CHAPTER XVII.

NATURAL MARRIAGE.
What constitutes natural human marriage is, as yet, an un- settled question in the mind of the average student.
The school of physical science faces certain facts of social development which are hard to reconcile with its preconceived theories as to the meaning and purpose of marriage.
It observes, first, that promiscuity in the sex relation is al- most unknown in human society; secondly, that the masculine half of humanity inclines to polygamy either by law or in defiance of law; and thirdly, that prostitution is the universal accompani- ment of all social life, primitive or highly developed. Finally it discovers that monogamous union is adopted by the most highly developed nations and individuals.
If the sex relation, as physical materialism claims, were a mere matter of sex appetite, there appears to be no scientific reason why promiscuity should not have been the true and natural sex relation.
The fact, however, that there is a universal tendency directly opposed to promiscuity, should suggest to the scientist that there is a universal principle involved. Physical science finds no better explanation for this phenomenon than a "caprice" or an "inex- plicable" fancy which causes one individual to seek union with another particular individual. While it can but admit that this peculiarity of individual preference is a fact and factor in sex selection, physical science fails to follow the clue to a scientific solution.
To say that general promiscuity is prevented by caprice or even by individual fancy, is in no sense an explanation of why
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such caprice or fancy arises, nor why it is so universal and per- sistent in its demands.
On the contrary, this phenomenon clearly opens the way for those explanations which Natural Science has to offer. It plain- ly suggests that spiritual principle of affinity, or law of corre- spondence, by which the higher science explains "individual pref- erence" as a universal law.
While physical science admits that promiscuity is not the natural relation of the human sex, it finds, however, that either polygamy or prostitution has characterized all times, all peoples, and all forms of government. It, therefore, and very logically, holds that a certain range of choice in the sex relation is both natural and desirable.
To one familiar with physical life and development only, but unfamiliar with spiritual laws and principles, this would appear to be an inevitable conclusion.
On the other hand, physical science admits that rational regu- lation of this natural sex relation has proved highly beneficial. It confesses that the highest types of societies and individuals are found under monogamous systems. It concedes that the most progressive nations adopt monogamy by law and public practice. It observes, further, that monogamous and indissoluble marriage is the ideal of the most highly cultured individuals.
This leaves physical science in a difficult position. It must now explain why an "unnatural" regulation of the sex relation produces the best results both in society and upon the individual. It must explain why the ideals of the most highly developed, uni- versally point to "unnatural," monogamous marriage.
Physical science cannot answer these questions, inasmuch as the answer involves certain definite knowledge of the spiritual principle involved in marriage. Here, as elsewhere, the higher science supplements the modern school and offers to explain these apparently contradictory facts. It proceeds by answering directly that initial inquiry as to what constitutes natural mar- riage.
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Nature declares that monogamy is the natural marriage rela- tion, and that indissoluble union is the intent of natural law. The proof of this declaration rests, primarily, upon that universal spiritual principle which impels every entity to seek vibratory correspondence or self-adjustment in another like individual of opposite polarity.
Secondarily, the proof in question rests upon the commonest facts and experiences of human life, viz., the expectation, the hope and desire (of every normal man and woman), which point to some one individual as the ideal and inseparable lover and companion.
Physical materialism sees in the institution of marriage noth- ing but the "regulation of the sex appetite" in the interests of species. Nevertheless, in its study of the evolution of marriage it admits those facts which weaken that assumption and clearly sustain the deductions of Natural Science.
One important fact illustrating the natural spiritual law of selection is given by M. Letorneau in connection with the sub- ject of promiscuity in sex relations.
The author says:* "We are warranted in believing that the very inferior stage of promiscuity has never been other than exceptional in humanity. If it has existed here and there, it is, that by the very reason of the relative superiority of his intelli- gence, man is less rigorously subject to general laws, and that he knows sometimes how to modify or infringe them; there is more room for caprice in his existence than in the life of the ani- mals."
This "general law" referred to by this eminent French au- thority, is none other than the general law of affinity which guides the animal, and ordinarily the human, in sex selection. This "general law," as already explained, is none other than the law of individual preference. This law, though permitting an experimental range of choice, yet discourages promiscuity.
