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83 Æí
°áÈ¥ Á¦µµ
83:0.1 (922.1) ÀÌ ±ÛÀº °áÈ¥ Á¦µµ°¡ ¿¾³¯¿¡ ½ÃÀÛµÈ °Í¿¡ °üÇÑ À̾߱âÀÌ´Ù. °áÈ¥Àº Áý´ÜÀÇ ÀýÁ¦ ¾ø´Â
³ÀâÇÑ ±³¹è·ÎºÎÅÍ, ¿©·¯ °¡Áö º¯È¿Í ÀûÀÀÀ» °ÅÃļ, ±Ã±Ø¿¡ ºÎºÎÀÇ Â¦Áþ±â¸¦ ½ÇÇöÇÏ°Ô ÇÑ °áÈ¥ ±âÁØÀÌ ³ªÅ¸³ª±â±îÁö
Áøº¸ÇØ ¿ÔÀ¸¸ç, ºÎºÎ°¡ ¦Áþ´Â °ÍÀº °¡Àå ³ôÀº »çȸ üÁ¦ÀÎ °¡Á¤À» ¼¼¿ì·Á°í ÇÑ ³²ÀÚ¿Í ÇÑ ¿©ÀÚ°¡ ¿¬ÇÕÇÏ´Â °ÍÀÌ´Ù.
83:0.2 (922.2) °áÈ¥Àº
¿©·¯ ¹ø À§Çè¿¡ ºüÁ³°í, °áÈ¥ °ü½ÀÀº ÁöÅÊÇϱâ À§ÇÏ¿© Àç»ê°ú Á¾±³¿¡ ¸÷½Ã ÀÇÁ¸ÇØ ¿Ô´Ù. ±×·¯³ª °áÈ¥°ú ±×¿¡
µû¶ó »ý±â´Â °¡Á¤À» ¾ðÁ¦±îÁö³ª º¸È£ÇÏ´Â ÁøÂ¥ ¿µÇâ·ÂÀº, ³²ÀÚ¿Í ¿©ÀÚ°¡, °¡Àå ¿ø½ÃÀû ¾ß¸¸ÀÎÀ̰ųª ¶Ç´Â °¡Àå
±³¾ç ÀÖ´Â ÇÊ»çÀÚÀ̰ųª, ºÐ¸íÈ÷ È¥ÀÚ »ì·Á°í ÇÏÁö ¾Ê´Â, ´Ü¼øÇϰí Ÿ°í³ »ý¹°ÇÐÀû »ç½ÇÀÌ´Ù.
83:0.3 (922.3) ¼º¿å ¶§¹®¿¡,
À̱âÀûÀÎ »ç¶÷Àº ÀÚ½ÅÀ» µ¿¹°º¸´Ù ´õ ³ªÀº ¹«¾ùÀ¸·Î ¸¸µéµµ·Ï ²¿ÀÓÀ» ¹Þ¾Ò´Ù. ÀھƸ¦ µ¹º¸°í ÀھƸ¦ ¸¸Á·½ÃŰ´Â
¼º°ü°è¿¡´Â ÀھƸ¦ ºÎÀÎ(Üúìã)ÇÏ´Â ¾î¶² °á°ú°¡ µÚµû¸£¸ç, ÀÌŸÀû ÀÓ¹«¿Í Á¾Á·À» ÀÌ·Ó°Ô ÇÏ´Â ¼ö¸¹Àº °¡Á¤ Ã¥ÀÓÀ»
¸Ã´Â °ÍÀ» º¸ÀåÇÑ´Ù. ¿©±â¼ ¼ºÀº ¾ß¸¸ÀÎÀ» ¹®¸íÀδä°Ô ¸¸µå´Â, ÀÎÁ¤µµ Àǽɵµ ¹ÞÁö ¾Ê´Â µµ±¸¿´À¸´Ï, ¿Ö³ÄÇϸé
¹Ù·Î ÀÌ ¼º(àõ) Ãæµ¿ÀÌ ÀúÀý·Î, ¾î±è¾øÀÌ »ç¶÷À¸·Î ÇÏ¿©±Ý ¾î¿ ¼ö ¾øÀÌ »ý°¢ÇÏ°Ô ¸¸µé°í ±Ã±Ø¿¡´Â ³²À» »ç¶ûÇϵµ·Ï
À̲ø±â ¶§¹®ÀÌ´Ù.
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Paper 83
The Marriage Institution
83:0.1 This is the recital of the early beginnings of the institution
of marriage. It has progressed steadily from the loose and promiscuous
matings of the herd through many variations and adaptations,
even to the appearance of those marriage standards which eventually
culminated in the realization of pair matings, the union of
one man and one woman to establish a home of the highest social
order.
83:0.2 Marriage has been many times in jeopardy, and the marriage
mores have drawn heavily on both property and religion for support;
but the real influence which forever safeguards marriage and
the resultant family is the simple and innate biologic fact
that men and women positively will not live without each other,
be they the most primitive savages or the most cultured mortals.
83:0.3 It is because of the sex urge that selfish man is lured
into making something better than an animal out of himself.
The self-regarding and self-gratifying sex relationship entails
the certain consequences of self-denial and insures the assumption
of altruistic duties and numerous race-benefiting home responsibilities.
Herein has sex been the unrecognized and unsuspected civilizer
of the savage; for this same sex impulse automatically and unerringly
compels man to think and eventually leads him to love.
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1.
»çȸ Á¦µµÀÎ °áÈ¥
83:1.1 (922.4) °áÈ¥Àº ³²³àÀÇ À°Ã¼Àû
»ç½Ç¿¡¼ »ý°Ü³ª´Â ¸¹Àº Àΰ£ °ü°è¸¦ ±ÔÁ¦Çϰí ÅëÁ¦Çϱâ À§ÇÏ¿© °í¾ÈµÈ »çȸ ÀåÄ¡ÀÌ´Ù. ±×·¯ÇÑ Á¦µµ·Î¼, °áÈ¥Àº
µÎ ¹æÇâ¿¡¼ ÀÛ¿ëÇÑ´Ù:
83:1.2 (922.5) 1. °³ÀÎÀÇ
¼º°ü°è¸¦ ±ÔÁ¦ÇÒ °æ¿ì¿¡.
83:1.3 (922.6) 2. ÀÚ¼Õ¤ý»ó¼Ó¤ý°è½Â,
±×¸®°í »çȸ Áú¼¸¦ ±ÔÁ¦ÇÒ ¶§. Áú¼°¡ ´õ ¿À·¡ µÈ ÃÖÃÊÀÇ ±â´ÉÀ̾ú´Ù.
83:1.4 (922.7) °áÈ¥À¸·ÎºÎÅÍ
»ý°Ü³ª´Â °¡Á· ÀÚü°¡ Àç»ê °ü½À°ú ÇÔ²², °áÈ¥ Á¦µµ¸¦ ¾ÈÁ¤½ÃŰ´Â ÀåÄ¡ÀÌ´Ù. °áÈ¥À» ¾ÈÁ¤½ÃŰ´Â ´Ù¸¥ À¯·ÂÇÑ ¿ä¼Ò´Â
ÀںνɤýÇ㿵½É¤ý±â»çµµ¤ýÀǹ«, ±×¸®°í Á¾±³Àû È®½ÅÀÌ´Ù. ±×·¯³ª Çϴÿ¡¼ °áÈ¥À» ÀÎÁ¤Çϰųª ºÎÀÎÇÒ ¼ö À־,
°áÈ¥Àº µµÀúÈ÷ Çϴÿ¡¼ Á¤ÇÑ´Ù°í ÇÒ ¼ö ¾ø´Ù. Àΰ£ÀÇ °¡Á·Àº ¶Ñ·ÇÇÏ°Ô Àΰ£ÀÇ Á¦µµ¿ä, ÁøÈ·Î ¹ßÀüÇÑ °ÍÀÌ´Ù.
°áÈ¥Àº »çȸ Á¦µµÀÌÁö, ±³È¸ÀÇ ÇÑ ºÐ°ú°¡ ¾Æ´Ï´Ù. Á¾±³°¡ °áÈ¥¿¡ ÈûÂ÷°Ô ¿µÇâÀ» ¹ÌÃÄ¾ß ÇÏ´Â °ÍÀÌ Âü¸»ÀÌÁö¸¸,
Á¾±³¸¸À¸·Î °áÈ¥À» ÅëÁ¦ÇÏ°í ±ÔÁ¦ÇÏ·Á°í ÇØ¼´Â ¾È µÈ´Ù.
83:1.5 (922.8) ¿ø½ÃÀÇ
°áÈ¥Àº 1Â÷ÀûÀ¸·Î »ê¾÷À̾ú´Ù. Çö´ë¿¡µµ °áÈ¥Àº ÈçÈ÷ »çȸ³ª »ç¾÷ÀÇ ÀÏÀÌ´Ù. ¾Èµå ÇÍÁÙÀÇ È¥ÇÕÀÌ ¹ÌÄ¡´Â ¿µÇâÀ»
ÅëÇØ¼, ±×¸®°í Áøº¸ÇÏ´Â ¹®¸íÀÇ °ü½ÀÀÇ °á°ú·Î¼, õõÈ÷ °áÈ¥Àº ¼·Î ³ª´©°í ³¶¸¸ÀÌ ÀÖÀ¸¸ç, ºÎ¸ð´ä°í ½Ã(ãÌ)
°°À¸¸ç, »ç¶ûÀÌ ³ÑÄ¡°í À±¸®°¡ ÀÖÀ¸¸ç, ¾Æ´Ï ÀÌ»óÁÖÀǰ¡ µÇ°í ÀÖ´Ù. ±×·¯³ª ¿ø½ÃÀÇ Â¦Áþ±â¿¡´Â ¼±Åðú À̸¥¹Ù
³¶¸¸Àû »ç¶ûÀÌ ±ØÈ÷ Àû¾ú´Ù. ¿¾ ½ÃÀý¿¡ ³²Æí°ú ¾Æ³»´Â º°·Î °°ÀÌ ÀÖÁö ¾Ê¾Ò´Ù. ÀÚÁÖ ÇÔ²² ¸ÔÁöµµ ¾Ê¾Ò´Ù. ±×·¯³ª
¿¾ »ç¶÷µé »çÀÌ¿¡¼, °³ÀÎÀÇ »ç¶ûÀº ¼º(àõ)ÀÇ ¸Å·Â°ú °ÇÏ°Ô ¿¬°áµÇÁö ¾Ê¾Ò´Ù. ±×µéÀº ´ëü·Î, °°ÀÌ »ì°í ÀÏÇϱâ
¶§¹®¿¡, ¼·Î¸¦ ÁÁ¾ÆÇÏ°Ô µÇ¾ú´Ù.
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1. Marriage as a Societal Institution
83:1.1 Marriage is society's mechanism designed
to regulate and control those many human relations which arise
out of the physical fact of bisexuality. As such an institution,
marriage functions in two directions:
83:1.2.1. In the regulation of personal sex relations.
83:1.3.2. In the regulation of descent, inheritance, succession,
and social order, this being its older and original function.
83:1.4 The family, which grows out of marriage, is itself a
stabilizer of the marriage institution together with the property
mores. Other potent factors in marriage stability are pride,
vanity, chivalry, duty, and religious convictions. But while
marriages may be approved or disapproved on high, they are hardly
made in heaven. The human family is a distinctly human institution,
an evolutionary development. Marriage is an institution of society,
not a department of the church. True, religion should mightily
influence it but should not undertake exclusively to control
and regulate it.
83:1.5 Primitive marriage was primarily industrial; and even
in modern times it is often a social or business affair. Through
the influence of the mixture of the Andite stock and as a result
of the mores of advancing civilization, marriage is slowly becoming
mutual, romantic, parental, poetical, affectionate, ethical,
and even idealistic. Selection and so-called romantic love,
however, were at a minimum in primitive mating. During early
times husband and wife were not much together; they did not
even eat together very often. But among the ancients, personal
affection was not strongly linked to sex attraction; they became
fond of one another largely because of living and working together.
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2.
±¸È¥°ú ¾àÈ¥
83:2.1 (923.1) ¿ø½ÃÀÇ °áÈ¥Àº ¹Ýµå½Ã
¼Ò³â°ú ¼Ò³àÀÇ ºÎ¸ð°¡ °èȹÇÏ¿´´Ù. ÀÌ °ü½À°ú ÀÚÀ¯·Ó°Ô ¼±ÅÃÇÏ´Â ½ÃÀý »çÀÌÀÇ °úµµ±â ´Ü°è´Â °áÈ¥ Áß°³ÀÎ, °ð
Àü¹® Á߸ÅÀÎÀÌ Â÷ÁöÇß´Ù. ÀÌ Á߸ÅÀεéÀº óÀ½¿¡ À̹߻翴°í, ³ªÁß¿¡´Â »çÁ¦¿´´Ù. ÃÖÃÊ¿¡ °áÈ¥Àº Áý´ÜÀÇ Çà»ç¿´°í,
´ÙÀ½¿¡´Â °¡Á·ÀÇ ¹®Á¦¿´´Ù. ¿äÁò¿¡¾ß °áÈ¥Àº °³ÀÎÀÇ ¸ðÇèÀÌ µÇ¾ú´Ù.
83:2.2 (923.2) ¸Å·ÂÀÌ
¾Æ´Ï¶ó, °Á¦·Î ¿ø½ÃÀÇ °áÈ¥À» ó¸®ÇÏ¿´´Ù. ¿¾ ½ÃÀý¿¡ ¿©ÀÚ´Â ¼º¿¡ ³Ã´ãÇÏÁö ¾Ê¾Ò°í, µµ´ö °ü½ÀÀÌ ÁÖÀÔµÇ¾î ¿ÀÁ÷
¼ºÀû ¿µî°¨À» °¡Á³´Ù. ħ°øÀÌ ¹«¿ªÀ» ¾Õ¼± °Íó·³, »ç·ÎÀâ¾Æ °áÈ¥ÇÏ´Â °ÍÀÌ °è¾à °áÈ¥¿¡ ¾Õ¼¹´Ù. ¾î¶² ¿©ÀÚµéÀº
Àڱ⠺ÎÁ·ÀÇ ´ÄÀº ³²Àڵ鿡°Ô Á¤º¹µÇ´Â °ÍÀ» ÇÇÇÏ·Á°í, »ç·ÎÀâÈú ¶§ ¸ð¸¥ üÇϰï Çß´Ù. ±×µéÀº ´Ù¸¥ ºÎÁ·¿¡¼
¿Â Á¦ ¶Ç·¡ÀÇ ³²ÀÚ ¼Õ¿¡ ±¼·¯ ¶³¾îÁö´Â °ÍÀ» ´õ ÁÁ¾ÆÇß´Ù. ÀÌ °ÅÁþ µµ¸ÁÀº °Á¦·Î »ýÆ÷ÇÏ´Â °Í°ú ³ªÁß¿¡ ¸Å·ÂÀ¸·Î
±¸È¥ÇÏ´Â »çÀÌ¿¡ °úµµ±â ´Ü°è¿´´Ù.
