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 great biologic urge becomes the impulse hub for all sorts of associated instincts, emotions, and usages — physical, intellectual, moral, and social. 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. 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 Egyptians long practiced brother and sister marriages in an effort to keep the royal blood pure, a custom which persisted even longer in Persia.
But it was not possible for out-mating to become prevalent until neighboring groups had learned to live together in relative peace. 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. The original matchmakers were employed to negotiate marriages for deceased individuals. 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. Among the head-hunters a youth might not marry until he possessed at least one head, although such skulls were sometimes purchasable. This was all a slow development; the savage did not consciously reason about such problems. Biologically considered, the secondary Sangiks were in some respects superior to the primary races. Some tribes burned them alive. 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. The relative progress of civilization. Racial intermixture increases the likelihood of a larger number of the desirable dominants being present in the hybrid. But the early sex and mating mores were a mass of inconsistent and crude regulations. It was recognized that outbreeding greatly increased the selective opportunity for evolutionary variation and advancement. And if she had borne a child before marriage, she was all the more valuable; her fertility was thus assured. 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. The mores have usually permitted sovereign rulers certain licenses in sex matters. The ancients believed that even the dead must be married. And if such racial mixtures could take place between the highest types of the several races, still less objection could be offered. The moment societal groups began to form, marriage codes and marital restrictions began to develop. 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. 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. 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. 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. If a widow continued to live, her life was one of continuous mourning and unbearable social restriction since remarriage was generally disapproved. Very early in the march of civilization the illegitimate child fell into disrepute. 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.
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