*"The Evolution of Marriage," p. 38.
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Physical science is correct in assuming that man may defeat this general law by reason of a more independent will and indi- vidual powers of execution. Physical disease and deformity and mental and moral degeneracy testify to man's ability to defy and contravene the universal spiritual laws of Nature.
The fact that man is not generally promiscuous in sex rela- tions leads physical science to rightly regard such practice as unnatural. It is, however, led to other conclusions concerning polygamy. From history and observation the physical scien- tist concludes that the natural sex relation is polygamous, that is, upon the masculine side. In support of this theory it cites the almost universal practice in savage and semi-barbarous life. It refers to the various forms of slavery, to the legal concubinate, and to divers forms of religious polygamy. It reinforces this evidence by the indisputable fact of prostitution in all countries, among all grades of development, in all races and under all re- ligions.
The author, in referring to prostitution, which is the same in principle as polygamy, says :* "To sum up, the origin of prosti- tution goes back to the most primitive societies; it is anterior to all forms of marriage, and it has persisted down to our own day in every country, and whatever might be race, religion, form of government, or conjugal regime prevailing. Taken by itself, it would suffice to prove that monogamy is a type of marriage to which mankind has found it very difficult to bend itself."
These facts it were idle to dispute.
The conclusions of physical science, based upon these facts, are perfectly logical — from the physical scientist's point of view.
Physical science concludes from these undeniable facts that polygamy, or a certain range of choice, is the natural sex rela- tion. It makes other discoveries, however. It finds that mo- nogamy is adopted by the most highly developed peoples ; and further, that the ideal of marriage entertained by the finest indi-
*"The Evolution of Marriage," p. 160.
NATURAL MARRIAGE. 337
vidual types, is universally a monogamous and indissoluble union. From this, physical science is forced to concede that monogamy accompanies the highest national and individual de- velopment.
As will be seen, the two sets of facts and several conclusions lead physical science into a paradox. It first declares that po- lygamous sex relations must be natural. Next, it admits that monogamy accompanies the highest national and individual de- velopment. This leaves the physical scientist in the position of declaring that natural law does not produce the best results for man; or the reverse, that man reaches the highest development under direct violation of natural law.
It will be recalled that physical science holds that the insti- tution of marriage has no other meaning than "regulation of the sex appetite." It finds, nevertheless, that the best results as to reproduction are effected by love unions, or union by individual choice. On the strength of this fact a third proposition is added.
The physical scientist has already declared :
(1) That polygamy appears to be a natural relation.
(2) That monogamy accompanies the highest known devel- opment.
He now adds his third proposition, which, to say the least, is inconsistent with the second. Satisfied that love unions pro- duce the finest progeny, the scientist therefore concludes, not merely that love marriages should be encouraged, but he de- clares that the individual should be permitted to form as many love marriages as he chooses. This conclusion of the scientist is clearly stated in his chapter on "Marriage of the Future." The author says in substance: "Marriage, if monogamous, should be made and dissolved at pleasure."
Thus quoting this bald proposition, makes it appear more repulsive than when presented in the author's attractive style. The theories of physical science, however, like other monstrosi- ties, are always rendered more repulsive when stripped of an attractive garb. 22
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The position taken by this eminent French scholar is not exceptional. His bold proposition quite accords with the moral philosophy of Darwinism and the entire school of modern phys- ical science.
This, however, is a position which the great common sense of civilization will condemn. It is an extreme position, possible only to minds that have become so engrossed with the functions of physical nature as to lose sight of those higher laws and prin- ciples which govern intelligent and moral nature. This is a position which reduces man to the animal, levels love to a matter of lust, and eliminates the question of moral responsibility in the family relation.
The natural corollary to this singular proposition is frankly set forth when the writer admits that his scientific system would mean that children become wards of the state, cared for by public officials at public expense. This "improved" system, it will be seen, eliminates the parents and natural guardians. It discards, as unnecessary, parental and family love which have so long been regarded as the foundation of the social order.
This, however, is a logical outcome of Darwinian doctrine. Here we have, not merely a marital, but a social, educational and ethical system outlined upon the theory that "man is a mammal like any other with a better cerebral development than a horse or a dog."