83:2.3 (923.3) Ãʱâ ÇüÅÂÀÇ
°áÈ¥½ÄÀº Å»ÃâÇÏ´Â Èä³», ÀÏÁ¾ÀÇ µµ¸Á ¿¬½ÀÀ̾ú°í, À̰ÍÀº ÇѶ§ ÈçÇß´ø °ü½ÀÀ̾ú´Ù. ³ªÁß¿¡´Â »ýÆ÷¸¦ Èä³»³»´Â
°ÍÀÌ Á¤»ó °áÈ¥½ÄÀÇ ÀϺΰ¡ µÇ¾ú´Ù. Çö´ëÀÇ ¼Ò³à°¡ ¡°»ç·ÎÀâÈ÷´Â µ¥¡± ÀúÇ×Çϴ üÇÏ´Â °Í, °áÈ¥¿¡ ´ëÇÏ¿© ¸»Çϱâ
½È¾îÇÏ´Â °ÍÀº ´Ù ¿¾ °ü½ÀÀÇ À¯¹°ÀÌ´Ù. ¹®ÅÎÀ» ³Ñ¾î ½ÅºÎ(ãæÜþ)¸¦ ¸Þ°í °¡´Â °ÍÀº ¸î °¡Áö °í´ëÀÇ °ü½À, ´Ù¸¥
°Í Áß¿¡µµ ¾Æ³» ÈÉÄ¡´Â ½ÃÀýÀ» »ý°¢³ª°Ô ÇÑ´Ù.
83:2.4 (923.4) ¿©ÀÚ¿¡°Ô´Â
°áÈ¥ÇÑ µ¿¾È Àڱ⠶æ´ë·Î ó½ÅÇÏ´Â ¿ÏÀüÇÑ ÀÚÀ¯°¡ ¿À·§µ¿¾È ÁÖ¾îÁöÁö ¾Ê¾ÒÀ¸³ª, ÃѸíÇÑ ¿©ÀÚµéÀº ¾ðÁ¦³ª ¸Ó¸®¸¦
¿µ¸®ÇÏ°Ô ½á¼ ÀÌ Á¦ÇÑÀ» ÇÇÇÒ ¼ö ÀÖ¾ú´Ù. ³²ÀÚ°¡ º¸Åë ±¸È¥À» ÁÖµµÇßÁö¸¸, ¹Ýµå½Ã ±×·¸Áö´Â ¾Ê¾Ò´Ù. ¿©ÀÚ´Â
Àº¹ÐÇÏ°Ô ÇÒ »Ó ¾Æ´Ï¶ó, ¶§·Î´Â °ø½ÄÀ¸·Î °áÈ¥À» °³½ÃÇÏ¿´´Ù. ¹®¸íÀÌ Áøº¸ÇÔ¿¡ µû¶ó¼, ¿©ÀÚ´Â ±¸È¥°ú °áÈ¥ÀÇ
¸ðµç ´Ü°è¿¡¼ ¸Ã´Â ¿ªÇÒÀÌ ´Ã¾î³µ´Ù.
83:2.5 (923.5) °áÈ¥Çϱâ
Àü ±¸È¥ ±â°£¿¡ »ç¶û, ³¶¸¸, °³ÀÎ ¼±ÅÃÀÇ Áõ°¡´Â ¼¼°è Á¾Á·µé¿¡°Ô ¾Èµå Á·¼ÓÀÌ °øÇåÇÑ °ÍÀÌ´Ù. ³²³à »çÀÌÀÇ
°ü°è´Â ¼øÁ¶·Ó°Ô ÁøÈÇϰí ÀÖ¾ú´Ù. Áøº¸ÇÏ´Â ¸¹Àº ¹ÎÁ·ÀÌ È¿¿ë°ú ¼ÒÀ¯±Ç¿¡ ±Ù°Å¸¦ µÐ ¿¾³¯ÀÇ µ¿±â ´ë½Å¿¡ ¾ó¸¶Å
ÀÌ»óÀÌ µÈ ¼ºÀû ¸Å·ÂÀÇ °³³äÀ» Â÷Ãû ¹Þ¾ÆµéÀ̰í ÀÖ´Ù. ÀÏ»ýÀÇ Â¦À» °í¸£´Â µ¥ ¼ºÀû Ãæµ¿°ú »ç¶ûÀÇ ´À³¦ÀÌ ³ÃöÇÑ
°è»êÀ» ºñ·Î¼Ò ´ëüÇϰí ÀÖ´Ù.
83:2.6 (923.6) ÃÖÃÊ¿¡
¾àÈ¥Àº °áÈ¥°ú ¸¶Âù°¡Áö¿´´Ù. ±×¸®°í ¿¾ ¹ÎÁ·µé »çÀÌ¿¡¼ ¾àÈ¥ ±â°£¿¡ ¼º°ü°è¸¦ °¡Áö´Â °ÍÀº °ü½ÀÀ̾ú´Ù. ÃÖ±Ù¿¡´Â
Á¾±³°¡ ¾àÈ¥°ú °áÈ¥ »çÀÌÀÇ ±â°£¿¡ ¼º°ü°è¸¦ ¸·´Â ±Ý±â¸¦ ¸¸µé¾ú´Ù.
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2. Courtship and Betrothal
83:2.1 Primitive marriages were always planned
by the parents of the boy and girl. The transition stage between
this custom and the times of free choosing was occupied by the
marriage broker or professional matchmaker. These matchmakers
were at first the barbers; later, the priests. Marriage was
originally a group affair; then a family matter; only recently
has it become an individual adventure.
83:2.2 Coercion, not attraction, was the approach to primitive
marriage. In early times woman had no sex aloofness, only sex
inferiority as inculcated by the mores. As raiding preceded
trading, so marriage by capture preceded marriage by contract.
Some women would connive at capture in order to escape the domination
of the older men of their tribe; they preferred to fall into
the hands of men of their own age from another tribe. This pseudo
elopement was the transition stage between capture by force
and subsequent courtship by charming.
83:2.3 An early type of wedding ceremony was the mimic flight,
a sort of elopement rehearsal which was once a common practice.
Later, mock capture became a part of the regular wedding ceremony.
A modern girl's pretensions to resist " capture, "
to be reticent toward marriage, are all relics of olden customs.
The carrying of the bride over the threshold is reminiscent
of a number of ancient practices, among others, of the days
of wife stealing.
83:2.4 Woman was long denied full freedom of self-disposal in
marriage, but the more intelligent women have always been able
to circumvent this restriction by the clever exercise of their
wits. Man has usually taken the lead in courtship, but not always.
Woman sometimes formally, as well as covertly, initiates marriage.
And as civilization has progressed, women have had an increasing
part in all phases of courtship and marriage.
83:2.5 Increasing love, romance, and personal selection in premarital
courtship are an Andite contribution to the world races. The
relations between the sexes are evolving favorably; many advancing
peoples are gradually substituting somewhat idealized concepts
of sex attraction for those older motives of utility and ownership.
Sex impulse and feelings of affection are beginning to displace
cold calculation in the choosing of life partners.
83:2.6 The betrothal was originally equivalent to marriage;
and among early peoples sex relations were conventional during
the engagement. In recent times, religion has established a
sex taboo on the period between betrothal and marriage.
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3.
¾Æ³» »çµéÀ̱â¿Í ÁöÂü±Ý
83:3.1 (923.7) ¿¾³¯ »ç¶÷µéÀº »ç¶û°ú
¾à¼ÓÀ» ¹ÏÁö ¾Ê¾Ò´Ù. ¿À·¡ °¡´Â ¿¬ÇÕÀº ¾î¶² È®½ÇÇÑ º¸Áõ, °ð Àç»êÀ¸·Î, º¸ÀåµÇ¾î¾ß ÇÑ´Ù°í »ý°¢Çß´Ù. ÀÌ ¶§¹®¿¡,
¾Æ³» »ç´Â °ªÀ», ÀÌÈ¥Çϰųª ¾Æ³»¸¦ ¹ö¸± °æ¿ì¿¡ ³²ÆíÀÌ ÀÒµµ·Ï Á¤ÇØÁø ¹ú±ÝÀ̳ª º¸Áõ±ÝÀ¸·Î ¿©°å´Ù. ½ÅºÎ(ãæÜþ)
»ç´Â °ªÀ» ÀÏ´Ü Ä¡¸£°í ³ª¼, ³²ÆíÀÇ ¼ÒÀÎ(áÀìÔ)À» ±× ¿©ÀÚ¿¡°Ô Âï´Â °ÍÀ» ¸¹Àº ºÎÁ·ÀÌ Çã¶ôÇß´Ù. ¾ÆÇÁ¸®Ä«
»ç¶÷µéÀº ¾ÆÁ÷µµ ¾Æ³»¸¦ »çµéÀδÙ. »ç¶ûÀ¸·Î ¾òÀº ¾Æ³», °ð ¹éÀÎÀÇ ¾Æ³»¸¦ ±×µéÀº °í¾çÀÌ¿¡ ºñ±³Çϴµ¥, ±× ¿©ÀÚ°¡
ÇÑ Ç¬µµ µéÁö ¾Ê±â ¶§¹®ÀÌ´Ù.
83:3.2 (924.1) ½ÅºÎ(ãæÜþ)
±¸°æÀº ½ÅºÎ°¡ ¾Æ³»·Î¼ ´õ ³ôÀº °ªÀ» ¹ÞÀ¸¸®¶ó´Â »ý°¢À¸·Î ´ëÁß¿¡°Ô Àü½ÃÇϱâ À§ÇÏ¿© µþÀ» Àß ÀÔÈ÷°í Ä¡ÀåÇÏ´Â
°èÁ¦ÀÌ´Ù. ±×·¯³ª ±×µéÀº µ¿¹°Ã³·³ ÆÈ¸®Áö´Â ¾Ê¾Ò´Ù¡ªÈÄÀÏÀÇ ºÎÁ·µé »çÀÌ¿¡¼ ±×·± ¾Æ³»´Â ³²¿¡°Ô ¾çµµÇÒ ¼ö ¾ø¾ú´Ù.
¾Æ³»¸¦ »ç´Â °ÍÀÌ ¹Ýµå½Ã ³ÃÇ÷ÇÑ µ· °Å·¡µµ ¾Æ´Ï¾ú´Ù. ¼ö°í´Â ¾Æ³»¸¦ »ç´Â µ¥ Çö±Ý°ú °°¾Ò´Ù. ´Ù¸¥ ¸é¿¡¼ ¹Ù¶÷Á÷ÇÑ
³²ÆíÀÌ Á¦ ¾Æ³»ÀÇ °ªÀ» Ä¡¸¦ ¼ö ¾øÀ¸¸é, ¿©ÀÚÀÇ ¾Æ¹öÁö¿¡°Ô ¾çÀÚ(å×í)°¡ µÉ ¼ö ÀÖ¾ú°í, ±×¸®°í ³ª¼ °áÈ¥ÇÒ
¼ö ÀÖ¾ú´Ù. ±×¸®°í °¡³ÇÑ ³²ÀÚ°¡ ¾Æ³»¸¦ ±¸ÇÏ¸é¼ ¿å½É ¸¹Àº ¾Æ¹öÁö°¡ ´Þ¶ó´Â °ªÀ» Ä¡¸¦ ¼ö ¾øÀ¸¸é, Àå·ÎµéÀÌ
ÈçÈ÷ ±× ¾Æ¹öÁö¿¡°Ô ¹Ù¦ ¾Ð·ÂÀ» ³Ö°ï Çߴµ¥, À̰ÍÀº ±×ÀÇ ¿ä±¸¸¦ ¼öÁ¤ÇÏ°Ô ¸¸µé°ï ÇÏ¿´°í, ±×·¸Áö ¾ÊÀ¸¸é ´«ÀÌ
¸Â¾Æ µµ¸ÁÄ¡´Â ÀÏÀÌ »ý±æ ¼ö ÀÖ¾ú´Ù.
83:3.3 (924.2) ¹®¸íÀÌ
Áøº¸ÇÔ¿¡ µû¶ó¼, ¾Æ¹öÁöµéÀº µþÀ» ÆÄ´Â °Íó·³ º¸À̱Ⱑ ½È¾ú°í, ±×·¡¼ ½ÅºÎ »ç´Â °ªÀ» °è¼Ó ¹Þ´Â ÇÑÆí, ½ÅºÎÀÇ
°ª°ú ´ëÃæ °°Àº °ªÀ¸·Î, ±× ½Ö¿¡°Ô ±ÍÁßÇÑ ¼±¹°À» ÁÖ´Â °ü½ÀÀ» ½ÃÀÛÇß´Ù. ±×¸®°í ½ÅºÎ °ªÀ» Ä¡¸£±â°¡ ³ªÁß¿¡
ÁßÁöµÇ°í ³ª¼, ÀÌ ¼±¹°Àº ½ÅºÎÀÇ ÁöÂü±ÝÀÌ µÇ¾ú´Ù.
