第82篇		Paper 82
婚姻的演进		The Evolution of Marriage
82:0.1 (913.1) 婚姻 -- 即配对 -- 源自于两性恋。婚姻是人类对这种两性恋的反应调整，而家庭生活则是所有这些进化性适应调整所产生的总计。婚姻是持久不衰的；它虽非生物进化所固有，但却是所有社会进化的基础，因此必定会以某种形式继续存在。婚姻给人类带来了家庭，而家庭则是整个漫长且艰巨之进化奋斗中的无上荣耀。		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) 尽管宗教制度、社会制度和教育制度对于教化文明的存续都是必不可少的，但家庭却是主要的启化者。一个孩子是从其家庭和邻居那里，学到大多数人生精要的。		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) 古代的人类并未拥有一种十分丰富的社会文明，但他们却把他们所拥有的这一切忠实而有效地传给了下一代。你们应当认识到，过往这些文明中的大多数之所以都在极少有其他制度的影响下而不断演进着，是因为家庭在有效地发挥着作用。今日，人类拥有了一种丰富的社会文化传承，它应当被明智而有效地传给后代。家庭作为一种教育制度，必定会得以维持下去。		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. 交配本能 ^top		1. The Mating Instinct ^top
82:1.1 (913.4) 尽管男女之间存有人格性鸿沟，但性冲动却足以确保他们为繁衍后代而走到一起。这种本能在人类体验了很多后来所谓的男欢女爱、投身奉献和婚姻忠诚这些之前，就在有效地发挥作用了。交配是一种与生俱来的习性，而婚姻则是它的进化性社会反响。		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) 性趣和性欲并非是原始人身上的主要情感；他们只是把它们视为理所当然。整个生殖体验没有任何富含想象力的点缀。更为高度文明化民族所表现出的强烈性激情，主要是由于种族混合，尤其是在那些进化天性受诺德族与亚当族人结合起来的想象和审美所激发的混合当中。但这一安德族遗传被各个进化种族所吸收的量过于有限，以至未能对由此受到具有更热切性意识和更强烈交配欲之禀赋所鼓动激发的动物性激情提供足够的自控力。在所有进化种族中，红种人有着最高的性准则。		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) 与婚姻相关的性规则表明：		82:1.3 (913.6) The regulation of sex in relation to marriage indicates:
82:1.4 (913.7) 1. 文明的相对进步。文明日益要求性要通过有益的渠道并依照习俗而得以满足。		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. 安德族血统在任一民族身上的含量。在这样一个族群中间，性变成了身体和情感本性方面最高和最低的表现。		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) 桑吉克种族拥有正常的动物性激情，但他们很少显露出对异性之美和身体魅力的想象或欣赏。即使在当今的原始民族中，所谓的性吸引力实际上也不存在。这些未混合过的民族有着确定无疑的交配本能，但却缺少足够的性吸引力，所以不会造成需要社会控制的严重问题。		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) 交配本能是人类的主导身体驱动力之一；它是一种情感，假借个人满足来有效诱使自私的人将种族福祉和存续置于个人安逸和免于责任的个人自由之上。		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) 婚姻作为一种制度，从其早期发端往下直到现代时期，勾画出了这种自我延续类生物习性的社会演进历程。逐渐进化的人类种群之延续，由于这一种族交配冲动而得以确定，这种冲动被松散地称作性吸引力。这种巨大的生物性冲动，成为了所有各种相关本能、情感和习惯的脉冲中枢 -- 包括身体上、智力上、道德上和社交上的。		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) 就野蛮人而言，食物供给是迫使性的动机，但当文明确保了充足食物时，性冲动则多次成为一种主导性的推动力，因此永远需要社会的规管。