Thus, in the very face of a system which admittedly accom- panies the highest development on earth, it is suggested that we substitute a practically free selection; plainly speaking, a suc- cessive polygamy sanctioned by law. Here we have it seriously suggested that parents be relieved of their natural and moral re- sponsibility for their own children, and that children be deprived of parental love and personal influence whenever those parents desire to form other ties. We have also a marriage system pro- posed that shall be governed by the caprice or passion or self- interest of the individual.
Physical science rightfully defines promiscuity as an unnat-
NATURAL MARRIAGE. 339
ural practice. It states facts when it claims that polygamy or prostitution has been or is the accompaniment of all grades of social development. It is also correct in assuming that strict monogamy characterizes the highest civilization, and that it is best for the whole people. It is right again when it finds that the best results as to reproduction depend upon love unions.
Herbert Spencer was partly right when he said: "A time will come when union by affection will be considered the most important, and union in the name of the law the least important, and men will hold in reprobation those conjugal unions in which union by affection is dissolved."
Mr. Spencer, however, might better have said, the time will come when husbands and wives who have ceased to respect and love each other will abstain from all intimate relations; or, the time will come when the mismated will cheerfully preserve the legal form of marriage so long as mutual obligation to their own children demands such self-denial.
The evolution of marriage, up to our present system of strict monogamy, represents the evolution of the rational intelligence and the moral nature of man. If we admit that the present Christian nations of the earth represent the highest stage of evo- lution, we must also admit that its marriage system has produced the best results. The progress of civilization unquestionably proves that the rational mind and the spiritual intuitions of man set steadily toward monogamous and indissoluble union.
Such a marriage system has been made possible only by rea- son of the fact that man recognizes in himself something more than an animal. It means that he recognizes and accepts the responsibilities imposed upon a rational and moral being. It means .that little by little he rises above the animal side of his nature and conforms to regulations which satisfy the higher na- ture of the intelligent soul.
Nor could any evolution of marriage have been possible, ex- cept for the fact that man realized such restrictions as beneficial. Even the very individuals who secretly indulge and traffic in ani-
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mal propensities would not, if they could, repeal the laws which guard the physical, mental, moral, material and social well-being of the race.
When physical science talks of the "naturalness" of polygamy and prostitution, it considers merely the animal elements and im- pulses which are a part of human nature. It fails to recall that the evolution of rational intelligence and moral perceptions has been universally accompanied by a more and more rigid system of monogamous union. It ignores the fact that the highest na- ture of man universally inclines to such a system. No man, and surely no woman, well balanced morally as well as mentally, could condemn monogamy in its principle. Even the libertine and prostitute would admit it to be an essential in the develop- ment of government, society and the home.
The average individual condemns it only when he has mis- takenly assumed its obligations and is cheated of his personal happiness. Even the average of men in civilized life, those given to personal indulgences, would be the first to resent that return to barbarism which is implied by, "marriage made and dissolved at pleasure." It is safe to say that the great majority who enjoy the benefits of civilization and Christian development, would protest against any scientific system that reduces marriage to a question of individual caprice, cupidity or passion, and eliminates the responsibility of parents, consigning children to the care of the state.
The rational and moral evolution of the average man has been carried too high for serious consideration of any system which would wipe out all that makes life worth living, viz., the mutual love and loyalty of men and women in the marriage rela- tion, the moral responsibility to children, and those ideals which bind men and women and children to the home.
Nature and history sustain physical science up to a certain point. There are, however, other facts in Nature which contra- vene those theories of physical science concerning the practices of polygamy and prostitution. These other facts, at present un-
NATURAL MARRIAGE. 341
known to the physical scientist, show, on the contrary, that such practices are not the intent of Nature. These other facts go to show that such a marriage system as outlined by physical sci- ence, if universally applied, would mean the physical, intellectual and moral degradation of humanity.
Promiscuity is unnatural in that it directly contravenes the universal law of affinity. Polygamy and prostitution represent, not fulfillments of the natural law of marriage, but the effort to fulfill it.
