitutsioonid on küll tsivilisatsiooni püsimiseks olulised, kuid põhiline tsiviliseerija on perekond. Ja laps õpib enamiku elu põhitõdedest oma perekonnalt ning naabritelt.		82:0.2 (913.2) 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 (913.3) Vanaaja inimestel ei olnud väga rikas ühiskondlik tsivilisatsioon, kuid selle, mis neil oli, andsid nad truult ja tõhusalt üle järgmisele põlvkonnale. Te peaksite arvestama, et muud institutsioonid mõjutasid enamiku kunagiste tsivilisatsioonide arengut väga vähe, sest kodu toimis tõhusalt. Tänapäeva rahvastel on rikas sotsiaalne ja kultuuripärand, mida tuleks targalt ja tegusalt järgnevatele põlvkondadele edasi anda. Perekonda kui haridusinstitutsiooni peab säilitama.		82:0.3 (913.3) The humans of olden times did not possess a very rich social civilization, but such as they had they faithfully and effectively passed on to the next generation. And you should recognize that most of these civilizations of the past continued to evolve with a bare minimum of other institutional influences because the home was effectively functioning. Today the human races possess a rich social and cultural heritage, and it should be wisely and effectively passed on to succeeding generations. The family as an educational institution must be maintained.
1. Paaritumisinstinkt ^top		1. The Mating Instinct ^top
82:1.1 (913.4) Mehe ja naise vahelisest kuristikust hoolimata piisab sugutungist, et kindlustada nende kokkusaamine soojätkamise nimel. See instinkt toimis tõhusalt juba ammu enne seda, kui inimesed kogesid osagi sellest, mida hiljem hakati nimetama armastuseks, kiindumuseks ja abielutruuduseks. Paaritumine on sünnipärane kalduvus ja abielu on selle vastukaja ühiskonna arengus.		82:1.1 (913.4) Notwithstanding the personality gulf between men and women, the sex urge is sufficient to insure their coming together for the reproduction of the species. This instinct operated effectively long before humans experienced much of what was later called love, devotion, and marital loyalty. Mating is an innate propensity, and marriage is its evolutionary social repercussion.
82:1.2 (913.5) Huvi ja iha vastassoo vastu ei olnud ürginimeste valdav kirg; nad pidasid seda lihtsalt enesestmõistetavaks. Kogu soojätkamiskogemus oli vaba kujutluse lisatud ilustustest. Tsiviliseeritumate rahvaste kõikehõlmav sugudevaheline kirg tuleneb põhiliselt rasside segunemisest, eriti kui arenevat iseloomu on virgutanud nodiitide ja adamiitide assotsiatiivne kujutlusvõime ja ilumeel. Ent selle andiidi pärandi võtsid arenevad rassid üle nii piiratult, et see ei kindlustanud piisavat enesekontrolli nende loomalike kirgede taltsutamiseks, mida äratasid ja tekitasid erksam sooteadvus ning tugevam paaritumistung. Punasel inimesel oli arenevatest rassidest kõige arenenum sugudevaheliste suhete koodeks.		82:1.2 (913.5) Sex interest and desire were not dominating passions in primitive peoples; they simply took them for granted. The entire reproductive experience was free from imaginative embellishment. The all-absorbing sex passion of the more highly civilized peoples is chiefly due to race mixtures, especially where the evolutionary nature has been stimulated by the associative imagination and beauty appreciation of the Nodites and Adamites. But this Andite inheritance was absorbed by the evolutionary races in such limited amounts as to fail to provide sufficient self-control for the animal passions thus quickened and aroused by the endowment of keener sex consciousness and stronger mating urges. Of the evolutionary races, the red man had the highest sex code.
82:1.3 (913.6) Suguelu korrastamine seoses abieluga näitab:		82:1.3 (913.6) The regulation of sex in relation to marriage indicates:
82:1.4 (913.7) 1. tsivilisatsiooni arengutaset. Tsivilisatsioon on nõudnud üha enam sugutungi rahuldamist otstarbekalt ja tavadele vastavalt;		82:1.4 (913.7) 1. The relative progress of civilization. Civilization has increasingly demanded that sex be gratified in useful channels and in accordance with the mores.
82:1.5 (914.1) 2. andiidi tüvikonna osakaalu rahvas. Sellistes rühmades on suguelu hakanud väljendama nii füüsilise ja emotsionaalse olemuse kõrgust kui ka madalust.		82:1.5 (914.1) 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 (914.2) Sangikrassidel oli normaalne loomalik kirg, kuid nad ilmutasid vähe kujutlusvõimet ning oskust hinnata vastaspoole ilu ja füüsilist külgetõmmet. Sugudevaheline atraktiivsus puudub peaaegu täielikult ka tänapäeva ürgrahvastel; neil segunemata rahvastel on selgelt olemas paaritumisinstinkt, kuid pole piisavalt sugudevahelist külgetõmmet, et tekiks sotsiaalset kontrolli nõudvaid tõsiseid probleeme.		82:1.6 (914.2) The Sangik races had normal animal passion, but they displayed little imagination or appreciation of the beauty and physical attractiveness of the opposite sex. What is called sex appeal is virtually absent even in present-day primitive races; these unmixed peoples have a definite mating instinct but insufficient sex attraction to create serious problems requiring social control.
82:1.7 (914.3) Paaritumisinstinkt on üks inimesi valitsevaid füüsilisi liikumapanevaid jõudusid; see on just see emotsioon, mis isiklikuks rahulduseks maskeerununa sunnib isekat inimest pidama rahva heaolu ja püsimajäämist ülemaks oma heaolust ja vastutuse puudumisest.		82:1.7 (914.3) The mating instinct is one of the dominant physical driving forces of human beings; it is the one emotion which, in the guise of individual gratification, effectively tricks selfish man into putting race welfare and perpetuation high above individual ease and personal freedom from responsibility.
82:1.8 (914.4) Abielus kui institutsioonis kajastub selle varastest algetest kuni tänapäevani bioloogilise soojätkamistungi sotsiaalne areng. Areneva inimliigi püsimise kindlustab rassi paaritumistungi olemasolu, mida nimetatakse üldiselt sugudevaheliseks külgetõmbeks. See võimas bioloogiline tung käivitab igasuguseid muid instinkte, emotsioone ja kombeid — füüsilisi, intellektuaalseid, moraalseid ja sotsiaalseid.		82:1.8 (914.4) As an institution, marriage, from its early beginnings down to modern times, pictures the social evolution of the biologic propensity for self-perpetuation. The perpetuation of the evolving human species is made certain by the presence of this racial mating impulse, an urge which is loosely called sex attraction. This great biologic urge becomes the impulse hub for all sorts of associated instincts, emotions, and usages—physical, intellectual, moral, and social.