83:3.4 (924.3) ÁöÂü±ÝÀÇ
°ü³äÀº ½ÅºÎ°¡ µ¶¸³ÇÑ´Ù´Â ÀλóÀ» ÀüÇÏ·Á´Â °Í, ¾Æ³»°¡ ³ë¿¹ÀÌ°í µ¿¹ÝÀÚ°¡ Àç»êÀ̾ú´ø ½Ã´ë°¡ Áö³ Áö ¾ÆÁÖ ¿À·¡µÇ¾úÀ½À»
Á¦½ÃÇÏ·Á´Â °ÍÀ̾ú´Ù. ³²ÀÚ´Â ÁöÂü±ÝÀ» ¿ÏÀüÈ÷ µ¹·ÁÁÖÁö ¾Ê°í¼ ÁöÂü±ÝÀ» °¡Á®¿Â ¾Æ³»¿Í ÀÌÈ¥ÇÒ ¼ö ¾ø¾ú´Ù. ¾î¶²
ºÎÁ·µé »çÀÌ¿¡¼´Â »óÈ£ º¸Áõ±Ý, ½ÇÁ¦´Â °áÈ¥ º¸Áõ±ÝÀÌ ½ÅºÎ¿Í ½Å¶û, ¾çÂÊÀÇ ºÎ¸ð¿¡°Ô ¸Ã°ÜÁ³´Âµ¥, À̰ÍÀº ÇÑ
ÂÊÀÌ ´Ù¸¥ ÂÊÀ» ¹ö·ÈÀ» °æ¿ì¿¡ ¸ô¼öÇϱâ·Î µÇ¾ú´Ù. ¾Æ³» »çµéÀ̱⿡¼ ÁöÂü±ÝÀ¸·Î ³Ñ¾î°¡´Â °úµµ±â¿¡, ¾Æ³»¸¦ »ò´Ù¸é,
¾ÆÀ̵éÀº ¾Æ¹öÁö¿¡°Ô ¼ÓÇß´Ù. ±×·¸Áö ¾ÊÀ¸¸é, ¾ÆÀ̵éÀº ¾Æ³»ÀÇ °¡Á·¿¡ ¼ÓÇß´Ù.
¡ãTop
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3. Purchase and Dowry
83:3.1 The ancients mistrusted love and promises;
they thought that abiding unions must be guaranteed by some
tangible security, property. For this reason, the purchase price
of a wife was regarded as a forfeit or deposit which the husband
was doomed to lose in case of divorce or desertion. Once the
purchase price of a bride had been paid, many tribes permitted
the husband's brand to be burned upon her. Africans still buy
their wives. A love wife, or a white man's wife, they compare
to a cat because she costs nothing.
83:3.2 The bride shows were occasions for dressing up and decorating
daughters for public exhibition with the idea of their bringing
higher prices as wives. But they were not sold as animals-among
the later tribes such a wife was not transferable. Neither was
her purchase always just a cold-blooded money transaction; service
was equivalent to cash in the purchase of a wife. If an otherwise
desirable man could not pay for his wife, he could be adopted
as a son by the girl's father and then could marry. And if a
poor man sought a wife and could not meet the price demanded
by a grasping father, the elders would often bring pressure
to bear upon the father which would result in a modification
of his demands, or else there might be an elopement.
83:3.3 As civilization progressed, fathers did not like to appear
to sell their daughters, and so, while continuing to accept
the bride purchase price, they initiated the custom of giving
the pair valuable presents which about equaled the purchase
money. And upon the later discontinuance of payment for the
bride, these presents became the bride's dowry.
83:3.4 The idea of a dowry was to convey the impression of the
bride's independence, to suggest far removal from the times
of slave wives and property companions. A man could not divorce
a dowered wife without paying back the dowry in full. Among
some tribes a mutual deposit was made with the parents of both
bride and groom to be forfeited in case either deserted the
other, in reality a marriage bond. During the period of transition
from purchase to dowry, if the wife were purchased, the children
belonged to the father; if not, they belonged to the wife's
family.
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4.
°áÈ¥½Ä
83:4.1 (924.4) °áÈ¥ ¿¹½ÄÀº °áÈ¥ÀÌ
µÎ »ç¶÷ÀÌ ³»¸° °áÁ¤ÀÌ ¿¸Å¸¦ ¸ÎÀº °ÍÀÏ »Ó ¾Æ´Ï¶ó, ÃÖÃÊ¿¡ °øµ¿Ã¼ÀÇ ÀÏÀ̾ú´Ù´Â »ç½Ç¿¡¼ »ý°å´Ù. ¦Áþ±â´Â
°³ÀÎÀÇ È°µ¿ÀÏ »Ó ¾Æ´Ï¶ó Áý´ÜÀÇ °ü½É°Å¸®¿´´Ù.
83:4.2 (924.5) ¿ä¼ú°ú
ÀǽÄ(ëðãÒ)°ú ¿¹½ÄÀÌ ¿¾³¯ »ç¶÷µéÀÇ »ýȰ Àüü¸¦ µÑ·¯½Õ°í, °áÈ¥Àº ¿¹¿Ü°¡ ¾Æ´Ï¾ú´Ù. ¹®¸íÀÌ Áøº¸ÇÔ¿¡ µû¶ó¼,
°áÈ¥À» ´õ ÁøÁöÇÏ°Ô ¿©±è¿¡ µû¶ó¼, °áÈ¥ ¿¹½ÄÀº °¥¼ö·Ï ´õ Çã¼¼ ºÎ¸®´Â °ÍÀÌ µÇ¾ú´Ù. ÃʱâÀÇ °áÈ¥Àº ¿À´Ã³¯°ú
¸¶Âù°¡Áö·Î, Àç»ê ±ÇÀÍ¿¡ ÇÑ ¿äÀÎÀ̾ú°í, µû¶ó¼ ¹ýÀû ¿¹½ÄÀÌ ÇÊ¿äÇßÀ¸¸ç, ÇÑÆí ³ªÁß¿¡ »ý±â´Â ¾ÆÀ̵éÀÇ »çȸÀû
ÁöÀ§´Â °¡´ÉÇÑ ³Î¸® È«º¸(ûðÜÃ)ÇÒ °ÍÀ» ¿ä±¸Çß´Ù. ¿ø½ÃÀÎÀº ¾Æ¹«·± ±â·ÏÀÌ ¾ø¾ú´Ù. µû¶ó¼ ¸¹Àº »ç¶÷ÀÌ °áÈ¥
¿¹½ÄÀ» ±¸°æÇØ¾ß Çß´Ù.
83:4.3 (924.6) óÀ½¿¡
°áÈ¥½ÄÀº ¾àÈ¥ ¼öÁØ¿¡ ´õ °¡±î¿ü°í, ´Ù¸¸ °°ÀÌ »ì ¶æÀ» ´ëÁß¿¡°Ô ÅëÁöÇÏ´Â °ÍÀ̾ú´Ù. ³ªÁß¿¡, °áÈ¥½ÄÀº Á¤½ÄÀ¸·Î
°°ÀÌ ¸Ô´Â °ÍÀ̾ú´Ù. ¾î¶² ºÎÁ·µé »çÀÌ¿¡´Â ºÎ¸ð°¡ ´ÜÁö µþÀ» ³²Æí¿¡°Ô µ¥¸®°í °¬´Ù. ´Ù¸¥ °æ¿ì¿¡´Â À¯ÀÏÇÑ ÀǽÄ(ëðãÒ)ÀÌ
¼±¹°À» Á¤½ÄÀ¸·Î ±³È¯ÇÏ´Â °ÍÀ̾ú°í, ±× µÚ¿¡ ½ÅºÎÀÇ ¾Æ¹öÁö°¡ µþÀ» ½Å¶û¿¡°Ô ³»¾îÁÖ°ï Çß´Ù. ¿©·¯ ·¹¹ÝÆ® Á¾Á·
»çÀÌ¿¡¼´Â ¿Â°® Çü½ÄÀ» »ý·«ÇÏ´Â °ÍÀÌ °ü½ÀÀ̾ú°í, °áÈ¥Àº ¼º°ü°è·Î ³¡À» ¸Î¾ú´Ù. È«ÀÎÀº ´õ Á¤±³ÇÑ °áÈ¥ ÃàÇϸ¦
óÀ½À¸·Î °³¹ßÇÏ¿´´Ù.
83:4.4 (924.7) »ç¶÷µéÀº
¾ÆÀÌ ³ºÁö ¸øÇÏ´Â °ÍÀ» Å©°Ô µÎ·Á¿öÇß°í, ºÒÀÓÀ» ¿µÀÌ Àå³Ä¡´Â Å¿À¸·Î µ¹·È±â ¶§¹®¿¡, ´Ù»ê(Òýß§)À» º¸ÀåÇÏ·Á´Â
³ë·ÂÀº ¶ÇÇÑ °áÈ¥À» ¾î¶² ¿ä¼úÀ̳ª Á¾±³ Àǽİú °ü·Ã½Ã۵µ·Ï À̲ø¾ú´Ù. ±×¸®°í ÇູÇÏ°í ¾ÆÀ̸¦ ¸¹ÀÌ ³º´Â °áÈ¥À»
º¸ÀåÇÏ·Á´Â ÀÌ ³ë·ÂÀ¸·Î ¸¹Àº ºÎÀûÀÌ ÀÌ¿ëµÇ¾ú´Ù. °è¾àÇÏ´Â ´ç»çÀÚµéÀÇ Ãâ»ý º°À» È®ÀÎÇÏ·Á°í Á¡¼º°¡µéÀÇ ÀÚ¹®µµ
¹Þ¾Ò´Ù. ÇѶ§´Â »ì¸²ÀÌ ³Ë³ËÇÑ »ç¶÷µé »çÀÌ¿¡¼, Àΰ£À» Àâ¾Æ ¹ÙÄ¡´Â °ÍÀÌ ¸ðµç °áÈ¥¿¡ Á¤±Ô Çà»ç¿´´Ù.
83:4.5 (925.1) »ç¶÷µéÀº
Çà¿îÀÇ ³¯À» ã¾Ò°í, ¸ñ¿äÀÏÀ» °¡Àå À¯¸®ÇÏ°Ô ¿©°å´Ù. º¸¸§´Þ¿¡ ¿Ã¸° °áÈ¥½ÄÀº Ưº°È÷ Çà¿îÀ̶ó°í »ý°¢µÇ¾ú´Ù.
»õ·Î °áÈ¥ÇÑ ÀÚ¿¡°Ô °î½ÄÀ» ´øÁö´Â °ÍÀÌ ±Ùµ¿¿¡¼ ¿©·¯ ¹ÎÁ·ÀÇ °ü½ÀÀ̾ú´Ù. À̰ÍÀº ¾ÆÀ̰¡ ¸¹À» °ÍÀ» º¸ÀåÇÑ´Ù°í
»ý°¢µÈ ¿ä¼ú ÀǽÄÀ̾ú´Ù. ¾î¶² µ¿¾ç ¹ÎÁ·µéÀº ÀÌ ¸ñÀû¿¡ ½ÒÀ» ½è´Ù.
83:4.6 (925.2) ºÒ°ú ¹°Àº
±Í½Å°ú ¾Ç·ÉÀ» ¹æÁöÇÏ´Â °¡Àå ÁÁÀº ¼ö´ÜÀ¸·Î ¾ðÁ¦³ª »ý°¢µÇ¾ú´Ù. µû¶ó¼ °Å·èÇÑ ¹°À» ¼¼·Ê·Î »Ñ¸®´Â °Í »Ó ¾Æ´Ï¶ó,
Á¦´Ü¿¡ ºÒÀ» ÁöÇǰí ÃÐºÒ ÄÑ´Â °ÍÀÌ °áÈ¥½Ä¿¡ ÈçÈ÷ º¸¿´´Ù. ¿À·§µ¿¾È °¡Â¥ °áÈ¥ÀÏÀ» Á¤Çϰí, ±×¸®°í ³ª¼ ±Í½Å°ú
¿µµéÀ» ±æ¿¡¼ ÂѾƳ»·Á°í °©ÀÚ±â ±× Çà»ç¸¦ ¿¬±âÇÏ´Â °ÍÀÌ °ü½ÀÀ̾ú´Ù.
83:4.7 (925.3) »õ·Î °áÈ¥ÇÑ
»ç¶÷µéÀ» ³î¸®°í ½ÅÈ¥ ¿©ÇàÀ» ÇÏ´Â Àڵ鿡°Ô ¸øµÈ Àå³À» ÇÏ´Â °ÍÀº ¸ðµÎ ¾ÆµæÈ÷ ¸Õ ½ÃÀýÀÇ À¯¹°À̸ç, ±×¶§´Â
±Í½ÅÀÇ ÁúÅõ¸¦ ÀÏÀ¸Å°´Â °ÍÀ» ÇÇÇÏ·Á°í ±Í½ÅÀÇ ´«¿¡ ºÒ½ÖÇÏ°í ºÒ¾ÈÇØ º¸ÀÌ´Â °ÍÀÌ °¡Àå ÁÁ´Ù°í »ý°¢µÇ¾ú´Ù. ½ÅºÎ°¡
º£ÀÏÀ» ¾²´Â °ÍÀº, ±Í½ÅÀÌ ±× ¿©ÀÚ¸¦ ¾Ë¾Æº¸Áö ¸øÇϰí, ¶ÇÇÑ ±×·¸Áö ¾ÊÀ¸¸é ½Ã»ùÇÏ°í ºÎ·¯¿öÇÒ ±Í½ÅÀÌ ±× ¿©ÀÚÀÇ
¾Æ¸§´Ù¿òÀ» ¸ø º¸°Ô °¨Ãß·Á°í ½ÅºÎ¸¦ °¡Àå(Ê£íû)ÇÒ Çʿ䰡 ÀÖ´Ù°í »ý°¢ÇÑ ½ÃÀýÀÇ À¯¹°ÀÌ´Ù. ½ÅºÎÀÇ ¹ßÀº ¿¹½ÄÀÌ
Àֱ⠹ٷΠÀü¿¡, °áÄÚ ¶¥¿¡ ´ê¾Æ¼´Â ¾È µÇ¾ú´Ù. 20¼¼±â¿¡µµ ±âµ¶±³ °ü½ÀÀ¸·Î, Â÷·®ÀÌ ³»¸®´Â µ¥¼ºÎÅÍ ±³È¸ÀÇ
Á¦´Ü±îÁö Ä«ÆêÀ» ±î´Â °ÍÀÌ ¾ÆÁ÷µµ °ü½ÀÀÌ´Ù.
83:4.8 (925.4) °¡Àå ¿À·¡
µÈ °áÈ¥½Ä ÇüÅÂÀÇ Çϳª´Â ±× °áÇÕÀÌ ÀÚ½Ä ¸¹À» °ÍÀ» º¸ÀåÇÏ·Á°í »çÁ¦°¡ °áÈ¥ ħ´ë¿¡ º¹À» ÁÖ°Ô ÇÏ´Â °ÍÀ̾ú´Ù.