Every entity, from atom to man, is an individual seeking vibratory correspondence in another individual of opposite po- larity. Every individual seeks a correspondence in each and all of the life elements of which it is composed. The requirements of each entity are, therefore, simple or complex, according to its place in the scale of development; for example, the mineral atom whose energies are electro-magnetic only, finds an affinity or mate more readily than a man who represents the combined elements of electro-magnetism, vito-chemical life, spiritual life, and the life of the soul.
Every human being, as a distinct individual in Nature, is a vibratory law unto himself. That is to say, he has a degree of material refinement and a rate of vibratory action in both his physical and spiritual organisms, which are distinctively his own. He has also a psychical nature, that is, a quality of intelligence and a code of morals, which are peculiar to himself.
These, indeed, are the peculiar conditions, qualities and prop- erties which constitute individuality.
Nature designs that this individual shall seek his comple- mentary half, or his polar opposite, in another individual who must be in such correspondence with himself that the two shall represent the completed individuals.
This natural law of vibration or affinity is the pathway along which Nature guides the individual in his sex selections. Indi- vidual preference, in such selection, is the only sign by which Nature informs man of his obedience to law. The scope and
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power of this principle cannot be appreciated until it is once rec- ognized as the universal guide to man in his efforts for self- completion and happiness.
Such, however, is the law which forbids promiscuity, suffers polygamy and leads on to monogamous and indissoluble union where all of its conditions are fulfilled.
Polygamy and prostitution are deplorable phases of the strug- gle for self-completion and happiness. They represent the igno- rant efforts of the undeveloped, the gross and the vicious, for self- adjustment. Both forms of sex relation are simply due to un- developed reason and a low grade of morality. In the higher science these practices are simply regarded as immature stages in human development. They are practices which may be termed experimental rather than unnatural. They are the negative means of education. That is to say, they teach man through experience that he does not find permanent satisfaction in such relations, and are practices which retard true development so long as maintained.
Polygamy and prostitution must, therefore, be classified as schools of experiment in which human intelligence learns the penalties of false sex relations.
These experiments, however, appear to have been the neces- sary trial of the law which ignorance must make in the midst of Nature's subtle principles and forces. These gross practices, in their evil results, are a part of human education. They are, there- fore, not laws of Nature, but they are lessons involved in learning the law.
Thus, polygamy and prostitution, whether immediately gov- erned by passion, ambition, avarice, vanity or religious super- stition, must be interpreted as a part of the long struggle for happiness.
No matter how coarse and repulsive those practices appear to the refined mind, science detects under all revolting detail, the universal search of the individual soul for its natural affinity and mate, for its own completion and happiness. This search, not
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for the ideal, but the real, is a long one in point of both time and experience. It represents an almost infinite series of indi- vidual steps. It involves an almost infinite number of experi- ments and mistakes. It effects an almost infinite series of im- provements.
This is proved by the stupendous fact of evolution itself, for evolution is simply the history of that search and struggle.
The rational powers of the soul element introduce new factors into the marriage relation. Students of Nature are struck with the superior order, harmony and consistency which appear to characterize the animal sex relation.
This is accounted for by the fact that the intelligent animal responds intuitionally (or instinctively) to the spiritual principle of affinity. He therefore responds to each new attraction with a readiness which makes the act appear as almost automatic. In animal life are none of those restraints or restrictions which pre- vent response to every stronger attraction. The individual ani- mal, therefore, escapes the temperamental friction which comes in human life through social and legal restraints.
In human life, however, marriage is a relation which calls for the exercise of an individual and independent reason, as well as spiritual intuition. To intelligent intuition is now added an in- dividual and rational will with the independent power of execu- tion.
To these higher and independent capacities we must attribute the errors and confusion brought into the orderly operations of the natural law of affinity. Man feels the same impulses as the animal, but he indulges or restrains them at will. Man, how- ever, has impulses which animals do not feel. These also he may gratify or deny at will. Man, like the animal, is forever seeking adjustment, but he does not seek it in exactly the same way. The animal has only his intuitions to guide him. He does not make independent rational experiments. Man, however, though continually admonished by intuition, has yet the individual power
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to reject those intuitions and to follow a path marked out by his own individual judgment.