82:1.9 (914.5) Metslaste tegutsemist motiveeris toiduhankimisvajadus, aga kui tsivilisatsioon kindlustab küllusliku toidu, võib sugutung tihti valdavaks saada ning vajab seetõttu alati ühiskonnapoolset ohjeldamist. Loomadel piirab paaritumissoovi instinktide perioodilisus, aga inimene kontrollib end nii suurel määral ise, et tema suguiha ei ole sugugi perioodiline; seetõttu peab ühiskond indiviidile piirangud kehtestama.		82:1.9 (914.5) With the savage, the food supply was the impelling motivation, but when civilization insures plentiful food, the sex urge many times becomes a dominant impulse and therefore ever stands in need of social regulation. In animals, instinctive periodicity checks the mating propensity, but since man is so largely a self-controlled being, sex desire is not altogether periodic; therefore does it become necessary for society to impose self-control upon the individual.
82:1.10 (914.6) Ükski muu inimlik emotsioon ega tung, mida ei ohjeldata või millega liialdatakse, ei sünnita nii palju kahju ja kurbust kui see võimas sugutung. Selle tungi arukas allutamine ühiskonna seadustele on iga tsivilisatsiooni tõelisuse ülim proovikivi. Edasiliikuv inimkond nõuab üha enam ja üha suuremat enesekontrolli. Salatsemine, ebasiirus ja silmakirjalikkus võivad seksuaalprobleeme ähmastada, kuid ei paku lahendusi ega vii edasi ka eetikat.		82:1.10 (914.6) No human emotion or impulse, when unbridled and overindulged, can produce so much harm and sorrow as this powerful sex urge. Intelligent submission of this impulse to the regulations of society is the supreme test of the actuality of any civilization. Self-control, more and more self-control, is the ever-increasing demand of advancing mankind. Secrecy, insincerity, and hypocrisy may obscure sex problems, but they do not provide solutions, nor do they advance ethics.
2. Piiravad tabud ^top		2. The Restrictive Taboos ^top
82:2.1 (914.7) Abielu arengulugu on lihtsalt sotsiaalsete, religioossete või tsiviilvahendite abil suguelu piiramise ajalugu. Loodus ei hooli kuigivõrd üksikisikust ega arvesta niinimetatud moraaliga, ta on huvitatud ainult liigi jätkumisest. Loodus nõuab tungivalt soojätkamist, kuid jätab sellest tulenevad probleemid ükskõikselt ühiskonna lahendada, luues niimoodi arenevale inimkonnale igikestva ja olulise probleemi. See sotsiaalne vastuolu seisneb lakkamatus sõjas ürginstinktide ja areneva eetika vahel.		82:2.1 (914.7) The story of the evolution of marriage is simply the history of sex control through the pressure of social, religious, and civil restrictions. Nature hardly recognizes individuals; it takes no cognizance of so-called morals; it is only and exclusively interested in the reproduction of the species. Nature compellingly insists on reproduction but indifferently leaves the consequential problems to be solved by society, thus creating an ever-present and major problem for evolutionary mankind. This social conflict consists in the unending war between basic instincts and evolving ethics.
82:2.2 (914.8) Varastel rassidel ei olnud sugudevahelised suhted peaaegu üldse reguleeritud. Selle suguelulise vabaduse tõttu puudus prostitutsioon. Ka tänapäeval puudub pügmeedel ja teistel vähearenenud rühmadel abieluinstitutsioon; neid uurides on selgunud, et primitiivsetel rahvastel on lihtsad paaritumistavad. Ent kõiki iidseid rahvaid tuleks alati uurida ja hinnata nende tavades sisalduvate moraalinormide valguses.		82:2.2 (914.8) Among the early races there was little or no regulation of the relations of the sexes. Because of this sex license, no prostitution existed. Today, the Pygmies and other backward groups have no marriage institution; a study of these peoples reveals the simple mating customs followed by primitive races. But all ancient peoples should always be studied and judged in the light of the moral standards of the mores of their own times.
82:2.3 (915.1) Jõhkrast metslusest kõrgemal tasemel ei ole vabaarmastus siiski kunagi heas kirjas olnud. Niipea kui hakkasid moodustuma sotsiaalsed rühmad, algas abieluseaduste ja -piirangute areng. Seega on paaritumine arenenud paljude üleminekute kaudu peaaegu täielikust sugulisest vabadusest kahekümnenda sajandi suhteliselt täielikult normitud sugueluni.		82:2.3 (915.1) Free love, however, has never been in good standing above the scale of rank savagery. The moment societal groups began to form, marriage codes and marital restrictions began to develop. Mating has thus progressed through a multitude of transitions from a state of almost complete sex license to the twentieth-century standards of relatively complete sex restriction.
82:2.4 (915.2) Hõimu varaseimatel arenguastmetel olid kombed ja piiravad tabud väga algelised, kuid hoidsid siiski sugupooli lahus: see soodustas rahu, korda ja töökust ning pani aluse abielu ja kodu pikale arenguteele. Sugupoolte rõivastumis-, ehtimis- ja usukombed pärinesidki neist varastest tabudest, mis määrasid ära sugulise vabaduse piirid ja lõid lõppkokkuvõttes pahe, kuriteo ja patu mõisted. Kuid kaua aega tavatseti suurte pidupäevade, eriti maipüha ajaks kõik suguelulised piirangud tühistada.		82:2.4 (915.2) In the earliest stages of tribal development the mores and restrictive taboos were very crude, but they did keep the sexes apart—this favored quiet, order, and industry—and the long evolution of marriage and the home had begun. The sex customs of dress, adornment, and religious practices had their origin in these early taboos which defined the range of sex liberties and thus eventually created concepts of vice, crime, and sin. But it was long the practice to suspend all sex regulations on high festival days, especially May Day.