À̰ÍÀº ¾î¶² °ø½Ä °áÈ¥ ÀǽÄÀÌ »ý±â±â ¿À·¡ Àü¿¡ ÇàÇØÁ³´Ù. °áÈ¥ °ü½ÀÀÇ ÁøÈ¿¡¼ ÀÌ ±â°£¿¡´Â °áÈ¥½Ä ¼Õ´ÔµéÀÌ
¹ã¿¡ ħ½ÇÀ» ÅëÇØ¼ ÁÙÁö¾î Áö³ª°¡´Â °ÍÀ» ±â´ëÇÏ¿´°í, À̰ÍÀº ÀÌó·³ °áÈ¥ÀÌ ¼º»çµÇ¾úÀ½À» º¸¾Ò´Ù´Â ¹ýÀû ÀÔÁõÀ̾ú´Ù.
83:4.9 (925.5) °áÈ¥ ÀÌÀü¿¡
¿Â°® ½ÃÇèÀÌ ÀÖ¾ú´Âµ¥µµ, ¾î¶² °áÈ¥ÀÌ ³ª»Ú°Ô µÈ´Ù´Â ¿î(ê¡)ÀÇ ¿äÀÎÀº, ¿ø½ÃÀÇ ³²ÀÚ¿¡°Ô °áÈ¥ÀÇ ½ÇÆÐ¿¡ ´ëÇÏ¿©
º¸ÇèÀ¸·Î º¸È£¸¦ Ãß±¸Çϵµ·Ï À̲ø¾ú°í, »çÁ¦¿Í ¿ä¼úÀ» ã°Ô ¸¸µé¾ú´Ù. ÀÌ ¿îµ¿Àº °á±¹ Çö´ëÀÇ ±³È¸ °áÈ¥½ÄÀ» Á÷Á¢
³º¾Ò´Ù. ±×·¯³ª ¿À·§µ¿¾È °áÈ¥Àº ´ëü·Î, °è¾àÇÏ´Â ºÎ¸ðµéÀÌ¡ª³ªÁß¿¡´Â ±× ºÎºÎ°¡¡ª³»¸®´Â °áÁ¤À̶ó°í ÀÎÁ¤µÇ¾úÀ¸¸ç,
ÇÑÆí ±³È¸¿Í ±¹°¡°¡ Áö³ 5¹é ³â µ¿¾È¿¡ °üÇÒ±ÇÀ» ¸Ã¾Ò°í, Áö±ÝÀº °¨È÷ °áÈ¥À» ¼±¾ðÇÑ´Ù.
¡ãTop
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4. The Wedding Ceremony
83:4.1 The wedding ceremony grew out of
the fact that marriage was originally a community affair, not
just the culmination of a decision of two individuals. Mating
was of group concern as well as a personal function.
83:4.2 Magic, ritual, and ceremony surrounded the entire life
of the ancients, and marriage was no exception. As civilization
advanced, as marriage became more seriously regarded, the wedding
ceremony became increasingly pretentious. Early marriage was
a factor in property interests, even as it is today, and therefore
required a legal ceremony, while the social status of subsequent
children demanded the widest possible publicity. Primitive man
had no records; therefore must the marriage ceremony be witnessed
by many persons.
83:4.3 At first the wedding ceremony was more on the order of
a betrothal and consisted only in public notification of intention
of living together; later it consisted in formal eating together.
Among some tribes the parents simply took their daughter to
the husband; in other cases the only ceremony was the formal
exchange of presents, after which the bride's father would present
her to the groom. Among many Levantine peoples it was the custom
to dispense with all formality, marriage being consummated by
sex relations. The red man was the first to develop the more
elaborate celebration of weddings.
83:4.4 Childlessness was greatly dreaded, and since barrenness
was attributed to spirit machinations, efforts to insure fecundity
also led to the association of marriage with certain magical
or religious ceremonials. And in this effort to insure a happy
and fertile marriage, many charms were employed; even the astrologers
were consulted to ascertain the birth stars of the contracting
parties. At one time the human sacrifice was a regular feature
of all weddings among well-to-do people.
83:4.5 Lucky days were sought out, Thursday being most favorably
regarded, and weddings celebrated at the full of the moon were
thought to be exceptionally fortunate. It was the custom of
many Near Eastern peoples to throw grain upon the newlyweds;
this was a magical rite which was supposed to insure fecundity.
Certain Oriental peoples used rice for this purpose.
83:4.6 Fire and water were always considered the best means
of resisting ghosts and evil spirits; hence altar fires and
lighted candles, as well as the baptismal sprinkling of holy
water, were usually in evidence at weddings. For a long time
it was customary to set a false wedding day and then suddenly
postpone the event so as to put the ghosts and spirits off the
track.
83:4.7 The teasing of newlyweds and the pranks played upon honeymooners
are all relics of those far-distant days when it was thought
best to appear miserable and ill at ease in the sight of the
spirits so as to avoid arousing their envy. The wearing of the
bridal veil is a relic of the times when it was considered necessary
to disguise the bride so that ghosts might not recognize her
and also to hide her beauty from the gaze of the otherwise jealous
and envious spirits. The bride's feet must never touch the ground
just prior to the ceremony. Even in the twentieth century it
is still the custom under the Christian mores to stretch carpets
from the carriage landing to the church altar.
83:4.8 One of the most ancient forms of the wedding ceremony
was to have a priest bless the wedding bed to insure the fertility
of the union; this was done long before any formal wedding ritual
was established. During this period in the evolution of the
marriage mores the wedding guests were expected to file through
the bedchamber at night, thus constituting legal witness to
the consummation of marriage.
83:4.9 The luck element, that in spite of all premarital tests
certain marriages turned out bad, led primitive man to seek
insurance protection against marriage failure; led him to go
in quest of priests and magic. And this movement culminated
directly in modern church weddings. But for a long time marriage
was generally recognized as consisting in the decisions of the
contracting parents-later of the pair-while for the last five
hundred years church and state have assumed jurisdiction and
now presume to make pronouncements of marriage.
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5.
¿©·µ°ú °áÈ¥Çϱâ
83:5.1 (925.6) °áÈ¥ÀÇ Ãʱ⠿ª»ç¿¡¼
°áÈ¥ÇÏÁö ¾ÊÀº ¿©ÀÚµéÀº ±× ºÎÁ·ÀÇ ³²Àڵ鿡°Ô ¼ÓÇß´Ù. ³ªÁß¿¡, ÇÑ ¿©ÀÚ´Â ÀϽÿ¡ ³²ÆíÀÌ ¿ÀÁ÷ Çϳª ÀÖ¾ú´Ù.
ÀϽÿ¡ ÇÑ ³²ÀÚ¿Í »ç´Â ÀÌ °ü½ÀÀº ±× Áý´ÜÀÇ ³±³(Õ¯Îß)·ÎºÎÅÍ Ã¹°ÉÀ½À» ³»µðµò °ÍÀ̾ú´Ù. ¿©ÀÚ¿¡°Ô´Â ¿ÀÁ÷ ÇÑ
³²ÀÚ°¡ Çã¶ôµÇ¾ú¾îµµ, ±× ¿©ÀÚÀÇ ³²ÆíÀº ±×·¯ÇÑ ÀϽÃÀû °ü°è¸¦ ¸¶À½´ë·Î ²÷À» ¼ö ÀÖ¾ú´Ù. ±×·¯³ª Çã¼úÇÏ°Ô ±ÔÁ¦µÈ
ÀÌ·¯ÇÑ °ü°è´Â ¹«¸®¸¦ Áö¾î »ç´Â °Í°ú ±¸º°Çؼ, ¦À» Áö¾î »ç´Â ¹æÇâÀ¸·Î °¡´Â ù°ÉÀ½À̾ú´Ù. °áÈ¥ÀÌ ¹ßÀüÇÏ´Â
ÀÌ ´Ü°è¿¡¼ ¾ÆÀ̵éÀº º¸Åë ¾î¸Ó´Ï¿¡°Ô ¼ÓÇß´Ù.
83:5.2 (925.7) ¦Áþ±âÀÇ ÁøÈ¿¡¼ ´ÙÀ½ °ÉÀ½Àº Áý´Ü °áÈ¥À̾ú´Ù. °áÈ¥ÀÇ ÀÌ °øµ¿Ã¼ ´Ü°è´Â °¡Á· »ýȰÀÇ
Àü°³¿¡¼ »çÀÌ¿¡ ³¢¾î¾ß Çߴµ¥, ÀÌ´Â ºÎºÎÀÇ °áÇÕÀ» ¿µ±¸ÇÏ°Ô Çϱ⿡´Â ¾ÆÁ÷µµ °áÈ¥ °ü½ÀÀÌ ÃæºÐÈ÷ ưưÇÏÁö ¾Ê¾Ò±â
¶§¹®ÀÌ´Ù. ÇüÁ¦¿Í ÀڸŵéÀÇ °áÈ¥ÀÌ ÀÌ Áý´Ü¿¡ ¼ÓÇß´Ù. ÇÑ °¡Á·ÀÇ ´Ù¼¸ ÇüÁ¦°¡ ´Ù¸¥ °¡Á·ÀÇ ´Ù¼¸ ÀÚ¸Å¿Í °áÈ¥Çϰï
Çß´Ù. Àü ¼¼°è¿¡¼ ´õ Çã¼úÇÑ ÇüÅÂÀÇ °øµ¿Ã¼ °áÈ¥ÀÌ Â÷Ãû ¿©·¯ Á¾·ùÀÇ Áý´Ü °áÈ¥À¸·Î ¹ßÀüÇß´Ù. ÀÌ Áý´Ü °áÇÕÀº
´ëü·Î ÅäÅÛ °ü½À¿¡ ±ÔÁ¦¸¦ ¹Þ¾Ò´Ù. °¡Á· »ýȰÀº ´À¸®°í È®½ÇÇÏ°Ô ¹ßÀüÇߴµ¥, ¼º ¹× °áÈ¥ÀÇ ±ÔÁ¦°¡ ¾ÆÀ̵éÀÌ
´õ ¸¹ÀÌ »ì¾Æ³²´Â °ÍÀ» º¸ÀåÇÔÀ¸·Î ¹Ù·Î ±× ºÎÁ·ÀÇ »ýÁ¸À» À¯¸®ÇÏ°Ô Ç߱⠶§¹®ÀÌ´Ù.
83:5.3 (926.1) ´õ Áøº¸µÈ ºÎÁ·µé »çÀÌ¿¡¼ »ý°Ü³ª´Â º¹È¥(ÜÜûæ)¡ªÀϺΠ´Ùó(ìéÜýÒýô£)¿Í ÀÏó ´ÙºÎ(ìéô£ÒýÜý)¡ªÀÇ
°ü½À ¾Õ¿¡¼ Áý´Ü °áÈ¥Àº Â÷Ãû ÀÚ¸®¸¦ ¾çº¸ÇÏ¿´´Ù. ±×·¯³ª ÀÏó´ÙºÎ´Â °áÄÚ ³Î¸® ÆÛÁöÁö ¾Ê¾Ò°í, ¿©¿ÕÀ̳ª ºÎÀ¯ÇÑ
¿©Àε鿡°Ô º¸Åë ±¹ÇѵǾú´Ù. ´õ±º´Ù³ª ±×°ÍÀº °ü·Ê·Î, ¿©·¯ ÇüÁ¦¿Í ÇÑ ¾Æ³»°¡ »ç´Â, Áý¾È ÀÏÀ̾ú´Ù. Ä«½ºÆ®¿Í
°æÁ¦Àû Á¦ÇÑÀº ¶§¶§·Î ¿©·¯ ³²ÀÚ°¡ ¿ÀÁ÷ ÇÑ ¾Æ³»·Î ¸¸Á·ÇÏ´Â °ÍÀ» ÇÊ¿äÇÏ°Ô ¸¸µé¾ú´Ù. ±×·± ¶§¿¡µµ, ¿©ÀÚ´Â ¿ÀÁ÷
ÇÑ »ç¶÷°ú °áÈ¥Çϰí, ³ª¸ÓÁö´Â ÇÕµ¿ ÀÚ¼ÕÀÇ ¡°¾ÆÀú¾¾¡±·Î¼ Àû´çÈ÷ Âü¾Æ ÁÖ°ï Çß´Ù.
83:5.4 (926.2) ÇÑ ³²ÀÚ°¡ ¡°ÀÚ±â ÇüÁ¦ÀÇ ¾¾¸¦ ±â¸£´Â¡± ¸ñÀûÀ¸·Î Á×Àº ÇüÁ¦ÀÇ °úºÎ¿Í »ç±Íµµ·Ï ¿ä±¸ÇÏ´Â
À¯´ëÀÎÀÇ °ü½ÀÀº °í´ë ¼¼°èÀÇ Àý¹ÝÀÌ ³Ñ´Â µ¥¼ ÀÖ´ø °ü½ÀÀ̾ú´Ù. À̰ÍÀº °áÈ¥ÀÌ °³ÀÎÀÇ °áÇÕÀ̱⺸´Ù °¡Á·ÀÇ ÀÏÀ̾ú´ø
½ÃÀýÀÇ À¯¹°À̾ú´Ù.
83:5.5 (926.3) ÀϺδÙó Á¦µµ´Â ´Ù¸¥ ½ÃÀý¿¡ ³× Á¾·ùÀÇ ¾Æ³»¸¦ ÀÎÁ¤Çß´Ù:
83:5.6 (926.4) 1. ¿¹½ÄÀ» ¿Ã¸° ¾Æ³», °ð ÇÕ¹ýÀû ¾Æ³».
83:5.7 (926.5) 2. »ç¶ûÇϰí Çã¶ôµÈ ¾Æ³».
83:5.8 (926.6) 3. ø, °è¾àÇÑ ¾Æ³».
83:5.9 (926.7) 4. ³ë¿¹ ¾Æ³».