在动物身上，本能的周期性抑制了交配习性，但由于人类在很大程度上是一种自我控制的存有，性欲并不完全是周期性的；因而社会有必要去将自我控制施加到个体身上。		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) 没有任何一种人类情感或冲动会像这种强大的性冲动一般，在不受约束和过度放纵时，能够造成如此的伤害和痛苦。令这种冲动明智地服从于社会的规管，是对任一文明之现实的最高检验。自我控制，越来越多的自我控制，是不断进步之人类日益增长的需求。保密、做作或矫饰或许会掩饰一些性难题，但它们不会提供解决方法，亦不会推进伦理观。		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. 限制性禁忌 ^top		2. The Restrictive Taboos ^top
82:2.1 (914.7) 婚姻的演进史，无非是通过社会性、宗教性和民事性限制之压力来实施性抑制的历史。天性很难辨认出个体；它也不会认知出所谓的道德；它仅是专志于种族的繁衍。天性执意于繁衍，但却又将从属的问题留给社会去解决，这样就给进化的人类造成了一种恒久存在的大问题。这种社会冲突在于基本的本能和演进的伦理之间无休止的斗争。		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) 在早期种族当中，对性关系很少或是完全没有规管。由于这种性许可，也就不存在任何卖淫。今日，俾格米人及其它一些落后的族群也没有婚姻制度;对这些民族的研究揭示出了原始民族所遵循的简单交配习俗。但所有古代民族始终应当按照其自身时代的道德标准加以研究和判断。		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) 然而，自由性爱在野性排名表上从未有过良好声誉。一旦社会群体开始形成，婚姻规范和婚姻限制便开始发展了。交配就这样通过诸多的转变，从一种几近彻底的性许可状态进展到了二十世纪相对彻底的性限制水平。		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) 在部落发展的最早阶段，习俗和限制性禁忌是非常粗陋的，但它们的确保持了两性的分离 -- 这有助于安定、秩序和勤劳 -- 婚姻和家庭的漫长演进由此开始了。衣着、装饰和宗教做法中所含的性习俗起源于这些早期的禁忌，它们确立了性自由的范围，并由此最终引出了恶习、罪行和罪恶这些概念。但在热闹的节日期间，尤其是在五朔节期间，长期以来的做法是暂停所有的性规管。		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) 女人总是比男人受制于更多的限制性禁忌。尽管早期的习俗对未婚男女授予了同等程度的性自由，但妻子们总是被要求忠诚于她们的丈夫。原始的婚姻并没有太多地缩减男人的性自由，但它的确对妻子施加了进一步的性许可禁忌。已婚女人总是要带有一些标记以令自身单独另为一类，例如发型、服装、面纱、隔离物、装饰物和戒指。		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. 早期的婚姻习俗 ^top		3. Early Marriage Mores ^top
82:3.1 (915.4) 婚姻是社会有机体对人类不间断的繁殖冲动 -- 即自我延续所产生的长存生物性焦虑而形成的一种制度性回应。交配在普遍上来说是自然的，而随着社会从简单演进到复杂，交配习俗，即婚姻制度的起源，也有了一种相应的演进。只要社会演化进展到了习俗产生的阶段，婚姻就总是会作为一种不断演进的制度而存在。		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) 婚姻一直存在并将始终存在两个不同的领域：习俗，即规管交配外在层面的法律，以及其他方面的男女私密关系。个体总是会反抗社会所强加的性规范；这就是该长久性难题的原因所在：自我维持是个体性的，但却要由集体所实施；自我延续是社会性的，但却要由个体的冲动所确保。		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) 习俗在受到尊重时，它会有足够的力量来限制和控制性冲动，正如在所有种族中间所展示的那样。婚姻规范一直是习俗之现存力量和民治之职能整合的一个真正指标。但早期的性习俗和交配习俗却是一团前后矛盾的粗陋规范。父母、子女、亲戚和社会，在婚姻规范方面都有着相互冲突的利益。