82:2.5 (915.3) Naised on allunud alati rangematele tabudele kui mehed. Varased kombed andsid vallalisele naisele sama palju seksuaalset vabadust kui mehele, ent abielunaiselt on alati nõutud truudust. Algeline abielu ei kärpinud eriti mehe sugulist vabadust, kuid kehtestas naise suguelule täiendavaid tabusid. Abielunaised on alati kandnud mingit märki, mis eristab neid teistest — teatavat soengut, rõivastust, loori, ornamentikat, sõrmust —, või olnud muust maailmast eraldatud.		82:2.5 (915.3) Women have always been subject to more restrictive taboos than men. The early mores granted the same degree of sex liberty to unmarried women as to men, but it has always been required of wives that they be faithful to their husbands. Primitive marriage did not much curtail man’s sex liberties, but it did render further sex license taboo to the wife. Married women have always borne some mark which set them apart as a class by themselves, such as hairdress, clothing, veil, seclusion, ornamentation, and rings.
3. Varased abielukombed ^top		3. Early Marriage Mores ^top
82:3.1 (915.4) Abielu on institutsioon, millega ühiskondlik organism reageerib inimese lakkamatust tungist sugu jätkata ehk ennast jäädvustada tekkinud alalisele bioloogilisele pingele. Paaritumine on igati loomulik ja kui lihtne ühiskond muutus keeruliseks, arenesid vastavalt ka paaritumiskombed, tekkis abieluinstitutsioon. Kõikjal, kus ühiskonna areng jõudis kommete tekkimise etapini, hakkas arenema ka abieluinstitutsioon.		82:3.1 (915.4) Marriage is the institutional response of the social organism to the ever-present biologic tension of man’s unremitting urge to reproduction—self-propagation. Mating is universally natural, and as society evolved from the simple to the complex, there was a corresponding evolution of the mating mores, the genesis of the marital institution. Wherever social evolution has progressed to the stage at which mores are generated, marriage will be found as an evolving institution.
82:3.2 (915.5) Alati on olnud ja saab olema kaks selgesti eristuvat abieluvaldkonda: paaritumise väliseid aspekte reguleerivad kombed ja seadused ning meeste ja naiste vahelised salajased isiklikud suhted. Indiviid on alati mässanud ühiskonna kehtestatud suguelupiirangute vastu, sellest ongi põhjustatud ajastuid püsinud seksuaalne vastuolu: enesealahoidmine on individuaalne, kuid seda teostab rühm; enesejäädvustamine on ühiskondlik, kuid selle kindlustavad indiviidi tungid.		82:3.2 (915.5) There always have been and always will be two distinct realms of marriage: the mores, the laws regulating the external aspects of mating, and the otherwise secret and personal relations of men and women. Always has the individual been rebellious against the sex regulations imposed by society; and this is the reason for this agelong sex problem: Self-maintenance is individual but is carried on by the group; self-perpetuation is social but is secured by individual impulse.
82:3.3 (915.6) Kommetel, kui neid respekteeritakse, on küllalt jõudu sugutungi piirata ja ohjeldada, nagu on ilmnenud kõigi rasside puhul. Abielu normid on kommete tegeliku jõu ja tsiviilvalitsuse funktsionaalse terviklikkuse tõetruu indikaator. Ent varased suguelu- ja paaritumiskombed olid vaid hulk järjekindlusetuid ja tahumatuid seadusi. Vanematel, lastel, sugulastel ja ühiskonnal on abieluseaduste suhtes vastandlikud huvid. Sellele vaatamata on rassid, kes abielu väärtustavad ja oma elus rakendavad, jõudnud loomulikus arengus kõrgemale tasemele ning säilinud suuremal arvul.		82:3.3 (915.6) The mores, when respected, have ample power to restrain and control the sex urge, as has been shown among all races. Marriage standards have always been a true indicator of the current power of the mores and the functional integrity of the civil government. But the early sex and mating mores were a mass of inconsistent and crude regulations. Parents, children, relatives, and society all had conflicting interests in the marriage regulations. But in spite of all this, those races which exalted and practiced marriage naturally evolved to higher levels and survived in increased numbers.
82:3.4 (915.7) Ürgaegadel oli abielu ühiskondliku positsiooni hind, naise omamine oli väärikuse märk. Metslase jaoks tähistas pulmapäev vastutuse võtmist ja meheks saamist. Kord peeti abielu ühiskondlikuks, kord religioosseks kohustuseks, mõnel ajajärgul aga poliitiliseks nõudeks anda riigile kodanikke.		82:3.4 (915.7) In primitive times marriage was the price of social standing; the possession of a wife was a badge of distinction. The savage looked upon his wedding day as marking his entrance upon responsibility and manhood. In one age, marriage has been looked upon as a social duty; in another, as a religious obligation; and in still another, as a political requirement to provide citizens for the state.
82:3.5 (916.1) Paljudes varastes hõimudes saadi abiellumisluba pärast vargusega seotud vägitegusid; hilisemad rahvad asendasid need röövretked spordivõistluste ja võistlusmängudega. Võistluste võitjad said peaauhinna, õiguse valida selle hooaja pruutide seast endale naise. Peaküttide hõimu nooruk ei võinud enne abielluda, kui oli hankinud vähemalt ühe pea, ehkki kolpasid sai vahel ka osta. Kui naise ostmise komme hääbus, võideti naisi mõistatustevõistlustel ja see tava püsib praegugi paljudes musta inimese rühmades.		82:3.5 (916.1) Many early tribes required feats of stealing as a qualification for marriage; later peoples substituted for such raiding forays, athletic contests and competitive games. The winners in these contests were awarded the first prize—choice of the season’s brides. Among the head-hunters a youth might not marry until he possessed at least one head, although such skulls were sometimes purchasable. As the buying of wives declined, they were won by riddle contests, a practice that still survives among many groups of the black man.
82:3.6 (916.2) Tsivilisatsiooni arenedes andis mõni hõim naistele õiguse korraldada meestele enne abiellumist karme katseid, et pruut saaks meelepärase mehe ise välja valida. Need abiellumiskatsed seisnesid küttimis- ja võitlemisoskustes ja võimes peret elatada. Pikka aega nõuti, et peigmees asuks vähemalt aastaks pruudi perre elama, töötaks seal ja tõestaks, et on soovitud naise vääriline.		82:3.6 (916.2) With advancing civilization, certain tribes put the severe marriage tests of male endurance in the hands of the women; they thus were able to favor the men of their choice. These marriage tests embraced skill in hunting, fighting, and ability to provide for a family. The groom was long required to enter the bride’s family for at least one year, there to live and labor and prove that he was worthy of the wife he sought.