Thus, it appears that animal intelligence employs but one method in the struggle for self-completion, while human intelli- gence employs two. This means, therefore, that the natural law governing human marriage is a higher law than the natural law governing animal marriage.
In the lower reaches of human life the individual acts of men appear, and are, almost an unbroken series of blunders and per- versions as to the general laws of Nature. Nevertheless, man is pursuing the only path possible to an independent, rationalized intelligence.
The primitive man resembles the child emerging from the unreasoning state of infancy. Indeed, child life as clearly repre- sents the evolution of individual intelligence as the prenatal de- velopment of the child represents the processes of physical evolu- tion.
Human infancy is clearly analogous to the animal stage of intelligence. It is characterized by the same passions of love, fear, anger, jealousy, etc., which move the animal. As with the animal, however, so the infant lacks the rational powers and the moral capacities which give dignity and value to adult human intelligence.
With the dawning of its reason the child clearly represents that evolutionary stage where the prepared animal organism in- spired the higher element and became the rational, living soul. During the childhood, whether of a man or a race, life is a suc- cession of experiments, mistakes and penalties. A race, just as a man, must learn the nature and effects of law and the trans- gression of law, by independent experiment.
A child generally learns the nature and effects of fire through willful meddling with it. To the burned child, therefore, fire ap- pears to be an evil. The man, however, knows that it is an essen- tial to life and when rightly, understood and controlled a benefi- cent provision in the natural order. It would be difficult to teach
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the child this truth. Unable to exercise reason, and smarting from the burn, he would naturally feel that fire is hostile to com- fort and the pursuit of happiness.
This is the seemingly hard path of human development. It is, however, the only path for a child or a man or a race of men.
The higher science declares this path to be, after all, only seemingly hard. This is said with confidence, for the end and the fruit of all this experiment and suffering are compensation to the soul, full and complete.
The Natural Scientist does not pretend that he has discovered all of the compensations which Nature has in store for man. He has, however, so far investigated Nature's plan and purpose, as to feel justified in saying that individual completion and happi- ness here and hereafter, come within the scope and intent of the law. He claims further, that the primary necessity in such an estate is an individual love relation which fulfills the natural law of selection, or marriage.
In such a relation science explains to the individual that he or she finds that correspondence, sympathy and companionship in the several planes of being which meet and satisfy the indi- vidual demands of the soul.
This is the vibratory correspondence Nature is forever seek- ing to establish. This is the harmonic relation which constitutes the highest ideal of the soul.
It is important that every individual should know that every right endeavor is a step nearer to Nature's purpose. The great general task of Nature is lightened by every individual process which refines the physical body, develops reason, and induces morality. To aid the individual in his search for this true rela- tionship, science says to him:
"The fact that you are an individual, differentiated from all others of your sex, must suggest to you that Nature can furnish but one perfect complementary of the other sex. No two men nor women ever had or ever will have the same physical, spirit- ual and psychical constitution, quality or capacity. No two of
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the same sex are alike in their necessities. Therefore the indi- vidual who fulfills every requirement of your own nature must belong to you and to none other. It is only such an individual who can effect the true harmonic in your life. Furthermore, in this relation, as in none other possible, you will find continual rest, companionship and happiness. In this perfect relation only, you may hope to escape satiety."
Here, then, is that marvelous principle of completion through vibratory correspondences, which forbids promiscuity, governs repulsion, and necessitates divorce, thus leading on to new experi- ments and final accomplishments.
Universal experience is the proof of this law.
Every man and woman can recall his or her own individual fancies and unaccountable attractions and repulsions for those of the other sex. Each one knows from observation or from a personal experience that there is a principle of sex attraction and selection which defies the arbitrary rulings of the civil law, the conventions of society, and even what appears to be one's own physical, material and moral interests. Here is the prin- ciple which so frequently runs counter to social and commercial advantages that have been so "reasonably" planned for personal advantage. This "inexplicable caprice" in sex selection is, more than anything else, the factor which colors the history of nations and shapes the individual destinies of men and women.