但即便如此，那些推崇和实行婚姻的种族，都自然而然地演进到了更高的层次，并以渐增的人数存续下来。		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) 在原始时期，婚姻曾是取得社会地位的代价；拥有妻子是一种荣誉的象征。野蛮人将其结婚日视为其承担责任和成年的标志。在一个时代，婚姻被视为一种社会职责；在另一个时代，它则被视为一种宗教义务；而在又一时代，它则被视为一种为国家提供公民的政治要求。		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) 许多早期部落要求将偷盗技艺作为一种结婚资格；后来的民族用体育比赛和竞技游戏取代了这种突袭劫掠。这些比赛中的获胜者会被授予头奖 -- 即对该赛季新娘的选择。在猎头者当中，一个年轻人直到拥有至少一个头颅时，他才可以结婚，虽然有时候这种头颅是可以买到的。随着买妻的衰落，她们可以通过猜谜比赛来赢得，这种习俗仍存留在许多黑人族群中间。		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) 伴随着不断进步的文明，某些部落将对男性忍耐力的严格婚姻测试交在女人手中；这样她们能够喜欢她们选中的男人。这些婚姻测试包括狩猎、搏斗技能，以及赡养家庭的能力。新郎长久以来被要求进入新娘家中至少一年，在那里生活、劳作，并证明他配得上他所寻求的妻子。		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) 一个妻子的资格是吃苦耐劳和生养孩子的能力。她被要求在一段给定的时间内完成一件特定的农业工作。如果她在婚前已育有一个孩子，那么她就愈加有价值；她的生育能力由此得以确保。		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) 古代各民族将不结婚视为一种耻辱、甚至是一种罪恶的事实，说明了娃娃亲的起源；既然一个人必须要结婚，那么就越早越好。不结婚的人无法进入灵地也曾是一种普遍的信仰，这进一步鼓励了娃娃亲，甚至在出生之时，有时竟在出生之前，当然要视性别而定。古代人相信即便是死者也必须要结婚，最初的媒人曾被找来为已故的个人谈婚论嫁。一方父母会安排这些媒人为其死去的儿子与另一家死去的女儿缔结婚姻。		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) 在后来的民族中间，青春期是普遍的结婚年龄，但这也随着文明的进步而相应提高了。在社会演进的早期，怪僻且独身类别的男女出现了；它们由多少缺乏正常性冲动的个人所开创并维持了下来。		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) 许多部落曾允许统治团体的成员在新娘被交给她丈夫之前，与她发生性关系。这些男子中的每一员都会给这个女孩一份礼物，而这就是给予结婚礼物之习俗的起源。在某些族群中间，人们期望一个年轻女人要赚得她的嫁妆，这会由她在新娘展示厅中提供的性服务所收到的礼物酬报组成。		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) 有些部落让年轻男子与寡妇和较年老的女子结婚，之后，当他们随后留下成为鳏夫时，会允许他们娶年轻女孩，这样就确保了如他们所说的，双方父母不会被欺骗，因为他们认为如果允许两个年轻人婚配的话，情形便是如此。其他部落则将婚配局限在相似的年龄群体中。正是将婚姻局限在某些年龄群体当中，才最先引出了乱伦的观念。（在印度，甚至现在也没有任何婚姻方面的年龄限制。）		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) 在某些习俗下，守寡是极为可怕的，寡妇们要么被处死，要么允许在其丈夫坟前自杀，因为人们认为她们应与其伴侣一起进入灵地。存活下来的寡妇几乎总是因其丈夫的死而受到指责。有些部落将她们活活烧死了。如果一个寡妇继续活下来的话，她的一生将会是充满了持续哀痛和难忍社会制约的一生，因为再婚是被普遍反对的。		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) 在古代，许多如今被视为不道德的习俗曾被鼓励过。原始人的妻子常常会因其丈夫与其他女人有染而倍感骄傲。女孩身上的贞操曾是结婚的一大阻碍；婚前育子大大提高了一个女孩成为妻子的有利条件，因为男人会确信拥有了一个能生育的伴侣。		