82:3.7 (916.3) Naine oli abielukõlbulik, kui ta suutis teha rasket tööd ja lapsi sünnitada. Temal lasti katseks sooritada etteantud aja jooksul teatud põllutöö. Ja kui ta oli enne abiellumist lapse sünnitanud, siis oli ta seda väärtuslikum: tema viljakus oli tõestust leidnud.		82:3.7 (916.3) 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 (916.4) Asjaoluga, et iidsed rahvad pidasid vallalisust häbiasjaks või isegi patuks, on seletatav ka lastevaheliste abielude tekkimine; kui kord tuli abielluda, siis mida varem, seda parem. Üldiselt arvati ka, et vallalised inimesed ei pääse vaimudemaale, ja see oli veel üks põhjus, miks laste vahel sõlmiti abielud juba nende sündides ja vahel ka enne sündi, tingimusel, et sünnib vastassoost laps. Vanaaja rahvad uskusid, et isegi surnud peavad olema abielus. Kosjasobitajaid kasutati algselt lahkunutele abielupartneri hankimiseks. Ühe poole vanemad otsisid vahendaja, kes korraldas nende surnud poja abiellumise mõne teise pere surnud tütrega.		82:3.8 (916.4) The fact that ancient peoples regarded it as a disgrace, or even a sin, not to be married, explains the origin of child marriages; since one must be married, the earlier the better. It was also a general belief that unmarried persons could not enter spiritland, and this was a further incentive to child marriages even at birth and sometimes before birth, contingent upon sex. The ancients believed that even the dead must be married. The original matchmakers were employed to negotiate marriages for deceased individuals. One parent would arrange for these intermediaries to effect the marriage of a dead son with a dead daughter of another family.
82:3.9 (916.5) Hilisemad rahvad pidasid sobivaks abiellumisajaks murdeiga, kuid see vanus on edasi nihkunud võrdeliselt tsivilisatsiooni arenguga. Juba ühiskonna arengu algusaegadel tekkisid erilised tsölibaadis elavate meeste ja naiste klassid, mille asutajateks ja alalhoidjateks olid isikud, kelle normaalne sugutung oli vähene või puudus üldse.		82:3.9 (916.5) Among later peoples, puberty was the common age of marriage, but this has advanced in direct proportion to the progress of civilization. Early in social evolution peculiar and celibate orders of both men and women arose; they were started and maintained by individuals more or less lacking normal sex urge.
82:3.10 (916.6) Paljud hõimud lubasid valitseva rühma liikmetel pruudiga enne tema üleandmist abikaasale seksuaalvahekorda astuda. Need mehed tegid tütarlapsele alati kingituse, millest pärinebki pulmakinkide komme. Mõnes rühmas pidi noor naine teenima endale kaasavara, kuhu kuulusid ka kingitused, mis ta sai tasuks suguliste teenuste osutamise eest pruudinäituse saalis.		82:3.10 (916.6) Many tribes allowed members of the ruling group to have sex relations with the bride just before she was to be given to her husband. Each of these men would give the girl a present, and this was the origin of the custom of giving wedding presents. Among some groups it was expected that a young woman would earn her dowry, which consisted of the presents received in reward for her sex service in the bride’s exhibition hall.
82:3.11 (916.7) Mõnes hõimus pandi noorukid paari leskede ja vanemate naistega ning alles pärast lesestumist lubati neil abielluda noorte tütarlastega, sest arvati, et sel juhul pole lapse sündides mõlemad vanemad rumalad, nagu juhtuks siis, kui kaks noort paari heidaksid. Teistes hõimudes oli lubatud paari heita vaid omavanustega. Just abielu piiramine teatavate vanuserühmadega tekitas algselt verepilastusmõtteid. (Indias ei ole praegugi abiellumisiga piiratud.)		82:3.11 (916.7) Some tribes married the young men to the widows and older women and then, when they were subsequently left widowers, would allow them to marry the young girls, thus insuring, as they expressed it, that both parents would not be fools, as they conceived would be the case if two youths were allowed to mate. Other tribes limited mating to similar age groups. It was the limitation of marriage to certain age groups that first gave origin to ideas of incest. (In India there are even now no age restrictions on marriage.)
82:3.12 (916.8) Mõne kombe kohaselt tuli lesestumist väga karta, sest lesk tapeti või lasti tal oma mehe haual enesetapp sooritada, et ta koos mehega vaimudemaale siirduks. Peaaegu alati süüdistati leske tema mehe surmas. Mõni hõim põletas lese elusalt. Kui lesk edasi elas, seisnes tema elu pidevas leinamises ja talumatutes sotsiaalsetes piirangutes, sest uuesti abiellumise peale ei vaadatud hea pilguga.		82:3.12 (916.8) Under certain mores widowhood was greatly to be feared, widows being either killed or allowed to commit suicide on their husbands’ graves, for they were supposed to go over into spiritland with their spouses. The surviving widow was almost invariably blamed for her husband’s death. Some tribes burned them alive. If a widow continued to live, her life was one of continuous mourning and unbearable social restriction since remarriage was generally disapproved.
82:3.13 (917.1) Vanal ajal soositi paljusid teguviise, mida praegu amoraalseteks peetakse. Ürgajal olid naised sageli väga uhked oma mehe suhete üle teiste naistega. Tütarlaste karskus oli abiellumisel suur takistus; lapse sünnitamine enne abiellumist suurendas tunduvalt neiu abiellumisvõimalusi, sest mees võis oma elukaaslase viljakuses kindel olla.		82:3.13 (917.1) In olden days many practices now regarded as immoral were encouraged. Primitive wives not infrequently took great pride in their husbands’ affairs with other women. Chastity in girls was a great hindrance to marriage; the bearing of a child before marriage greatly increased a girl’s desirability as a wife since the man was sure of having a fertile companion.
82:3.14 (917.2) Paljud ürghõimud lubasid sõlmida prooviabielu kuni naise rasestumiseni, mil viidi läbi tegelik pulmatseremoonia; teistes rühmades peeti pulmad alles pärast esimese lapse sündi. Kui naine oli viljatu, pidid tema vanemad ta tagasi võtma ja abielu tühistati. Kombed nõudsid, et igal paaril oleksid lapsed.		82:3.14 (917.2) Many primitive tribes sanctioned trial marriage until the woman became pregnant, when the regular marriage ceremony would be performed; among other groups the wedding was not celebrated until the first child was born. If a wife was barren, she had to be redeemed by her parents, and the marriage was annulled. The mores demanded that every pair have children.