83:5.10 (926.8) ¾Æ³»µéÀÌ ¸ðµÎ ¶È°°Àº ÁöÀ§¸¦ °¡Áö°í ¾ÆÀ̵éÀÌ ¸ðµÎ ÆòµîÇÑ ±×·¯ÇÑ Âü º¹È¥Àº ¾ÆÁÖ
µå¹°¾ú´Ù. º¸ÅëÀº º¹È¥ÀÇ °æ¿ì¿¡µµ ¿ìµÎ¸Ó¸® ¾Æ³», ½ÅºÐÀÌ ÀÖ´Â µ¿¹ÝÀÚ°¡ °¡Á¤À» Áö¹èÇß´Ù. ±× ¿©ÀÚ È¥ÀÚ, ÀǽÄ(ëðãÒ)À¸·Î¼
°áÈ¥½ÄÀ» ¿Ã·È°í, ½ÅºÐÀÌ ÀÖ´Â ¾Æ³»¿Í Ưº°È÷ ÁÖ¼±ÇÏÁö ¾ÊÀ¸¸é, ¿ÀÁ÷ »çµéÀ̰ųª ÁöÂü±ÝÀ» ³½ ±×·¯ÇÑ ¹è¿ìÀÚÀÇ
¾ÆÀ̵鸸 »ó¼ÓÀ» ¹ÞÀ» ¼ö ÀÖ¾ú´Ù.
83:5.11 (926.9) ½ÅºÐÀÌ ÀÖ´Â ¾Æ³»´Â ¹Ýµå½Ã »ç¶ûÇÏ´Â ¾Æ³»°¡ ¾Æ´Ï¾ú´Ù. ¿¾³¯¿¡ ½ÅºÐÀ» °¡Áø ¾Æ³»´Â
º¸Åë ±×·¸Áö ¾Ê¾Ò´Ù. »ç¶ûÇÏ´Â ¾Æ³», °ð ¾ÖÀÎÀº Á¾Á·µéÀÌ ¾îÁö°£È÷ Áøº¸ÇÒ ¶§±îÁö, ƯÈ÷ ÁøÈÇÏ´Â ºÎÁ·µéÀÌ ³ò
Á·¼Ó°ú ¾Æ´ã Á·¼Ó°ú ¼¯À̱â±îÁö, µîÀåÇÏÁö ¾Ê¾Ò´Ù.
83:5.12 (926.10) ±Ý±âÀÇ ¾Æ³»¡ª¹ýÀû ÁöÀ§¸¦ °¡Áø ÇÑ ¾Æ³»¡ª´Â øÀ» µÎ´Â °ü½ÀÀ» ¸¸µé¾î ³Â´Ù. ÀÌ
°ü½À ¹Ø¿¡¼ ÇÑ ³²ÀÚ´Â ¿ÀÁ÷ ÇÑ ¾Æ³»¸¦ °¡Á®µµ ÁÁ¾ÒÁö¸¸, ±×´Â ¸î ¸íÀÌ¶óµµ Ã¸µé°ú ¼º°ü°è¸¦ À¯ÁöÇÒ ¼ö ÀÖ¾ú´Ù.
ø Á¦µµ´Â ÀϺÎÀÏó(ìéÜýìéô£)¿¡ À̸£´Â µðµõµ¹ÀÌ¿ä, ¹öÁ£ÇÑ º¹È¥À¸·ÎºÎÅÍ ¹þ¾î³ª´Â ù°ÉÀ½À̾ú´Ù. À¯´ëÀΤý·Î¸¶ÀΤýÁß±¹ÀÎÀÇ
øÀº ¾ÆÁÖ ÈçÈ÷ ¾Æ³»ÀÇ ¸öÁ¾À̾ú´Ù. ³ªÁß¿¡´Â, À¯´ëÀÎ »çÀÌó·³, ³²Æí¿¡°Ô ÅÂ¾î³ ¾ÆÀ̵éÀº ¸ðµÎ ±× ¹ýÀû ¾Æ³»¸¦
¾î¸Ó´Ï·Î ¿©±â¾ú´Ù.
83:5.13 (926.11) ¾ÆÀ̸¦ ¹è°Å³ª Á¥À» ¸ÔÀÌ´Â ¾Æ³»¿Í ¼º°ü°è¸¦ ÇÏÁö ¸»¶ó´Â ¿À·¡ µÈ ±Ý±â´Â ÀϺÎ
´ÙóÁ¦¸¦ ±ÇÀåÇÏ´Â °æÇâÀÌ ÄÇ´Ù. ¿ø½ÃÀÇ ¿©ÀÚµéÀº °íµÈ Àϰú ´õºÒ¾î ÀÚÁÖ ÀÓ½ÅÇ߱⠶§¹®¿¡ ¾ÆÁÖ ÀÏÂï ´Ä¾ú´Ù.
(Áö³ªÄ¡°Ô ÁüÀ» Áø ±×·± ¾Æ³»µéÀº, ¾ÆÀÌ·Î ¸öÀÌ ¹«°ÌÁö ¾ÊÀ» ¶§, ±×µéÀ» ´Þ¸¶´Ù ÇÑ ÁÖ µ¿¾È °í¸³½ÃÄ×´Ù´Â »ç½Ç
´öºÐ¿¡ °Ü¿ì ±×·°Àú·° ¹öƼ¾ú´Ù.) ±×·¯ÇÑ ¾Æ³»´Â ÈçÈ÷ ¾ÆÀ̸¦ ¹è´Â µ¥ ÁöÃÆ°í, µÑ°ÀÌÀÚ ´õ ÀþÀº ¾Æ³»¸¦, ¾ÆÀÌ
³º´Â Àϰú Áý¾È ÀÏÀ» µµ¿ÍÁÙ ¼ö ÀÖ´Â ¾Æ³»¸¦ ¾òÀ¸¶ó°í ³²Æí¿¡°Ô ºÎŹÇϰï Çß´Ù. µû¶ó¼ »õ ¾Æ³»¸¦ ´õ ³ªÀÌ µç
¹è¿ìÀÚ°¡ º¸Åë ±â»Ú°Ô ȯȣÇÏ¿´´Ù. ¼ºÀû ÁúÅõ ¼öÁØ¿¡ ÀÖ´Â °ÍÀº ÀüÇô Á¸ÀçÇÏÁö ¾Ê¾Ò´Ù.
83:5.14 (926.12) ¾Æ³»µéÀÇ ¼ö´Â ³²ÀÚ°¡ ¿ÀÁ÷ ±×µé¿¡°Ô »ì¸²À» Â÷·ÁÁÙ ´É·Â¿¡ µû¶ó¼ Á¦ÇѵǾú´Ù.
ºÎÀ¯Çϰí À¯´ÉÇÑ ³²ÀÚ´Â ¾ÆÀ̵éÀ» ¸¹ÀÌ ¹Ù¶ú°í, ¾Æ±â »ç¸Á·üÀÌ ¾ÆÁÖ ³ô¾Ò±â ¶§¹®¿¡, Å« °¡Á·À» ÀÌ·ç´Â µ¥ ÇÑ
¶¼ÀÇ ¾Æ³»µéÀÌ ÇÊ¿äÇß´Ù. ¿©·µÀÎ ÀÌ ¾Æ³»µé Áß¿¡¼ ´Ù¼ö´Â ´Ü¼øÇÑ ³ëµ¿ÀÚ¿ä ³ë¿¹ ¾Æ³»¿´´Ù.
83:5.15 (927.1) Àΰ£ÀÇ °ü½ÀÀº ÁøÈÇÏÁö¸¸, ¾ÆÁÖ ´À¸®´Ù. ÇÏ·½ÀÇ[1] ¸ñÀûÀº ¿ÕÁ¸¦ ¹Þµé±â À§Çؼ
ưưÇÏ°í ¼ö¸¹Àº Ç÷Á·ÀÇ ´Üü¸¦ ¼¼¿ì´Â °ÍÀ̾ú´Ù. ¾î¶² ÃßÀåÀº ÇѶ§ ±×°¡ ÇÏ·½À» °¡Á®¼´Â ¾È µÈ´Ù, ÇÑ ¾Æ³»·Î
¸¸Á·ÇØ¾ß ÇÑ´Ù°í È®½ÅÀ» °¡Á³´Ù. ±×·¡¼ ±×ÀÇ ÇÏ·½À» ´ë¹ø¿¡ ÇØ°íÇß´Ù. ºÒÆòÀ» ǰÀº ¾Æ³»µéÀº Ä£Á¤ ÁýÀ¸·Î µ¹¾Æ°¬´Âµ¥,
°¨Á¤À» »óÇÑ Ä£Ã´µéÀÌ ¼ºÀÌ ³ª¼ ÃßÀå¿¡°Ô ¸ô·Á¿Ô°í, ±×¶§ ±× ÀÚ¸®¿¡¼ ±×¸¦ ¾ø¾Ö¹ö·È´Ù.
°¢ÁÖ[1] 83:5.15 ÇÏ·½ : ÇÏ·½(harem)Àº
ȸ±³±Ç ³ª¶ó¿¡¼ ÈıÃÀ» ÁöĪ.
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5. Plural Marriages
83:5.1 In the early history of marriage
the unmarried women belonged to the men of the tribe. Later
on, a woman had only one husband at a time. This practice of
one-man-at-a-time was the first step away from the promiscuity
of the herd. While a woman was allowed but one man, her husband
could sever such temporary relationships at will. But these
loosely regulated associations were the first step toward living
pairwise in distinction to living herdwise. In this stage of
marriage development children usually belonged to the mother.
83:5.2 The next step in mating evolution was the group marriage.
This communal phase of marriage had to intervene in the unfolding
of family life because the marriage mores were not yet strong
enough to make pair associations permanent. The brother and
sister marriages belonged to this group; five brothers of one
family would marry five sisters of another. All over the world
the looser forms of communal marriage gradually evolved into
various types of group marriage. And these group associations
were largely regulated by the totem mores. Family life slowly
and surely developed because sex and marriage regulation favored
the survival of the tribe itself by insuring the survival of
larger numbers of children.
83:5.3 Group marriages gradually gave way before the emerging
practices of polygamy-polygyny and polyandry-among the more
advanced tribes. But polyandry was never general, being usually
limited to queens and rich women; furthermore, it was customarily
a family affair, one wife for several brothers. Caste and economic
restrictions sometimes made it necessary for several men to
content themselves with one wife. Even then, the woman would
marry only one, the others being loosely tolerated as "
uncles " of the joint progeny.
83:5.4 The Jewish custom requiring that a man consort with his
deceased brother's widow for the purpose of " raising up
seed for his brother, " was the custom of more than half
the ancient world. This was a relic of the time when marriage
was a family affair rather than an individual association.
83:5.5 The institution of polygyny recognized, at various times,
four sorts of wives:
83:5.6.1. The ceremonial or legal wives.
83:5.7.2. Wives of affection and permission.
83:5.8.3. Concubines, contractual wives.
83:5.9.4. Slave wives.
83:5.10 True polygyny, where all the wives are of equal status
and all the children equal, has been very rare. Usually, even
with plural marriages, the home was dominated by the head wife,
the status companion. She alone had the ritual wedding ceremony,
and only the children of such a purchased or dowered spouse
could inherit unless by special arrangement with the status
wife.
83:5.11 The status wife was not necessarily the love wife; in
early times she usually was not. The love wife, or sweetheart,
did not appear until the races were considerably advanced, more
particularly after the blending of the evolutionary tribes with
the Nodites and Adamites.
83:5.12 The taboo wife-one wife of legal status-created the
concubine mores. Under these mores a man might have only one
wife, but he could maintain sex relations with any number of
concubines. Concubinage was the steppingstone to monogamy, the
first move away from frank polygyny. The concubines of the Jews,
Romans, and Chinese were very frequently the handmaidens of
the wife. Later on, as among the Jews, the legal wife was looked
upon as the mother of all children born to the husband.
83:5.13 The olden taboos on sex relations with a pregnant or
nursing wife tended greatly to foster polygyny. Primitive women
aged very early because of frequent childbearing coupled with
hard work. (Such overburdened wives only managed to exist by
virtue of the fact that they were put in isolation one week
out of each month when they were not heavy with child.) Such
a wife often grew tired of bearing children and would request
her husband to take a second and younger wife, one able to help
with both childbearing and the domestic work. The new wives
were therefore usually hailed with delight by the older spouses;
there existed nothing on the order of sex jealousy.
83:5.14 The number of wives was only limited by the ability
of the man to provide for them. Wealthy and able men wanted
large numbers of children, and since the infant mortality was
very high, it required an assembly of wives to recruit a large
family. Many of these plural wives were mere laborers, slave
wives.
83:5.15 Human customs evolve, but very slowly. The purpose of
a harem was to build up a strong and numerous body of blood
kin for the support of the throne. A certain chief was once
convinced that he should not have a harem, that he should be
contented with one wife; so he promptly dismissed his harem.
The dissatisfied wives went to their homes, and their offended
relatives swept down on the chief in wrath and did away with
him then and there.
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6.
Âü ÀϺΠÀÏóÁ¦¡ªºÎºÎÀÇ °áÈ¥
83:6.1 (927.2) ÀϺÎÀÏóÁ¦´Â µ¶Á¡ÀÌ´Ù.
À̰ÍÀº ÀÌ ¹Ù¶÷Á÷ÇÑ »óÅ¿¡ µµ´ÞÇÏ´Â ÀÚ¿¡°Ô ÁÁÁö¸¸, ±×·¸°Ô ¿îÀÌ ÁÁÁö ¾ÊÀº ÀÚ¿¡°Ô »ý¹°ÇÐÀû ¾î·Á¿òÀ» ÁÖ´Â °æÇâÀÌ
ÀÖ´Ù. ±×·¯³ª °³Àο¡°Ô ¹ÌÄ¡´Â È¿°ú¿¡ ¾ÆÁÖ »ó°ü ¾øÀÌ, ÀϺÎÀÏóÁ¦´Â È®½ÇÈ÷ ¾ÆÀ̵鿡°Ô °¡Àå ÁÁ´Ù.
83:6.2 (927.3) °¡Àå ÀÏÂï
ÀÖ¾ú´ø ÀϺÎÀÏóÁ¦´Â ¾î¿ ¼ö ¾ø´Â »óȲ, °ð °¡³ ¶§¹®À̾ú´Ù. ÀϺÎÀÏó´Â ¹®ÈÀû¤ý»çȸÀûÀÎ °ÍÀÌ¿ä, ÀÎÀ§ÀûÀ̰í
ºÎÀÚ¿¬½º·´´Ù, ´Ù½Ã ¸»Çؼ ÁøÈ Àΰ£¿¡°Ô ºÎÀÚ¿¬½º·´´Ù. ÀϺÎÀÏó´Â ´õ ¼ø¼öÇÑ ³ò Á·¼Ó°ú ¾Æ´ã Á·¼Ó¿¡°Ô ¿ÂÅë
ÀÚ¿¬½º·¯¿ü°í, ¸ðµç Áøº¸µÈ Á¾Á·¿¡°Ô Å©°Ô ¹®ÈÀû °¡Ä¡°¡ ÀÖ¾ú´Ù.