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) 许多原始部落认可试婚，直到女人怀孕之时，才会举行正式的婚礼；在其他族群中间，直到第一个孩子出生时，才会婚庆。如果一个妻子不能生育，那她就要被她的父母亲赎回，婚姻也会被取消。习俗要求每对夫妇都要有孩子。		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) 这些原始试婚完全免于所有表面上的许可；它们只是对生育能力的真诚测试。一旦生育能力得以证实，订婚的个体便会长久结合。当现代的情侣们在其思想背景方面带着那种如果他们不完全满意其婚姻生活就可随意离婚的想法而结婚时，他们实际上也进入了一种形式的试婚，而这种形式却远不如其较不开化祖先的诚实冒险情形。		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. 财产习俗下的婚姻 ^top		4. Marriage Under the Property Mores ^top
82:4.1 (917.4) 婚姻总是与财产和宗教紧密相联。财产是婚姻的稳定剂；宗教则是婚姻的德化剂。		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) 原始的婚姻曾是一种投资，一种经济投机；它更多是一种充满交易的事务，而非一种充满情调的喜事。古代人为了族群的利益和福祉而结婚；为此，他们的婚姻也是由族群、他们父母及长者所策划和安排的。财产习俗在稳定婚姻制度方面十分有效可由这一事实所证实，即早期部落中间的婚姻比许多现代民族中间的婚姻更为持久。		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) 随着文明进步，私有财产在习俗中得到了进一步的承认，偷窃则变成了一种极大的犯罪。通奸也被认为是一种形式的偷窃，一种对丈夫财产权利的侵犯；因此它并没有在较早期的规范和习俗中特意提到。女人起初是她父亲的财产，后来他将其所有权转给了她的丈夫，而所有合法的性关系都出自于这些先存的财产权利。旧约将女人论述为一种财产形式；可兰经则讲授了她们的劣等性。男子曾有权将他的妻子借给一位朋友或客人，而这种习俗至今还在某些民族中间流行。		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) 现代的性嫉妒不是固有的；它是一种进化性习俗的产物。原始男人并不嫉妒他的妻子；他只是在保护他的财产。将妻子约束在比丈夫更严格的性关系当中的原因，是因为她的婚姻不忠涉及到了后代和遗传。早在文明发展之初，私生子就声名狼藉了。最初，只有女人会因通奸而受到惩罚；后来，习俗也判定了对奸夫的惩罚，长期以来受到冒犯的丈夫或是女方的父亲，都有全权杀死这个男性侵犯者。现代各民族保留了这些习俗，它们让所谓的贞操罪归于不成文法之下。		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) 由于贞操禁忌作为财产习俗的一个方面而产生，它起先只适用于已婚女子，但并不适用于未婚女孩。在后来的岁月中，父亲对贞操所要求的程度比求婚者还要大。对父亲来说，一个处女是一笔商业资产 -- 她带来了高价。随着贞操日渐受到要求，支付父亲一笔新娘费以酬谢为新郎适当养育了一个贞洁新娘所产生功劳，成为了一种习俗。一旦开始，这种女性贞操的观念就牢牢把控住了各个种族，以致确确实实把女孩关起来变成了一种习俗，即实际上把她们禁锢多年以确保其童贞。由此更为近来的道德伦理标准和童贞检验，自然便产生了职业妓女阶层；她们是被拒绝的新娘，那些女人被新郎的母亲发现不是处女。		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. 同族通婚和异族通婚 ^top		5. Endogamy and Exogamy ^top