82:3.15 (917.3) Need ürgsed prooviabielud polnud seotud sugulise vabadusega, vaid olid kõigest viljakusekatsed. Inimesed abiellusid alatiseks niipea, kui viljakus oli kindlaks tehtud. Tänapäeva paarid, kes abielluvad mõttega, et küll hiljem võib lahutada, kui abielu ei õnnestu, astuvad tegelikult justkui prooviabiellu, mis on nende vähem tsiviliseeritud esiisade ausatest püüdlustest palju vääritum.		82:3.15 (917.3) These primitive trial marriages were entirely free from all semblance of license; they were simply sincere tests of fecundity. The contracting individuals married permanently just as soon as fertility was established. When modern couples marry with the thought of convenient divorce in the background of their minds if they are not wholly pleased with their married life, they are in reality entering upon a form of trial marriage and one that is far beneath the status of the honest adventures of their less civilized ancestors.
4. Abielu ja omanditavad ^top		4. Marriage Under the Property Mores ^top
82:4.1 (917.4) Abielu on alati olnud tihedalt seotud nii omandi kui ka religiooniga. Omand on abielu stabiliseerinud, usk moraliseerinud.		82:4.1 (917.4) Marriage has always been closely linked with both property and religion. Property has been the stabilizer of marriage; religion, the moralizer.
82:4.2 (917.5) Ürgajal oli abielu investeering, majanduslik kaalutlus; see oli rohkem äri- kui armusuhe. Iidse aja inimesed abiellusid rühma huvides ja hüvanguks, seetõttu kavandas ja korraldas nende abielu rühm, nende vanemad ja juhid. Ja omandisuhete tõhusast rollist abieluinstitutsiooni stabiliseerimisel andis tunnistust asjaolu, et varaste hõimude abielud olid püsivamad kui paljude nüüdisaja rahvaste omad.		82:4.2 (917.5) Primitive marriage was an investment, an economic speculation; it was more a matter of business than an affair of flirtation. The ancients married for the advantage and welfare of the group; wherefore their marriages were planned and arranged by the group, their parents and elders. And that the property mores were effective in stabilizing the marriage institution is borne out by the fact that marriage was more permanent among the early tribes than it is among many modern peoples.
82:4.3 (917.6) Tsivilisatsiooni edenedes, kui eraomandit hakati rohkem austama, sai vargusest suur kuritegu. Abielurikkumist loeti samuti varguseks, mehe omandiõiguse rikkumiseks, mistõttu ei mainita seda varastes seadustikes ja kommetes eraldi. Naine oli algul oma isa omand, isa andis omandiõiguse üle tema mehele ja kõik seaduslikud sugupooltevahelised suhted tulenesid neist esialgsetest omandiõigustest. Vana Testament käsitleb naist kui omandit; koraan õpetab naiste alaväärtuslikkust. Mehel oli õigus oma naist sõbrale või külalisele laenata ja see tava püsib mõne rahva seas praegugi.		82:4.3 (917.6) As civilization advanced and private property gained further recognition in the mores, stealing became the great crime. Adultery was recognized as a form of stealing, an infringement of the husband’s property rights; it is not therefore specifically mentioned in the earlier codes and mores. Woman started out as the property of her father, who transferred his title to her husband, and all legalized sex relations grew out of these pre-existent property rights. The Old Testament deals with women as a form of property; the Koran teaches their inferiority. Man had the right to lend his wife to a friend or guest, and this custom still obtains among certain peoples.
82:4.4 (917.7) Nüüdisaegne sugudevaheline armukadedus ei ole loomupärane, see on tekkinud kommete arenemise tulemusena. Ürginimene ei olnud oma naise pärast armukade, ta lihtsalt kaitses enese omandit. Naise suguelu suhtes oldi rangemad kui mehe puhul, sest naise truudusetusega seostus alati järglaste ja pärimise küsimus. Ebaseaduslikud lapsed sattusid tsivilisatsiooni arengu käigus juba varakult põlu alla. Algul karistati abielurikkumise eest ainult naist, hiljem käskisid kombed ka tema partnerit nuhelda ja solvatud abielumehel või kaitsval isal oli pikka aega täielik õigus patustanud mees tappa. Tänapäeva rahvastelgi on säilinud kombeid, mis lubavad kirjutamata seaduste järgi sooritada niinimetatud aukuritegusid.		82:4.4 (917.7) Modern sex jealousy is not innate; it is a product of the evolving mores. Primitive man was not jealous of his wife; he was just guarding his property. The reason for holding the wife to stricter sex account than the husband was because her marital infidelity involved descent and inheritance. Very early in the march of civilization the illegitimate child fell into disrepute. At first only the woman was punished for adultery; later on, the mores also decreed the chastisement of her partner, and for long ages the offended husband or the protector father had the full right to kill the male trespasser. Modern peoples retain these mores, which allow so-called crimes of honor under the unwritten law.
82:4.5 (917.8) Et karskusetabu pärines omandikommetest, puudutas see alguses vaid abielunaisi, mitte vallalisi neidusid. Hilisemal ajal nõudis karskust pigem isa kui austaja, sest neitsi oli isa jaoks müüdav vara — tema eest maksti kõrgemat hinda. Karskust nõuti üha rohkem, isale hakati maksma pruudiluna tunnustuseks selle eest, et ta oli tulevasele abikaasale õigel viisil karske pruudi kasvatanud. Ja kui naiste karskuse idee oli kord juba alguse saanud, kinnistus see rahvastel sedavõrd, et naisi hakati peaaegu puuris hoidma, aastateks lausa vangistama, et sel kombel nende neitsilikkust kindlustada. Nii tekitasid uudsed normid ja neitsilikkuse kontrollid automaatselt professionaalsete prostituutide klassi: need olid tagasilükatud pruudid, naised, keda peigmeeste emad ei olnud neitsiteks tunnistanud.		82:4.5 (917.8) Since the chastity taboo had its origin as a phase of the property mores, it applied at first to married women but not to unmarried girls. In later years, chastity was more demanded by the father than by the suitor; a virgin was a commercial asset to the father—she brought a higher price. As chastity came more into demand, it was the practice to pay the father a bride fee in recognition of the service of properly rearing a chaste bride for the husband-to-be. When once started, this idea of female chastity took such hold on the races that it became the practice literally to cage up girls, actually to imprison them for years, in order to assure their virginity. And so the more recent standards and virginity tests automatically gave origin to the professional prostitute classes; they were the rejected brides, those women who were found by the grooms’ mothers not to be virgins.