83:6.3 (927.4) °¥´ë¾Æ
ºÎÁ·µéÀº ¾Æ³»°¡ ±× ¹è¿ìÀÚ¿¡°Ô µÑ° ¾Æ³»³ª øÀ» µÎÁö ¾Ê°Ú´Ù°í °áÈ¥ Àü¿¡ ¼¾àÀ» ºÎ°úÇÏ´Â ±Ç¸®¸¦ ÀÎÁ¤Çß´Ù.
±×¸®½ºÀΰú ·Î¸¶ÀÎÀº ÀϺÎÀÏóÀÇ °áÈ¥À» Âù¼ºÇß´Ù. Á¶»ó ¼þ¹è´Â, °áÈ¥À» ½Å¼ºÇÑ ÀÏ·Î º¸´Â ±âµ¶±³ÀÇ À߸øÀÌ ±×·¨´ø
°Íó·³, ¾ðÁ¦³ª ÀϺÎÀÏóÁ¦¸¦ ÃËÁøÇß´Ù. »ýȰ ¼öÁØÀÇ Çâ»óÁ¶Â÷µµ ÇѰᰰÀÌ ¿©·¯ ¾Æ³»¸¦ °¡Áö´Â °Í¿¡ ´ëÇ×ÇÏ¿© ÀÛ¿ëÇß´Ù.
¹Ì°¡¿¤ÀÌ À¯¶õ½Ã¾Æ¿¡ ¿À½Ç ¶§°¡ µÇÀÚ, ¹®¸íÈµÈ ¼¼°èÀÇ °ÅÀÇ ÀüºÎ°¡ ÀÌ·ÐÀû ÀϺÎÀÏó ¼öÁØ¿¡ À̸£·¶´Ù. ±×·¯³ª
ÀÌ ¼öµ¿Àû ÀϺÎÀÏóÁ¦´Â, Àηù°¡ ÁøÂ¥ ºÎºÎ °áÈ¥ÀÇ °ü½À¿¡ ±æµé¾ú´Ù´Â °ÍÀ» ¶æÇÏÁö ¾Ê´Â´Ù.
83:6.4 (927.5) ÀÌ»óÀû
ºÎºÎ(ÜýÜþ) °áÈ¥Àº °á±¹ µ¶Á¡ ¼º°ü°è¿Í ºñ½ÁÇÑ °ÍÀ̸ç, ÀÌ ÀϺÎÀÏóÀÇ ¸ñÇ¥¸¦ Ãß±¸Çϸé¼, ±× ¿ä±¸ Á¶°Ç¿¡ ÇùÁ¶Çϰí
±× Á¶°ÇÀ» ÁؼöÇÏ·Á°í ÃÖ¼±À» ´ÙÇßÀ» ¶§¿¡µµ, »õ·Ó°í °³·®µÈ ÀÌ »çȸ Áú¼¿¡¼ ÀÚ¸®¸¦ ãÁö ¸øÇÏ´Â ±×·± ºÒÇàÇÑ
³²³àÀÇ ºÎ·´Áö ¾ÊÀº ÇüÆíÀ» »çȸ°¡ °£°úÇØ¼´Â ¾È µÈ´Ù. »çȸÀÇ °æÀï ¹«´ë¿¡¼ ¦À» ¾òÁö ¸øÇÏ´Â °ÍÀº ¶Ù¾î³ÑÀ»
¼ö ¾ø´Â ¾î·Á¿òÀ̳ª ÇöÀçÀÇ µµ´ö °ü½ÀÀÌ Áö¿öÁØ ´Ù¹æ¸éÀÇ Á¦ÇÑ ¶§¹®ÀÏ ¼öµµ ÀÖ´Ù. ÂüÀ¸·Î, ÀϺÎÀÏóÁ¦´Â ±×·±
°ü°è¸¦ °¡Áø »ç¶÷µé¿¡°Ô ÀÌ»óÀûÀÌÁö¸¸, È¥ÀÚ »ç´Â Â÷°¡¿ò ¼Ó¿¡¼ ¿ÜÅçÀÌ·Î ³²Àº ÀÚ¿¡°Ô ºÒ°¡ÇÇÇÏ°Ô Å« ¾î·Á¿òÀ»
¾È°Ü ÁØ´Ù.
83:6.5 (927.6) ºÒÇàÇÑ
¼Ò¼ö(á³â¦)´Â ÁøÈÇÏ´Â ¹®¸íÀÇ ¹ßÀüÇÏ´Â °ü½À ¹Ø¿¡¼ ´ë´Ù¼ö°¡ Áøº¸ÇÒ ¼ö ÀÖµµ·Ï ¾ðÁ¦³ª °í»ýÇØ¾ß Çß´Ù. ±×·¯³ª
À¯¸®ÇÏ°Ô µÈ ´ë´Ù¼ö´Â ±×µéº¸´Ù ¿îÀÌ ³ª»Û µ¿·á¸¦ Ä£ÀýÇϰÔ, ¹è·ÁÇÏ´Â ´«À¸·Î ¹Ù¶óº¸¾Æ¾ß ÇÑ´Ù. À̵éÀº ÀüÁøÇÏ´Â
»çȸÀÇ ÁøÈ¿¡¼ °¡Àå ³ôÀº °ü½ÀÀÇ Àΰ¡¸¦ ¹Þ°í¼ ¸ðµç »ý¹°ÇÐÀû ¿å±¸¸¦ ä¿ö ÁÖ´Â ÀÌ»óÀû ¼º(àõ) ´ë»óÀÚÀÇ °è¿¿¡¼
ȸ¿ø ÀÚ°ÝÀ» ¾òÁö ¸øÇÑ °ªÀ» Ä¡·¯¾ß ÇÑ´Ù.
83:6.6 (927.7) ÀϺÎÀÏó´Â
¾ðÁ¦³ª Àΰ£ÀÇ ¼º»ýȰÀÇ ÁøÈ¿¡¼ ÀÌ»óÀû ¸ñÇ¥¿´°í, Áö±Ýµµ ±×·¸°í, ¾ðÁ¦±îÁö³ª ±×·¯ÇÒ °ÍÀÌ´Ù. ÀÌ ÂüµÈ ºÎºÎ
°áÈ¥À̶ó´Â À̻󿡴 ±Ø±â°¡ µû¸£¸ç, µû¶ó¼ ´ÜÁö °è¾à ´ç»çÀÚÀÇ ÇÑÂÊÀ̳ª ¾çÂÊÀÌ ¸ðµç Àΰ£ ¹Ì´öÀÇ ÀýÁ¤, °ð
°ÇÑ ÀÚÁ¦·ÂÀÌ ¸ðÀÚ¶ó±â ¶§¹®¿¡, ½ÇÆÐÇÏ´Â ÀÏÀÌ ¾ÆÁÖ ÈçÇÏ´Ù.
83:6.7 (927.8) ¼øÀüÈ÷
»ý¹°ÇÐÀû ÁøÈ¿Í ±¸º°Çؼ, ÀϺÎÀÏó´Â »çȸ ¹®¸íÀÇ Áøº¸¸¦ Àç´Â ôµµÀÌ´Ù. ÀϺÎÀÏó´Â ¹Ýµå½Ã »ý¹°ÇÐÀûÀ̰ųª ÀÚ¿¬½º·¯¿î
°ÍÀº ¾Æ´ÏÁö¸¸, »çȸÀÇ ¹®¸íÀ» ´çÀå¿¡ À¯ÁöÇÏ°í °è¼Ó ¹ßÀü½ÃŰ´Â µ¥ ÇʼöÀÌ´Ù. ±×°ÍÀº ¼¼·ÃµÈ °¨Á¤, µµ´öÀû ÀΰÝÀÇ
Çâ»ó, ¿µÀû ¼ºÀå¿¡ À̹ÙÁöÇϸç, ÀÌ·± °ÍÀº º¹È¥ÀÇ °æ¿ì¿¡ µµ¹«Áö ºÒ°¡´ÉÇÏ´Ù. ³²ÆíÀÇ »ç¶ûÀ» ¾òÀ¸·Á´Â °æÀï¿¡
¾î¿ ¼ö ¾øÀÌ ¸»·Áµç µ¿¾È¿¡, ¿©ÀÚ´Â °áÄÚ ÀÌ»óÀûÀÎ ¾î¸Ó´Ï°¡ µÉ ¼ö ¾ø´Ù.
83:6.8 (928.1) ºÎºÎÀÇ
°áÈ¥Àº ¹ÐÁ¢ÇÑ ÀÌÇØ¿Í È¿°úÀû Çùµ¿À» À¯¸®ÇÏ°Ô ¸¸µé°í Á¶ÀåÇϴµ¥, À̰͵éÀº ºÎ¸ðÀÇ Çູ, ¾ÆÀÌÀÇ º¹Áö, »çȸÀÇ
È¿À²¼ºÀ» À§Çؼ ÃÖ¼±ÀÌ´Ù. ¼Åõ¸¥ °¿ä·Î ½ÃÀÛµÈ °áÈ¥Àº ÀÚ¾ÆÀÇ ±³¾ç, ÀÚÁ¦, ÀÚ¾Æ Ç¥Çö, ÀÚ¾Æ Á¸¼ÓÀ» ³º´Â
ÈǸ¢ÇÑ Á¦µµ·Î Â÷Ãû ÁøÈÇϰí ÀÖ´Ù.
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6.
True Monogamy¡ªPair
Marriage
83:6.1 Monogamy is monopoly; it is good
for those who attain this desirable state, but it tends to work
a biologic hardship on those who are not so fortunate. But quite
regardless of the effect on the individual, monogamy is decidedly
best for the children.
83:6.2 The earliest monogamy was due to force of circumstances,
poverty. Monogamy is cultural and societal, artificial and unnatural,
that is, unnatural to evolutionary man. It was wholly natural
to the purer Nodites and Adamites and has been of great cultural
value to all advanced races.
83:6.3 The Chaldean tribes recognized the right of a wife to
impose a premarital pledge upon her spouse not to take a second
wife or concubine; both the Greeks and the Romans favored monogamous
marriage. Ancestor worship has always fostered monogamy, as
has the Christian error of regarding marriage as a sacrament.
Even the elevation of the standard of living has consistently
militated against plural wives. By the time of Michael's advent
on Urantia practically all of the civilized world had attained
the level of theoretical monogamy. But this passive monogamy
did not mean that mankind had become habituated to the practice
of real pair marriage.
83:6.4 While pursuing the monogamic goal of the ideal pair marriage,
which is, after all, something of a monopolistic sex association,
society must not overlook the unenviable situation of those
unfortunate men and women who fail to find a place in this new
and improved social order, even when having done their best
to co-operate with, and enter into, its requirements. Failure
to gain mates in the social arena of competition may be due
to insurmountable difficulties or multitudinous restrictions
which the current mores have imposed. Truly, monogamy is ideal
for those who are in, but it must inevitably work great hardship
on those who are left out in the cold of solitary existence.
83:6.5 Always have the unfortunate few had to suffer that the
majority might advance under the developing mores of evolving
civilization; but always should the favored majority look with
kindness and consideration on their less fortunate fellows who
must pay the price of failure to attain membership in the ranks
of those ideal sex partnerships which afford the satisfaction
of all biologic urges under the sanction of the highest mores
of advancing social evolution.
83:6.6 Monogamy always has been, now is, and forever will be
the idealistic goal of human sex evolution. This ideal of true
pair marriage entails self-denial, and therefore does it so
often fail just because one or both of the contracting parties
are deficient in that acme of all human virtues, rugged self-control.
83:6.7 Monogamy is the yardstick which measures the advance
of social civilization as distinguished from purely biologic
evolution. Monogamy is not necessarily biologic or natural,
but it is indispensable to the immediate maintenance and further
development of social civilization. It contributes to a delicacy
of sentiment, a refinement of moral character, and a spiritual
growth which are utterly impossible in polygamy. A woman never
can become an ideal mother when she is all the while compelled
to engage in rivalry for her husband's affections.
83:6.8 Pair marriage favors and fosters that intimate understanding
and effective co-operation which is best for parental happiness,
child welfare, and social efficiency. Marriage, which began
in crude coercion, is gradually evolving into a magnificent
institution of self-culture, self-control, self-expression!,
and self-perpetuation.
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7.
È¥ÀÎÀÇ Ãë¼Ò
83:7.1 (928.2) °áÈ¥ °ü½ÀÀÌ Ãʱ⿡
ÁøÈÇÒ ¶§ °áÈ¥Àº ¸¶À½´ë·Î ±×¸¸µÑ ¼ö ÀÖ´Â Çã¼úÇÑ ¿¬ÇÕÀ̾ú°í, ¾ÆÀ̵éÀº ¾ðÁ¦³ª ¾î¸Ó´Ï¸¦ µû¶ú´Ù. ¾î¸Ó´Ï¿Í ¾ÆÀÌ
»çÀÌ¿¡ ÀÖ´Â ²öÀº º»´ÉÀûÀ̰í, µµ´ö °ü½ÀÀÇ ¹ßÀü ´Ü°è¿Í »ó°ü ¾øÀÌ ÀÛ¿ëÇß´Ù.
83:7.2 (928.3) ¿ø½Ã ¹ÎÁ·µé
»çÀÌ¿¡¼´Â °Ü¿ì °áÈ¥ÀÇ ¾à Àý¹ÝÀÌ ¸¸Á·½º·¯¿î °ÍÀÌ ÆÇ¸íµÇ¾ú´Ù. À̺°ÀÇ °¡Àå ÈçÇÑ ¿øÀÎÀº ¾ÆÀ̰¡ ¾ø´Â °ÍÀ̾ú°í,
À̸¦ ¾ðÁ¦³ª ¾Æ³»ÀÇ Å¿À¸·Î µ¹·È´Ù. ¾ÆÀ̸¦ ³ºÁö ¸øÇÏ´Â ¾Æ³»´Â ¿µ ¼¼°è¿¡¼ ¹ìÀÌ µÈ´Ù°í ¹Ï¾ú´Ù. ´õ ¿ø½ÃÀû
°ü½À ¹Ø¿¡¼ ³²ÀÚ È¥ÀÚÀÇ ¼±ÅÃÀ¸·Î ÀÌÈ¥(×îûæ)ÀÌ ÀÌ·ç¾îÁ³°í, ¾î¶² ¹ÎÁ·µé »çÀÌ¿¡¼ ÀÌ ±âÁØÀº 20¼¼±â±îÁö Áö¼ÓÇØ
¿Ô´Ù.