Though Nature furnishes human intelligence the true prin- ciple of selection, the individual has not that independent knowl- edge of the law which enables him to reach an a priori judgment. Men and women, eager for happiness and full of their own pre- conceived ideals, rush into legal or illegal marriage with the first individual who seems to meet the requirements. As a re- sult, the large proportion of marriages represents only partial correspondences instead of the perfect harmonic.
Marriage, therefore, as a whole, at the present time, occupies that broad middle ground between complete discord and perfect harmony. This means that few married pairs at present either
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hate or absolutely love each other. It means that in the average marriage, affection and antagonism alternately play. Thus, the great body of married people live in an individual relation which is as far removed from actual happiness as it is from actual misery.
This will not be disputed by any student of human nature. It will be secretly conceded by most of the married.
Consciously or unconsciously, which means rationally or in- tuitionally, every man and woman is diligently seeking this true harmonic. Each one hopes to escape the discords which are so apparent in other lives.
While every soul cherishes its own ideal of a perfect love relation, there are, however, very few who really believe in a natural law of realization. To seriously claim that there is such a law, is to lay one's self open to the criticisms of ignorance, and possibly the ridicule of scientific skepticism.
Such, nevertheless, is the law.
The individual who has the courage to give out any unusual knowledge he has come to possess, must take his chances with the public temper and intelligence.
There is a natural law of perfect marriage, and all social inharmony arises through transgression of this law. All of our conjugal infidelities, deceptions, discords and sorrows represent either the innocent or ignorant or willful violation of the law.
Here and there are individual pairs who appear to be ful- filling the natural law of selection as well as the legal contract of marriage. As yet, however, such unions are exceedingly rare. When it is conceived that a perfect marriage relation is a part of the evolutionary scheme, the mind has some conception of the task which Nature and the law have set out to accomplish. This will appear to the skeptic as even a greater task than the gradual evolution of a man from a mollusk.
Advanced science, however, which has been studying and ex- perimenting for ages along these lines, declares that the climax
348 HARMONICS OF EVOLUTION.
of the individual development rests, primarily, upon this perfect relation rationally effected.
A happy love relation is intensified by rational knowledge of the principles involved, just as the appreciation of music in- creases with the rational understanding of the laws of harmony. It is not denied that love and happiness may be experienced and enjoyed by the immature and the ignorant. Rational love and rational happiness, however, are joys which Nature reserves for the higher orders of human beings.
The general average of individual happiness will be immeas- urably increased when the individual is willing to expend the same intellectual energy in the selection of a life-long companion that he does in the study of the arts and sciences, or even in the matter of horticulture and stock breeding.
The natural tendencies of evolutionary processes may be quickened by the individual and intelligent efforts of man himself.
Physical science demonstrates how human intelligence, when brought to bear, may improve animal and vegetable species. It clearly proves that an intelligent breeding and training of animals improves them physically and increases their intelligence. It proves also that intelligent grafting and pruning improve vege- tation in form, in luxuriance of foliage, in beauty of flowering and in the quality of fruit.
If intelligent employment of natural laws thus accelerates the development of the animal and the plant, how much more of satisfaction and benefit the individual will receive through the same character of self-improvement.
Thus, the general purposes of intelligent Nature may be rap- idly promoted by the willing co-operation of individual intelli- gence. Every effort which refines the physical body, quickens the spiritual faculties, increases knowledge, and uplifts the moral nature, is a distinct step toward self-completion and happiness. By such efforts and such steps Nature guides the individual into alliances and relations and conditions of increasing personal happiness.
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To even the most unobservant, it must appear that the individ- ual who is himself refined and learned, who has keen sympathies, noble aspirations, and high moral principles, is the individual who has the greater chances for a healthy, successful and happy human life.
It must be admitted that such a man or such a woman is best equipped to make the true selection which is the basis of self- completion and happiness.
The message of Nature to the individual, when rightly under- stood, is therefore one of encouragement and hope. To every living soul it says explicitly and directly: "There is a universal law of individual development and fulfillment. There is a nat- ural law of marriage and a natural law of happiness. The uni- versal ideal of love and of individual companionship between man and woman is neither a dream nor a delusion. That perfect ideal is the soul's perception of a natural relation. It is the soul's prophecy of an evolutionary possibility."