5. Sugukonnasisene ja -väline abiellumine ^top		5. Endogamy and Exogamy ^top
82:5.1 (918.1) Metslased panid juba väga varakult tähele, et rasside segunemine parandab järglaste kvaliteeti. Rühma liikmete vahelise abieluga ei kaasnenud tingimata halvad tagajärjed, kuid alati oli siiski parem leida paariline väljastpoolt, seetõttu kaldusid kombed keelama lähedaste sugulaste vahelisi seksuaalsuhteid. Teati, et väljastpoolt paarilise leidmine suurendab tunduvalt arenguvariatsioone ja valikuvõimalusi edasiliikumiseks. Väljastpoolt suguharu leitud paarilisega sigitatud isendid olid mitmekülgsemad ning suutsid vaenulikus maailmas paremini ellu jääda. Suguharusiseselt sigitatud kadusid järk-järgult koos oma kommetega. See kõik toimus aeglaselt, metslased ei arutlenud teadlikult nende probleemide üle. Kuid hilisemad arenevad rahvad tegid seda ning täheldasid, et ülemäärase omavahelise abiellumise tulemuseks on üleüldine nõrkus.		82:5.1 (918.1) Very early the savage observed that race mixture improved the quality of the offspring. It was not that inbreeding was always bad, but that outbreeding was always comparatively better; therefore the mores tended to crystallize in restriction of sex relations among near relatives. It was recognized that outbreeding greatly increased the selective opportunity for evolutionary variation and advancement. The outbred individuals were more versatile and had greater ability to survive in a hostile world; the inbreeders, together with their mores, gradually disappeared. This was all a slow development; the savage did not consciously reason about such problems. But the later and advancing peoples did, and they also made the observation that general weakness sometimes resulted from excessive inbreeding.
82:5.2 (918.2) Kuigi heade tüvikondade vaheline abielu täiustas mõnikord tugevamaid hõime, jäid inimesele sügavamalt meelde eredad näited pärilike defektidega inimeste vahelise abielu halbadest tagajärgedest, mistõttu arenevad kombed kehtestasid üha enam tabusid kõigile lähisugulaste abieludele.		82:5.2 (918.2) While the inbreeding of good stock sometimes resulted in the upbuilding of strong tribes, the spectacular cases of the bad results of the inbreeding of hereditary defectives more forcibly impressed the mind of man, with the result that the advancing mores increasingly formulated taboos against all marriages among near relatives.
82:5.3 (918.3) Religioon on pikka aega väljapoole abiellumist tõhusalt takistanud. Paljud religioossed õpetused on keelanud teise usku kuuluvate inimestega abielluda. Naine eelistas tavaliselt suguharusisest, mees suguharuvälist abielu. Omand on alati abielu mõjutanud ja mõnikord on püüd säilitada sugukonna omandit tekitanud kombeid, mis sundisid naisi valima meest oma isa hõimust. Seda liiki seadused põhjustasid massilist nõbudevahelist abiellumist. Omavahel abielludes püüti säilitada ka kutsealasaladusi, oskustöölised püüdsid hoida oma oskusteavet perekonnas.		82:5.3 (918.3) Religion has long been an effective barrier against outmarriage; many religious teachings have proscribed marriage outside the faith. Woman has usually favored the practice of in-marriage; man, outmarriage. Property has always influenced marriage, and sometimes, in an effort to conserve property within a clan, mores have arisen compelling women to choose husbands within their fathers’ tribes. Rulings of this sort led to a great multiplication of cousin marriages. In-mating was also practiced in an effort to preserve craft secrets; skilled workmen sought to keep the knowledge of their craft within the family.
82:5.4 (918.4) Kui arenenumad rühmad sattusid isolatsiooni, hakkasid nad alati veresugulastega paari heitma. Nodiidid olid enam kui sada viiskümmend tuhat aastat üks suur omavahel abielluv rühm. Hilisemaid sugulusabieludega seotud kombeid mõjutasid olulisel määral violetse rassi traditsioonid, milles vennad-õed olid algul sunnitud omavahel abielluma. Vendade-õdedevahelised abielud olid levinud ka varases Egiptuses, Süürias, Mesopotaamias ja kõikjal neis maades, kus olid kunagi elanud andiidid. Egiptlastel püsisid vendade-õdedevahelised abielud pikka aega, sest püüti säilitada kuningliku vere puhtust, ning Pärsias kestis see tava veelgi kauem. Mesopotaamlaste seas olid nõbudevahelised abielud enne Aabrahami aega kohustuslikud, nõbudel oli eesõigus teineteisega abielluda. Ka Aabraham ise abiellus oma poolõega, kuid juutide hilisemad kombed neid liite enam ei lubanud.		82:5.4 (918.4) Superior groups, when isolated, always reverted to consanguineous mating. The Nodites for over one hundred and fifty thousand years were one of the great in-marriage groups. The later-day in-marriage mores were tremendously influenced by the traditions of the violet race, in which, at first, matings were, perforce, between brother and sister. And brother and sister marriages were common in early Egypt, Syria, Mesopotamia, and throughout the lands once occupied by the Andites. The Egyptians long practiced brother and sister marriages in an effort to keep the royal blood pure, a custom which persisted even longer in Persia. Among the Mesopotamians, before the days of Abraham, cousin marriages were obligatory; cousins had prior marriage rights to cousins. Abraham himself married his half sister, but such unions were not allowed under the later mores of the Jews.
82:5.5 (919.1) Vendade-õdedevahelistest abieludest loobuti esmakordselt siis, kui tekkis mitmenaisepidamine, sest õest abikaasa pidas end alati upsakalt teisest naisest või teistest naistest tähtsamaks. Mõne hõimu kombed keelasid abielluda surnud venna lesega, kuid nõudsid, et vend sigitaks oma lahkunud venna eest lapsi. Sugulusabielusid ei takista mingid bioloogilised instinktid, need piirangud tulenevad täielikult ainult tabudest.		82:5.5 (919.1) The first move away from brother and sister marriages came about under the plural-wife mores because the sister-wife would arrogantly dominate the other wife or wives. Some tribal mores forbade marriage to a dead brother’s widow but required the living brother to beget children for his departed brother. There is no biologic instinct against any degree of in-marriage; such restrictions are wholly a matter of taboo.