83:7.3 (928.4) µµ´ö °ü½ÀÀÌ
ÁøÈÇÔ¿¡ µû¶ó¼, ¾î¶² ºÎÁ·µéÀº µÎ °¡Áö ÇüÅÂÀÇ °áÈ¥À» °³¹ßÇß´Ù. º¸ÅëÀÇ °áÈ¥Àº ÀÌÈ¥À» Çã¶ôÇßÀ¸¸ç, »çÁ¦°¡
¸ÎÀº °áÈ¥Àº À̺°À» Çã¶ôÇÏÁö ¾Ê¾Ò´Ù. ¾Æ³» »çµéÀ̱â¿Í ¾Æ³»ÀÇ ÁöÂü±ÝÀÇ ½ÃÀÛÀº, °áÈ¥ÀÇ ½ÇÆÐ¿¡ µû¸¥ Àç»ê ¹úÄ¢À»
µé¿©¿ÈÀ¸·Î½á À̺°À» ÁÙÀÌ´Â µ¥ Å©°Ô ±â¿©Çß´Ù. ±×¸®°í Á¤¸»·Î, ÀÌ °í´ëÀÇ Àç»ê ¿äÀÎÀÌ Çö´ëÀÇ ¸¹Àº °áÇÕÀ» ¾ÈÁ¤½ÃŲ´Ù.
83:7.4 (928.5) °øµ¿Ã¼¿¡¼
½ÅºÐ, ±×¸®°í Àç»ê Ư±ÇÀÌ ÁÖ´Â »çȸÀû ¾Ð·ÂÀº ¾ðÁ¦³ª °áÈ¥ ±Ý±â¿Í °ü½ÀÀÇ À¯Áö¿¡ È¿·ÂÀÌ ÀÖ¾ú´Ù. ¿À·£ ¼¼¿ù¿¡
°ÉÃļ °áÈ¥Àº ²ÙÁØÈ÷ Áøº¸ÇØ ¿Ô°í Çö´ëÀÇ ¼¼»ó¿¡¼ Áøº¸µÈ ±âÃÊ À§¿¡ ¼ ÀÖ´Ù. °³ÀÎÀÇ ¼±Å᪻õ·Î¿î ÀÚÀ¯¡ª¸¦
¹«Ã´ Å©°Ô »ý°¢ÇÏ´Â ¹ÎÁ·µé »çÀÌ¿¡¼ ³Î¸® ºÒ¸¸ÀÌ ÆÛÁüÀ¸·Î ¾Æ½½¾Æ½½ÇÏ°Ô °ø°ÝÀ» ¹Þ´Âµ¥µµ ±×·¸´Ù. Áøº¸µÈ Á¾Á·µé
»çÀÌ¿¡¼ ÀÌ·¯ÇÑ ÀûÀÀÀÇ °Ýº¯Àº °©Àڱ⠻çȸÀÇ ÁøÈ°¡ °¡¼ÓµÇ´Â °á°ú·Î¼ ³ªÅ¸³ªÁö¸¸, ±×º¸´Ù Áøº¸ÇÏÁö ¸øÇÑ ¹ÎÁ·µé
»çÀÌ¿¡¼ °áÈ¥Àº °è¼Ó ¹ø¼ºÇϸç, ´õ ¿À·¡ µÈ °ü½ÀÀÇ Áöµµ¸¦ ¹ÞÀ¸¸ç õõÈ÷ °³·®µÈ´Ù.
83:7.5 (928.6) °áÈ¥¿¡
ÀÌ»óÀûÀÌÁö¸¸ ±ØµµÀÇ °³ÀÎÁÖÀÇÀû »ç¶ûÀÇ µ¿±â°¡ ´õ ³°°í ¿À·§µ¿¾È È®¸³µÈ Àç»ê µ¿±â¸¦ »õ·Î °©Àڱ⠴ëüÇÑ °ÍÀº
ºÒ°¡ÇÇÇÏ°Ô °áÈ¥ Á¦µµ¸¦ ÀϽà ºÒ¾ÈÇÏ°Ô ¸¸µé¾ú´Ù. »ç¶÷ÀÌ °áÈ¥ÇÏ´Â µ¿±â´Â ¾ðÁ¦³ª ½ÇÁ¦ÀÇ °áÈ¥ µµ´öÀ» ÈξÀ ´É°¡ÇßÀ¸¸ç,
19¼¼±â¿Í 20¼¼±â¿¡ °áÈ¥¿¡ ´ëÇÑ ¼¾çÀÇ ÀÌ»óÀº, ÀÚ±â Áß½ÉÀÌ°í °Ü¿ì ¾ó¸¶Å ÅëÁ¦µÈ, Á¾Á·µéÀÇ ¼º(àõ) Ãæµ¿À»
°©Àڱ⠲±Ãæ ¶Ù¾î³Ñ¾ú´Ù. ¾î´À »çȸ¿¡¼µµ °áÈ¥ÇÏÁö ¾ÊÀº »ç¶÷µéÀÌ Å« ¹«¸®·Î Á¸ÀçÇÏ´Â °ÍÀº µµ´ö °ü½ÀÀÌ ÀϽÃ
ºØ±«Çϰųª °úµµ±â¿¡ ÀÖÀ½À» °¡¸®Å²´Ù.
83:7.6 (928.7) °áÈ¥ÀÇ
ÁøÂ¥ ½ÃÇèÀº, ±ä ¼¼¿ùÀ» ÅëÇØ¼ ³»³», °è¼ÓµÈ Ä£¹Ð¼ºÀ̾ú°í, À̰ÍÀº ¸ðµç °¡Á· »ýȰ¿¡¼ ºÒ°¡ÇÇÇÑ °ÍÀÌ´Ù. ¿Â°®
Ç㿵¿¡ Ž´ÐÇϰí ÀÚÁ¸½ÉÀ» ÃæºÐÈ÷ ¸¸Á·½Ãų °ÍÀ» ±â´ëÇϵµ·Ï ±³À°¹Þ°í, Á¦¸Ú´ë·Î ÇàÇÏ°í ¹ö¸© ¾ø´Â µÎ ÀþÀºÀÌ´Â
µµÀúÈ÷ °áÈ¥ÇÏ°í °¡Á¤(Ê«ïÔ)À» ÀÏÀ¸Å°´Â ÀÏ¡ªÀڱ⸦ °¨Ãß°í, ÀýÃæÇϰí, Çå½ÅÇϰí, ¾ÆÀ̵éÀÇ ±³¾ç¿¡ ¾Æ³¦¾øÀÌ Çå½ÅÇÏ´Â
ÀÏ»ýÀÇ Çùµ¿ °ü°è¡ª¿¡ µµÀúÈ÷ Å©°Ô ¼º°øÇϱ⸦ ¹Ù¶ö ¼ö ¾ø´Ù.
83:7.7 (929.1) Çö´ëÀÇ
¼¾ç ¹ÎÁ·µé »çÀÌ¿¡¼ ´Ã¾î³ª´Â ÀÌÈ¥ °æÇâÀº ±¸È¥(Ï´ûæ)¿¡ µé¾î°¡´Â °íµµÀÇ »ó»ó·Â°ú ȯ»óÀû ³¶¸¸¿¡ ´ëü·Î Ã¥ÀÓÀÌ
ÀÖÀ¸¸ç, À̰ÍÀº ¸ðµÎ ¿©ÀÚÀÇ °³ÀÎÀû ÀÚÀ¯°¡ Ä¿Áö°í °æÁ¦Àû ÀÚÀ¯°¡ ´Ã¾î³²À¸·Î ´õ¿í ±î´Ù·Ó°Ô µÈ´Ù. ½¬¿î ÀÌÈ¥Àº,
±×°ÍÀÌ ÀÚÁ¦ÀÇ ºÎÁ·À̳ª Á¤»óÀ¸·Î ÀΰÝÀÚÀÇ Á¶Á¤ÀÌ ½ÇÆÐÇÑ °á°úÀÏ ¶§, ¾ÆÁÖ ÃÖ±Ù¿¡, ¶Ç ¾ÆÁÖ ¸¹Àº °³ÀÎÀû ±«·Î¿ò°ú
Á¾Á·ÀÇ °íÅëÀ» °ÞÀº °á°ú·Î¼ »ç¶÷ÀÌ ¹þ¾î³µ´ø ±× Åõ¹ÚÇÑ »çȸ ´Ü°è·Î °ðÀå µ¹¾Æ°¡µµ·Ï À̲ø »ÓÀÌ´Ù.
83:7.8 (929.2) ±×·¯³ª
»çȸ°¡ ¾î¸°¾ÆÀÌ¿Í ÀþÀºÀ̸¦ ÀûÀýÈ÷ ±³À°ÇÏÁö ¸øÇϰí, »çȸ Áú¼°¡ Àû´çÇÑ °áÈ¥ Àü ÈÆ·ÃÀ» ¸¶·ÃÇÏÁö ¸øÇÏ´Â ÇÑ,
Çö¸íÇÏÁö ¸øÇÏ°í ¹Ì¼÷ÇÏ°í ¾î¸° ÀÌ»óÁÖÀÇ·Î °áÈ¥¿¡ ÁøÀÔÇÏ´Â °ÍÀ» °áÁ¤ÇØ¾ß ÇÏ´Â ÇÑ, ±×µ¿¾È¸¸Å ÀÌÈ¥ÀÌ À¯ÇàÇÒ
°ÍÀÌ´Ù. »çȸ Áý´ÜÀÌ ÀþÀºÀ̵鿡°Ô °áÈ¥ Áغñ¸¦ ¸¶·ÃÇØ ÁÖÁö ¸øÇÏ´Â ÇÑ, ±× ¹üÀ§±îÁö ÀÌÈ¥Àº »çȸÀÇ ¾ÈÀü ¹ëºê·Î¼
ÀÛ¿ëÇØ¾ß Çϸç, À̰ÍÀº ÁøÈÇÏ´Â µµ´ö °ü½ÀÀÌ ±Þ¼ÓÈ÷ ¼ºÀåÇÏ´Â ½Ã´ë¿¡, ´õ¿í ³ª»Û »óȲÀ» ¹æÁöÇÑ´Ù.
83:7.9 (929.3) ¿¾ »ç¶÷µéÀº
²À ¿À´Ã³¯ÀÇ ¾î¶² »ç¶÷µé¸¸ÅÀ̳ª °áÈ¥À» ÁøÁöÇÏ°Ô ¿©±ä µíÇÏ´Ù. Çö´ë¿¡ ¼º±ÞÇÏ°í ¼º°øÇÏÁö ¸øÇÑ ¸¹Àº °áÈ¥Àº,
ÀþÀº ³²³à°¡ ¦Áþ´Â ÀÚ°ÝÀ» °®Ãß°Ô ÇÏ´Â ¿¾ °ü½Àº¸´Ù Å©°Ô °³¼±µÈ °Íó·³ º¸ÀÌÁö ¾Ê´Â´Ù. Çö´ë »çȸÀÇ Å« ¸ð¼øÀº
»ç¶ûÀ» ³ôÀÌ°í °áÈ¥À» ÀÌ»óÀ¸·Î ¸¸µé¸é¼, ÀÌ µÎ °¡Áö¸¦ öÀúÈ÷ °Ë»çÇÏ·Á°í ÇÏÁö ¾Ê´Â °ÍÀÌ´Ù.
¡ãTop
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7. The Dissolution of Wedlock
83:7.1 In the early evolution of the marital
mores, marriage was a loose union which could be terminated
at will, and the children always followed the mother; the mother-child
bond is instinctive and has functioned regardless of the developmental
stage of the mores.
83:7.2 Among primitive peoples only about one half the marriages
proved satisfactory. The most frequent cause for separation
was barrenness, which was always blamed on the wife; and childless
wives were believed to become snakes in the spirit world. Under
the more primitive mores, divorce was had at the option of the
man alone, and these standards have persisted to the twentieth
century among some peoples.
83:7.3 As the mores evolved, certain tribes developed two forms
of marriage: the ordinary, which permitted divorce, and the
priest marriage, which did not allow for separation. The inauguration
of wife purchase and wife dowry, by introducing a property penalty
for marriage failure, did much to lessen separation. And, indeed,
many modern unions are stabilized by this ancient property factor.
83:7.4 The social pressure of community standing and property
privileges has always been potent in the maintenance of the
marriage taboos and mores. Down through the ages marriage has
made steady progress and stands on advanced ground in the modern
world, notwithstanding that it is threateningly assailed by
widespread dissatisfaction among those peoples where individual
choice-a new liberty-figures most largely. While these upheavals
of adjustment appear among the more progressive races as a result
of suddenly accelerated social evolution, among the less advanced
peoples marriage continues to thrive and slowly improve under
the guidance of the older mores.
83:7.5 The new and sudden substitution of the more ideal but
extremely individualistic love motive in marriage for the older
and long-established property motive, has unavoidably caused
the marriage institution to become temporarily unstable. Man's
marriage motives have always far transcended actual marriage
morals, and in the nineteenth and twentieth centuries the Occidental
ideal of marriage has suddenly far outrun the self-centered
and but partially controlled sex impulses of the races. The
presence of large numbers of unmarried persons in any society
indicates the temporary breakdown or the transition of the mores.
83:7.6 The real test of marriage, all down through the ages,
has been that continuous intimacy which is inescapable in all
family life. Two pampered and spoiled youths, educated to expect
every indulgence and full gratification of vanity and ego, can
hardly hope to make a great success of marriage and home building-a
life-long partnership of self-effacement, compromise, devotion,
and unselfish dedication to child culture.
83:7.7 The high degree of imagination and fantastic romance
entering into courtship is largely responsible for the increasing
divorce tendencies among modern Occidental peoples, all of which
is further complicated by woman's greater personal freedom and
increased economic liberty. Easy divorce, when the result of
lack of self-control or failure of normal personality adjustment,
only leads directly back to those crude societal stages from
which man has emerged so recently and as the result of so much
personal anguish and racial suffering.