82:5.1 (918.1) 野蛮人很早就观察到，种族混合改善了后代的品质。并不是说同系繁殖总是不好的，而是远系繁殖总是相对更好些；因此，习俗便趋于具化为近亲之间的性关系限制。远系繁殖极大增强了进化性变异和提升的择选性机会。远系繁殖的个体更为多才多艺，有更大能力在一个不利的世界中生存下来；同系繁殖者则连同其习俗逐渐消失了。这一切都是一个缓慢的发展；野蛮人并未有意识地推理出这类问题，但后来逐渐提升的各种族这么做了，他们也观察到，整体的疲弱有时来自于过度的同系繁殖。		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) 尽管优良血统的同系繁殖有时也导致了强大部落的构建，但带有遗传缺陷的同系繁殖造成恶劣后果的诸多可观事例，给人们留下了更为深刻的印象，结果是，不断进步的习俗日渐形成了反对所有近亲间结婚的禁忌。		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) 宗教长久以来都是抵制异族通婚的一种有效屏障；许多宗教教义都禁止本信仰之外的通婚。女人通常喜欢同族通婚的习俗；男人则通常喜欢异族通婚。财产总是影响着婚姻，有时为了保全一个氏族内部的财产，习俗逐渐迫使女人在她们父亲部落内选择丈夫。这种裁定导致了表亲结婚的大量增多。为了保护工艺秘技，也实行族内婚配；熟练的技工试图将他们的工艺知识保存在家族当中。		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) 优秀的族群在与世隔绝时，总是会返回到血亲交配。超过十五万年以来，诺德族人都是较大的同族通婚群体之一。晚近的同族通婚习俗受到了紫色种族传统的极大影响，在该族中，起先婚配必须发生在兄妹之间。而兄妹通婚在早期埃及、叙利亚、美索不达米亚以及整片曾被安德族人占领的地区都十分普遍。埃及人长久以来实行兄妹通婚，以保持王室血统的纯粹性，这种习俗在波斯则持续得更为长久。在亚伯拉罕时代前的美索不达米亚人当中，表亲通婚是强制性的；表亲之间有优先结婚权。亚伯拉罕自己就娶了他的同父异母姊妹，但这种结合在后来犹太人的习俗中未再获许。		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) 最早从兄妹通婚中的摆脱，出现在多妻制习俗之下，因为姊妹兼妻子总会傲慢地支配其他妻子。一些部落的习俗禁止在世的兄弟与他死去兄弟的遗孀通婚，但却要求他领养其过世兄弟的孩子。并不存在任何抵制各种程度同族通婚的生物性本能；这种限制完全是一种禁忌的问题。		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) 异族通婚最终占了主导，因为它受到了男人的喜爱；从外族获得妻子，确保了能从姻亲一方获得更大的自由。熟悉会滋生轻慢；因此，随着个人选择的要素开始主导婚配，选择部族以外的伴侣成为了习俗。		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) 许多部落最终禁止在氏族内部通婚；其他部落则将婚配限制在某些等级当中。反对与自己同族女子通婚的禁忌，推动了从邻近部落偷盗女子的习俗。后来，婚姻更多是依照地域住处而非亲族关系而受到规管。在从同族通婚到现代异族通婚习俗的演进过程中，经历了许多阶段。即便针对普通民众的同族通婚禁忌设置了之后，首领和国王仍获许与他们的近亲婚配，为的是保持王室血统的集中和纯粹。习俗通常会允许君主统治者们在性事方面享有某些特许。		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) 后来安德族人的出现，极大地增强了桑吉克种族与其自身部落以外人通婚的欲望。但直到相邻的族群之间学会了相对地和平相处以后，异族通婚才有可能变得盛行起来。		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) 异族通婚本身是一种和平促进剂；各部落之间的通婚减少了敌意。异族通婚也导致了部族协调和军事联盟；由于它提供了增强的力量，它变得占有主导地位；它是一个民族的构建者。异族通婚也因渐增的贸易联系而得到了极大的支持；冒险和探索导致了婚配范围的扩展，并极大促进了种族文化的互育。		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) 种族婚姻习俗这些令人费解的矛盾，在很大程度上是由于这种伴有从外族偷妻或买妻的异族通婚习俗；所有这一切导致了各自部族习俗的一种融合。这些关于同族通婚的禁忌是社会学方面的，而不是生物学方面的，这可通过血亲通婚的禁忌而得以很好的说明，这些禁忌包含了许多角度的姻亲关系，以及许多无论如何不代表任何血缘关系的事例。		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. 种族混合 ^top		6. Racial Mixtures ^top