82:5.6 (919.2) Lõpuks said suguharuvälised abielud valdavaks. Seda eelistas mees, sest naise võtmine väljastpoolt võimaldas väiksemat sõltuvust naise sugulastest. Liigne lähedus sünnitab põlgust, kui paariheitmises sai valdavaks isiklik valik, kujunes seega tavaks valida partner väljastpoolt hõimu.		82:5.6 (919.2) Outmarriage finally dominated because it was favored by the man; to get a wife from the outside insured greater freedom from in-laws. Familiarity breeds contempt; so, as the element of individual choice began to dominate mating, it became the custom to choose partners from outside the tribe.
82:5.7 (919.3) Paljud hõimud keelasid lõpuks suguharusisesed abielud, mõned piirasid abiellumist teatavate kastidega. Kui abielu oma tootemi naisega tabuks kuulutati, tõi see kaasa tava varastada naine naaberhõimust. Hiljem reguleeriti abiellumist rohkem elukohast kui sugulusest lähtudes. Suguharusisene abiellumine arenes tänapäevaseks väljastpoolt paarilise leidmiseks paljude etappide kaudu. Ka pärast seda, kui tabu keelas lihtrahvale sugulusabielud, lubati pealikutel ja kuningatel ikkagi lähedase sugulasega abielluda, et kuninglik veri püsiks puhas ega lahjeneks. Suveräänidele on kombed lubanud tavaliselt teatavat sugulist vabadust.		82:5.7 (919.3) Many tribes finally forbade marriages within the clan; others limited mating to certain castes. The taboo against marriage with a woman of one’s own totem gave impetus to the custom of stealing women from neighboring tribes. Later on, marriages were regulated more in accordance with territorial residence than with kinship. There were many steps in the evolution of in-marriage into the modern practice of outmarriage. Even after the taboo rested upon in-marriages for the common people, chiefs and kings were permitted to marry those of close kin in order to keep the royal blood concentrated and pure. The mores have usually permitted sovereign rulers certain licenses in sex matters.
82:5.8 (919.4) Hilisemad andiidi rahvad mõjutasid üsna palju sangikrasside soovi leida paarilisi väljastpoolt oma hõimu. Ent suguharuvälised abielud said valdavaks alles siis, kui naaberhõimud olid õppinud suhteliselt rahulikult koos elama.		82:5.8 (919.4) 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 (919.5) Väljastpoolt paarilise leidmise komme iseenesest edendas rahu, hõimudevahelised abielud vähendasid vaenutsemist. Suguharuvälised abielud viisid hõimudevahelisele üksteisemõistmisele ning sõjaliste liitude tekkele; need said valdavaks, sest suurendasid jõudu, ja nii moodustusid rahvad. Väljastpoolt paarilise leidmist soodustas tunduvalt ka kaubandussidemete kasv; seiklushimu ja maadeuurimine laiendasid alasid, kust paarilist leida, ja hõlbustasid suuresti rassikultuuride vastastikust viljastamist.		82:5.9 (919.5) Outmarriage itself was a peace promoter; marriages between the tribes lessened hostilities. Outmarriage led to tribal co-ordination and to military alliances; it became dominant because it provided increased strength; it was a nation builder. Outmarriage was also greatly favored by increasing trade contacts; adventure and exploration contributed to the extension of the mating bounds and greatly facilitated the cross-fertilization of racial cultures.
82:5.10 (919.6) Rasside abielukommete muidu seletamatu ebajärjekindlus tulenebki suures osas suguharuväliste abielude tavast koos sellega kaasneva naiste varastamise ja ostmisega võõrastelt hõimudelt, mis kõik kokku liitis üksikute hõimude kombed uueks tervikuks. Seda, et need omavahel abiellumise tabud ei olnud bioloogilised, vaid sotsiaalsed, näitavad ilmekalt sugulusabieludele kehtestatud tabud, mis hõlmasid ka paljusid abiellumisel tekkinud sugulussuhteid, mille puhul polnud tegemist veresugulusega.		82:5.10 (919.6) The otherwise inexplicable inconsistencies of the racial marriage mores are largely due to this outmarriage custom with its accompanying wife stealing and buying from foreign tribes, all of which resulted in a compounding of the separate tribal mores. That these taboos respecting in-marriage were sociologic, not biologic, is well illustrated by the taboos on kinship marriages, which embraced many degrees of in-law relationships, cases representing no blood relation whatsoever.
6. Rasside segunemine ^top		6. Racial Mixtures ^top
82:6.1 (919.7) Tänapäeva maailmas puhtaid rasse ei ole. Varaseid algseid värvilisi arenevaid rahvaid esindab tänapäeva maailmas veel vaid kaks rassi, kollane inimene ja must inimene, ja ka need kaks rassi on väljasurnud värviliste rahvastega suuresti segunenud. Niinimetatud valge rass põlvneb küll valdavalt iidsest sinisest inimesest, kuid on siiski segunenud kõigi teiste rassidega umbes samamoodi nagu ameerika punane inimene.		82:6.1 (919.7) There are no pure races in the world today. The early and original evolutionary peoples of color have only two representative races persisting in the world, the yellow man and the black man; and even these two races are much admixed with the extinct colored peoples. While the so-called white race is predominantly descended from the ancient blue man, it is admixed more or less with all other races much as is the red man of the Americas.
82:6.2 (919.8) Kuuest värvilisest sangikrassist kolm olid esmased ja kolm teisesed rassid. Kuigi esmased rassid — sinine, punane ja kollane — olid paljuski kolmest ülejäänud rassist arenenumad, tuleb arvestada, et neil teisestel rassidel oli samuti palju ihaldusväärseid jooni, mis oleksid esmaseid rahvaid tunduvalt täiustanud, kui nende paremaid tüvikondasid oleks saanud endasse neelata.		82:6.2 (919.8) Of the six colored Sangik races, three were primary and three were secondary. Though the primary races—blue, red, and yellow—were in many respects superior to the three secondary peoples, it should be remembered that these secondary races had many desirable traits which would have considerably enhanced the primary peoples if their better strains could have been absorbed.
82:6.3 (920.1) Nüüdsed eelarvamused „segavereliste” ja „hübriidide” suhtes on tekkinud sellest, et praegu segunevad omavahel suuremas osas vaid rasside kõige alaväärtuslikumad tüvikonnad. Ka sama rassi mandunud tüvikondade omavahelisel abiellumisel saadakse mitterahuldavad järglased.		82:6.3 (920.1) Present-day prejudice against “half-castes,” “hybrids,” and “mongrels” arises because modern racial crossbreeding is, for the greater part, between the grossly inferior strains of the races concerned. You also get unsatisfactory offspring when the degenerate strains of the same race intermarry.