83:7.8 But just so long as society fails to properly educate
children and youths, so long as the social order fails to provide
adequate premarital training, and so long as unwise and immature
youthful idealism is to be the arbiter of the entrance upon
marriage, just so long will divorce remain preval!ent. And in
so far as the social group falls short of providing marriage
preparation for youths, to that extent must divorce function
as the social safety valve which prevents still worse situations
during the ages of the rapid growth of the evolving mores.
83:7.9 The ancients seem to have regarded marriage just about
as seriously as some present-day people do. And it does not
appear that many of the hasty and unsuccessful marriages of
modern times are much of an improvement over the ancient practices
of qualifying young men and women for mating. The great inconsistency
of modern society is to exalt love and to idealize marriage
while disapproving of the fullest examination of both.
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8.
°áÈ¥ÀÇ ÀÌ»óÈ
83:8.1 (929.4) ±Ã±Ø¿¡ °¡Á¤À¸·Î À̲ô´Â
°áÈ¥Àº Á¤¸»·Î »ç¶÷ÀÇ °¡Àå °í±ÍÇÑ Á¦µµÀÌÁö¸¸, ±× º»ÁúÀº Àΰ£ÀûÀÌ´Ù. °áÈ¥À» °áÄÚ ¼º»ç(á¡ÞÀ)¶ó°í ºÎ¸£Áö ¸»¾Ò¾î¾ß
Çß´Ù. ¼Â Á·¼Ó »çÁ¦µéÀº °áÈ¥À» Á¾±³ ÀǽÄ(ëðãÒ)À¸·Î ¸¸µé¾ú´Ù. ±×·¯³ª ¿¡µ§ µÚ¿¡ ¼öõ ³â µ¿¾È, ¦Áþ±â´Â
¼øÀüÈ÷ »çȸ¿Í ½Ã¹ÎÀÇ Á¦µµ·Î¼ °è¼ÓµÇ¾ú´Ù.
83:8.2 (929.5) Àΰ£ÀÇ
°ü°è¸¦ ½ÅÀÇ °ü°è¿Í ºñ±³ÇÏ´Â °ÍÀº ´ë´ÜÈ÷ À¯°¨½º·´´Ù. °áÈ¥°ú °¡Á¤ °ü°è¿¡¼ ³²Æí°ú ¾Æ³»ÀÇ ¿¬ÇÕÀº ÁøÈ ¼¼°è¿¡¼
ÇÊ»çÀÚÀÇ ¹°ÁúÀû ±â´ÉÀÌ´Ù. Á¤¸»·Î ³²Æí°ú ¾Æ³»°¡ Áøº¸ÇÏ·Á°í Àΰ£À¸·Î¼ ÁøÁöÇÑ ³ë·ÂÀ» ±â¿ïÀÎ °á°ú·Î ¸¹Àº ¿µÀû
Áøº¸°¡ ÀϾ ¼öµµ ÀÖ´Â °ÍÀÌ Âü¸»ÀÌÁö¸¸, À̰ÍÀº °áÈ¥ÀÌ ¹Ýµå½Ã ½Å¼ºÇÔÀ» ¶æÇÏÁö ¾Ê´Â´Ù. ¿µÀû Áøº¸´Â Àΰ£ÀÇ
³ë·ÂÀ» ´Ù¸¥ ¹æÇâ¿¡ ÁøÁöÇÏ°Ô Àû¿ëÇÏ´Â °á°ú·Î¼ »ý±ä´Ù.
83:8.3 (929.6) °áÈ¥Àº
Á¶ÀýÀÚ¿Í »ç¶÷ÀÇ °ü°è³ª, ¶Ç´Â ±×¸®½ºµµ ¹Ì°¡¿¤°ú Àΰ£ ÇüÁ¦ »çÀÌÀÇ Ä£±³¿Íµµ ÂüÀ¸·Î °ßÁÙ ¼ö ¾ø´Ù. ¾î¶² ¸é¿¡¼µµ
±×·¯ÇÑ °ü°è´Â ³²Æí°ú ¾Æ³»ÀÇ °áÇÕ°ú µµÀúÈ÷ ºñ±³ÇÒ ¼ö ¾ø´Ù. ÀÌ·¯ÇÑ °ü°è¿¡ ´ëÇÑ Àΰ£ÀÇ À߸øµÈ »ý°¢ÀÌ °áÈ¥ÀÇ
ÁöÀ§¿¡ ´ëÇÏ¿© ±×·¸°Ô ¸¹Àº È¥¶õÀ» ÀÏÀ¸Ä×´Ù´Â °ÍÀº ¾ÆÁÖ À¯°¨½º·¯¿î ÀÏÀÌ´Ù.
83:8.4 (929.7) °áÈ¥ÀÌ
½ÅÀÇ ÇàÀ§·Î ÀÎÇÏ¿© ¸Î¾îÁ³´Ù°í ¾î¶² Áý´ÜÀÇ ÇÊ»çÀÚµéÀÌ »ó»óÇÑ °Íµµ ¶ÇÇÑ À¯°¨½º·´´Ù. ±×·¯ÇÑ ¹ÏÀ½Àº, °è¾àÇÑ
´ç»çÀÚÀÇ »óȲÀ̳ª ¼Ò¸Á°ú »ó°ü ¾øÀÌ, °áÈ¥ »óŰ¡ Ãë¼ÒµÉ ¼ö ¾ø´Ù´Â °³³äÀ¸·Î ¹Ù·Î À̲ö´Ù. ±×·¯³ª °áÈ¥ÀÌ Ãë¼ÒµÇ´Â
»ç½Ç ÀÚü°¡ ¹Ù·Î, ½ÅÀÌ ±×·¯ÇÑ ¿¬ÇÕ¿¡ °ü·ÃµÈ ´ç»çÀÚ°¡ ¾Æ´Ï¶ó´Â °ÍÀ» °¡¸®Å²´Ù. Çϳª´ÔÀÌ ¾î¶² µÎ ¹°°ÇÀ̳ª
»ç¶÷À» ÇÔ²² ÀÏ´Ü ÇÕÃÄ ³õ¾ÒÀ¸¸é, ½ÅÀÇ ¶æÀÌ ±×µéÀÌ ºÐ¸®µÇ¶ó°í ¼±Æ÷ÇÒ ¶§±îÁö, ±×µéÀº ±×·¸°Ô ÇÕÃÄÁø ä·Î ³²¾Æ
ÀÖÀ» °ÍÀÌ´Ù. ±×·¯³ª Àΰ£ÀÇ Á¦µµÀÎ °áÈ¥¿¡ °üÇØ¼ ¸»Çϸé, ¼ºÁú°ú ±â¿øÀÌ ¼øÀüÈ÷ Àΰ£Àû °áÈ¥°ú ´ëÁ¶Çؼ, ¾î´À
°áÈ¥ÀÌ ¿ìÁÖ °¨µ¶ÀÚµéÀÇ ½ÂÀÎÀ» ¹ÞÀ» ¼ö ÀÖ´Â ¿¬ÇÕÀΰ¡ ¸»ÇÏ·Á°í ´©°¡ °¨È÷ ÆÇ´ÜÀ» ³»¸®°Ú´Â°¡?
83:8.5 (930.1) ±×·±µ¥µµ,
³ôÀº °÷ÀÇ ±¸Ã¼µé¿¡´Â ÀÌ»óÀû °áÈ¥ÀÌ ÀÖ´Ù. °¢ Áö¿ª ü°èÀÇ ¼¿ï¿¡´Â Çϳª´ÔÀÇ ¹°Áú ¾Æµé°ú µþµéÀÌ, °áÈ¥ÀÇ ²ö
¼Ó¿¡¼, ±×¸®°í ÀÚ½ÄÀ» ³º°í ±â¸£´Â ¸ñÀûÀ¸·Î, ³²³à°¡ ¿¬ÇÕÇÏ´Â, ÃÖ°í¿¡ À̸¥ ÀÌ»óÀ» º¸¿©ÁØ´Ù. °á±¹, ÇÊ»çÀÚÀÇ
ÀÌ»óÀû °áÈ¥Àº Àΰ£ÀûÀ¸·Î ½Å¼ºÇÏ´Ù.
83:8.6 (930.2) °áÈ¥Àº
¾ðÁ¦³ª Çö¼¼ÀÇ ÀÌ»óÀûÀÎ °Í¿¡ ´ëÇÏ¿© »ç¶÷ÀÌ °¡Áø ÃÖ°íÀÇ ²ÞÀ̾ú°í ¾ÆÁ÷µµ ±×·¸´Ù. ºñ·Ï ÀÌ ¾Æ¸§´Ù¿î ²ÞÀÌ ÀüºÎ
ÀÌ·ç¾îÁö´Â ÀÏÀÌ µå¹°¾îµµ, ±× ²ÞÀº ¿µÈ·Î¿î ÀÌ»óÀ¸·Î¼ ¿À·¡ °¡¸ç, Àΰ£ÀÇ ÇູÀ» À§ÇÏ¿© ´õ¿í ³ë·ÂÇϵµ·Ï Áøº¸ÇÏ´Â
Àηù¸¦ ´Ã À¯È¤ÇÑ´Ù. ±×·¯³ª °¡Á· »ýȰ¿¡¼ ¼·Î °ü°è¸¦ °¡Áö´Â °¡È¤ÇÑ ¿ä±¸ ¼Ó¿¡ ÷º¡ ¶Ù¾îµé±â Àü¿¡, ÀþÀº
³²³à´Â °áÈ¥ÀÇ Çö½Ç¿¡ °üÇÏ¿© ´õ·¯ ¹è¿ö¾ß ¸¶¶¥ÇÏ´Ù. ÀþÀº ¸¶À½¿¡ ÀÌ»óÀ¸·Î »ý°¢ÇÏ´Â °ÍÀº ¾î´À Á¤µµ °áÈ¥ ÀüÀÇ
½Ç¸ÁÀ¸·Î ´©±×·¯Á®¾ß ÇÑ´Ù.
83:8.7 (930.3) ±×·¯³ª
ÀþÀºÀ̰¡ °áÈ¥À» ÀÌ»óÀ¸·Î »ý°¢ÇÏ´Â °ÍÀ» ³ª¹«¶ó¼´Â ¾È µÈ´Ù. ±×·¯ÇÑ ²ÞÀº °¡Á· »ýȰÀÇ ¹Ì·¡ ¸ñÇ¥¸¦ ´«À¸·Î º¸´Â
°ÍÀÌ´Ù. ÀÌ·¯ÇÑ Åµµ´Â °áÈ¥, ±×¸®°í ±× µÚ¿¡ °¡Á· »ýȰÀÇ ½Ç¿ëÀûÀÌ°í Æò¹üÇÑ ¿ä°ÇÀ» ±ú´Ý´Â µ¥ »ç¶÷À» ¹«µð°Ô
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83:8.8 (930.4) °áÈ¥ÀÇ
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8. The Idealization of Marriage
83:8.1 Marriage which culminates in the
home is indeed man's most exalted institution, but it is essentially
human; it should never have been called a sacrament. The Sethite
priests made marriage a religious ritual; but for thousands
of years after Eden, mating continued as a purely social and
civil institution.
83:8.2 The likening of human associations to divine associations
is most unfortunate. The union of husband and wife in the marriage-home
relationship is a material function of the mortals of the evolutionary
worlds. True, indeed, much spiritual progress may accrue consequent
upon the sincere human efforts of husband and wife to progress,
but this does not mean that marriage is necessarily sacred.
Spiritual progress is attendant upon sincere application to
other avenues of human endeavor.
83:8.3 Neither can marriage be truly compared to the relation
of the Adjuster to man nor to the fraternity of Christ Michael
and his human brethren. At scarcely any point are such relationships
comparable to the association of husband and wife. And it is
most unfortunate that the human misconception of these relationships
has produced so much confusion as to the status of marriage.
83:8.4 It is also unfortunate that certain groups of mortals
have conceived of marriage as being consummated by divine action.
Such beliefs lead directly to the concept of the indissolubility
of the marital state regardless of the circumstances or wishes
of the contracting parties. But the very fact of marriage dissolution
itself indicates that Deity is not a conjoining party to such
unions. If God has once joined any two things or persons together,
they will remain thus joined until such a time as the divine
will decrees their separation. But, regarding marriage, which
is a human institution, who shall presume to sit in judgment,
to say which marriages are unions that might be approved by
the universe supervisors in contrast with those which are purely
human in nature and origin?
83:8.5 Nevertheless, there is an ideal of marriage on the spheres
on high. On the capital of each local system the Material Sons
and Daughters of God do portray the height of the ideals of
the union of man and woman in the bonds of marriage and for
the purpose of procreating and rearing offspring. After all,
the ideal mortal marriage is humanly sacred.
83:8.6 Marriage always has been and still is man's supreme dream
of temporal ideality. Though this beautiful dream is seldom
realized in its entirety, it endures as a glorious ideal, ever
luring progressing mankind on to greater strivings for human
happiness. But young men and women should be taught something
of the realities of marriage before they are plunged into the
exacting demands of the interassociations of family life; youthful
idealization should be tempered with some degree of premarital
disillusionment.
83:8.7 The youthful idealization of marriage should not, however,
be discouraged; such dreams are the visualization of the future
goal of family life. This attitude is both stimulating and helpful
providing it does not produce an insensitivity to the realization
of the practical and commonplace requirements of marriage and
subsequent family life.
83:8.8 The ideals of marriage have made great progress in recent
times; among some peoples woman enjoys practically equal rights
with her consort. In concept, at least, the family is becoming
a loyal partnership for rearing offspring, accompanied by sexual
fidelity. But even this newer version of marriage need not presume
to swing so far to the extreme as to confer mutual monopoly
of all personality and individuality. Marriage is not just an
individualistic ideal; it is the evolving social partnership
of a man and a woman, existing and functioning under the current
mores, restricted by the taboos, and enforced by the laws and
regulations of society.
83:8.9 Twentieth-century marriages stand high in comparison
with those of past ages, notwithstanding that the home institution
is now undergoing a serious testing because of the problems
so suddenly thrust upon the social organization by the precipitate
augmentation of woman's liberties, rights so long denied her
in the tardy evolution of the mores of past generations.
83:8.10 [Presented by the Chief of Seraphim stationed on Urantia.]
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