82:6.1 (919.7) 今日的世界上没有任何纯系种族了。早期的原初类进化有色种族只有两个代表性种族还存留在这个世界上，即黄种人和黑种人；而即便这两个种族也与灭绝的有色种族大大混合过了。而所谓的白种人主要源自于古代的蓝种人，它或多或少与所有其它种族混合过了，正如美洲的红种人那样。		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) 在六个有色桑吉克种族当中，三个是原初型的，三个是次级型的。尽管原初型种族 -- 蓝色种族、红色种族和黄色种族 -- 在许多方面都优于三个次级型种族，但应当记住的是，这些次级型种族也有许多合意的特质，如果其较好的血统能被吸收，那么它们将会极大地增强原初型种族。		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) 当今对 “混血儿”、“混种”及“杂种”之偏见的出现，是因为现代种族的杂交，大多是在相关种族极其劣等血统之间的混合。当同一个种族的诸个退化血统通婚时，你们也会得到差强人意的后代。		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) 如果现今玉苒厦(Urantia)各种族能够摆脱它们那些退化者、反社会者、低能弱智者和被遗弃者等最低阶层的诅咒，那么对于一种有限的种族混合将会鲜有反对。而如果这种种族混合能发生在几个种族的最高等类型之间，那么提出反对的将会更少。		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) 优良而相异血统的杂交，是形成新的、更有活力的血统之奥秘所在。这对于植物、动物以及人类来说都是真实的。杂交会增加活力，增强繁殖力。不同民族普通或优秀阶层的种族混合，会极大增强创造潜力，正如当今北美的美国人口中所展现的那样。当这种交配发生在比较低等的阶层之间时，创造力就会受到削弱，正如当今印度南部各种族所展现的那样。		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) 种族混合极大促进了新特性的突然出现，而如果这种杂交是优良血统间的结合，那么这些新特性也将是优良的特性。		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) 只要当今各种族中受低劣退化的血统所拖累，那么大规模的种族混合将是最为不利的，但对这种实验的大多反对停留在社会和文化偏见上，而非停留在生物学考量上。即便在低劣血统中间，杂交通常也是一种对其先辈的改进。杂交会因显性基因的作用而造成族类改进。种族混合增强了大量合意显性基因在混血儿身上出现的可能性。		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) 过去一百年以来，玉苒厦(Urantia)上所发生的种族杂合比成千上万年来所发生的还要多。人类血统杂交所引起的总体不和谐风险被极度夸大了。“混血儿”的主要麻烦，是源于社会偏见。		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) 令白种人与波利尼西亚人相融合的皮特凯恩岛实验结果相当好，因为白种男子和波利尼西亚女子都具有相当好的种族血统。白色种族、红色种族和黄色种族最高等类型之间的混种，会直接形成许多新的、在生物学上非常有利的特性。这三个种族属于原初型桑吉克种族。白色种族和黑色种族的混合在其直接结果方面就不那么理想了，不过这类黑白混血儿的后代也未必像那些社会和种族偏见所试图预见的那么不堪。从体格上来说，这些黑白混血儿是人类的杰出范本，尽管他们在某些其它方面略微低劣一些。		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) 当一个原初型桑吉克种族与一个次级型桑吉克种族混合时，后者会以前者为代价而获得相当大的改进。而在小规模上 -- 在很长一段时间内 -- 大概将不会有人严厉反对这种由原初型种族对次级型种族之改进所做的牺牲性贡献。从生物学上来考虑，次级型桑吉克种族在某些方面要优于原初型种族。		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) 毕竟，人类的真正危险在于各个开化民族低劣退化血统的无限制增加，而非种族混合所带来的任何假定风险。		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) [由驻守玉苒厦(Urantia)的炽天使长所呈献。]		82:6.12 (921.2) [Presented by the Chief of Seraphim stationed on Urantia.]