82:6.4 (920.2) Kui Urantia praegusi rasse saaks vabastada paheliste, asotsiaalsete ja nõrgamõistuslike heidikute madalaimate kihtide needusest, oleks rasside piiratud ühtesulamisele vähe vastuväiteid. Ja kui selliselt seguneksid mitme rassi kõrgeimad tüübid, oleks vastuväiteid veelgi vähem.		82:6.4 (920.2) If the present-day races of Urantia could be freed from the curse of their lowest strata of deteriorated, antisocial, feeble-minded, and outcast specimens, there would be little objection to a limited race amalgamation. And if such racial mixtures could take place between the highest types of the several races, still less objection could be offered.
82:6.5 (920.3) Uute ja jõulisemate tüvikondade loomise saladus peitub arenenumate ja erinevate tüvikondade hübriidimises. Ja see kehtib nii taimede, loomade kui ka inimese puhul. Hübriidimine lisab elujõudu ja suurendab viljakust. Erinevate rahvaste keskpäraste või arenenumate kihtide segunemine suurendab tunduvalt loomepotentsiaali, mida näitab ka Põhja-Ameerika Ühendriikide praegune elanikkond. Kui niisugused abielud hõlmavad madalamaid või vähemarenenud kihte, siis loovus väheneb, nagu tõestab Lõuna-India praeguste rahvaste seisund.		82:6.5 (920.3) Hybridization of superior and dissimilar stocks is the secret of the creation of new and more vigorous strains. And this is true of plants, animals, and the human species. Hybridization augments vigor and increases fertility. Race mixtures of the average or superior strata of various peoples greatly increase creative potential, as is shown in the present population of the United States of North America. When such matings take place between the lower or inferior strata, creativity is diminished, as is shown by the present-day peoples of southern India.
82:6.6 (920.4) Rasside segunemine aitab palju kaasa uute omaduste äkilisele ilmumisele ja kui niisugune hübriidumine seisneb arenenumate tüvikondade liitumises, on need uued omadused ka kõrgemad omadused.		82:6.6 (920.4) 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 (920.5) Et aga praegusaja rassid on alaväärtuslike ja mandunud tüvikondadega nii üle koormatud, oleks rasside massiline omavaheline segunemine vägagi kahjulik, kuid enamik vastuväiteid niisugustele katsetele tuginevad sotsiaalsetele ja kultuurilistele eelarvamustele, mitte niivõrd bioloogilistele kaalutlusele. Ka vähem arenenud tüvikondade hübriidid on sageli oma esivanematest täiuslikumad. Hübriidimine täiustab liike domineerivate geenide kaudu. Rasside omavaheline segunemine suurendab soovitavate dominantide sisaldumise tõenäosust hübriidis.		82:6.7 (920.5) As long as present-day races are so overloaded with inferior and degenerate strains, race intermingling on a large scale would be most detrimental, but most of the objections to such experiments rest on social and cultural prejudices rather than on biological considerations. Even among inferior stocks, hybrids often are an improvement on their ancestors. Hybridization makes for species improvement because of the role of the dominant genes. Racial intermixture increases the likelihood of a larger number of the desirable dominants being present in the hybrid.
82:6.8 (920.6) Viimased sada aastat on Urantia rassid rohkem hübriidunud kui tuhandete eelnevate aastate jooksul. Ohtu, et inimtüvikondade ristamise tulemusena võiks tekkida suuri ebakõlasid, on suuresti ületähtsustatud. „Segavereliste” põhiprobleemid tulenevad sotsiaalsetest eelarvamustest.		82:6.8 (920.6) For the past hundred years more racial hybridization has been taking place on Urantia than has occurred in thousands of years. The danger of gross disharmonies as a result of crossbreeding of human stocks has been greatly exaggerated. The chief troubles of “half-breeds” are due to social prejudices.
82:6.9 (920.7) Pitcairni eksperiment valge ja polüneesia rassi segamisega õnnestus üsna hästi, sest valged inimesed ja polüneesia naised olid suhteliselt heade rassitüvikondadega. Valge, punase ja kollase rassi kõrgeimate tüüpide omavaheline segunemine tekitaks kohe palju uusi ja bioloogiliselt kasulikke omadusi. Need kolm rahvast kuuluvad esmaste sangikrasside hulka. Valge ja musta rassi segunemine ei anna kohe eriti soovitavat tulemust, kuid nende mulattidest järglased ei ole ka nii vastuvõetamatud, kui sotsiaalsete ja rassiliste eelarvamuste põhjal arvata võiks. Füüsiliselt on need valge ja musta hübriidid inimkonna suurepärased esindajad, vaatamata nende kergele alaväärsusele mõnes teises suhtes.		82:6.9 (920.7) The Pitcairn experiment of blending the white and Polynesian races turned out fairly well because the white men and the Polynesian women were of fairly good racial strains. Interbreeding between the highest types of the white, red, and yellow races would immediately bring into existence many new and biologically effective characteristics. These three peoples belong to the primary Sangik races. Mixtures of the white and black races are not so desirable in their immediate results, neither are such mulatto offspring so objectionable as social and racial prejudice would seek to make them appear. Physically, such white-black hybrids are excellent specimens of humanity, notwithstanding their slight inferiority in some other respects.
82:6.10 (920.8) Kui esmane sangikrass sulab kokku teisese sangikrassiga, täiustub teine neist esimese arvel tunduvalt. Ja väikestes mastaapides — pikema aja jooksul — võib esmaste rasside niisugune ohverdamine teiseste rühmade parandamiseks vähe tõsiseid vastuväiteid leida. Bioloogiliselt olid teisesed sangikud mõnes suhtes esmastest rassidest kõrgemal tasemel.		82:6.10 (920.8) When a primary Sangik race amalgamates with a secondary Sangik race, the latter is considerably improved at the expense of the former. And on a small scale—extending over long periods of time—there can be little serious objection to such a sacrificial contribution by the primary races to the betterment of the secondary groups. Biologically considered, the secondary Sangiks were in some respects superior to the primary races.
82:6.11 (921.1) Mitmete tsiviliseeritud rahvaste alaväärtuslike ja mandunud tüvikondade piiramatu paljunemine on inimliigile tegelikult ohtlikum kui nende rassilises segunemises peituv oletatav oht.		82:6.11 (921.1) 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 (921.2) [Esitanud Urantiale määratud seeravite juht.]		82:6.12 (921.2) [Presented by the Chief of Seraphim stationed on Urantia.]