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The History and Philosophy of Marriage   [ Menu ]

The History and Philosophy of Marriage

Chapter 8
Relation of Monogamy to Crime


It is an acknowledged fact that crime is much more prevalent

among unmarried persons than among the married; for the

married man's family becomes a pledge to society for his good

behavior: nor can the married woman disgrace herself without

disgracing also her husband and her children. That system,

therefore, which provides marriage for the greater number

must be the more favorable to the promotion of public virtue

and morality. It has already been demonstrated that polygamy

provides for the marriage of the greater number of the women

than monogamy can; and it will not be difficult to prove that

it also conduces to the marriage of the greater number of the

men: for there are always a great many men

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who will not marry, so long as they can obtain the

gratification of their propensities without marriage, which

they can do as long as there are so many unmarried women as

there must be where ever monogamy prevails. The more rich and

luxurious monogamous society becomes, the more abandoned

women there will be, and the fewer marriages and the more

crime. But let the system of polygamy be adopted, and then

all the women will be wanted for wives; and, as they can then

obtain husbands and homes of their own, but few will prefer

to follow a loose and vicious course of life. And then the

men, being deprived of the opportunity of illicit indulgence,

will be compelled to marry; and their marriage will refine

and humanize them, and preserve them from many of those vices

and immoralities to which they are now addicted. There are

many crimes against which the moral sentiment of humanity

revolts, but which are constantly forced upon mankind by the

tyranny of monogamy, and which nothing but a return to the

purer system of polygamy can restrain and prevent. Among

many of these crimes and moral evils caused or

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aggravated by monogamy, and which would be greatly

diminished by polygamy, I can mention only a few.


The violation of the marriage-vow constitutes the crime of

adultery,-a crime which has always been regarded with the

greatest detestation among mankind, and which, in ancient

times, was punished with death. The definition of adultery,

like that of marriage, depends upon the social system which

we adopt. According to the system of monogamy, if any married

person has sexual intercourse with any one, except his own

wife, or her own husband, then he or she is guilty of

adultery; but if the other party to the same act be

unmarried, then that unmarried person is not guilty of

adultery, but of fornication only. That is, if a married man

has intercourse with another man's wife, then both are guilty

of adultery; but if an unmarried man has intercourse with a

married woman, then she is guilty of adultery, but he is not.

According to the system of polygamy, if any man has

intercourse with another's man's wife, they are both guilty

of adultery; but if any man has intercourse

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with an unmarried woman, then both are guilty of fornication.

That is, it is the married or unmarried state of the woman,

and not of the man, that determines the nature of the crime;

and both parties to the same act are always by this system

held guilty of the same offence. A careful examination of

the laws of God and of Nature will enable us to determine

which of these definitions is correct, and will also assist

us in the determination of the more important question, Which

social system is right?

1. If a married woman admit any other man to her bed except

her husband, her offspring becomes spurious, or at least

uncertain, and her husband may have another man's child

imposed upon him instead of his own, to be supported, and to

inherit his estate; but no such uncertainty occurs from the

intercourse of one man with several women.

2. If a wife admit the embrace of another lover, it always

implies an alienation of her affections from her husband: but

it does not imply an alienation of her husband's affections

to take another woman, for his first wife is not always

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capable of fulfilling his conjugal desires; and it is

sometimes as much out of regard to her health and comfort as

to his own gratification, that he is impelled to take


3. If a woman is having intercourse with several men at the

same time, she is living in uncleanness, and in constant

liability of inducing within herself, and communicating to

all her lovers, the most loathsome and incurable disease; her

mind and heart become hopelessly depraved, and she incurs the

utter loss of all self-respect and all public estimation: but

no such diseases of body or degradation of character attach

to the man who is living with several women.

These natural laws are fully ratified and confirmed by the

divine law: "The man that committeth adultery with another

man's wife, the adulterer and the adulteress shall surely be

put to death." "But if a man entice a maid that is not

betrothed, and lie with her, he shall surely endow her to be

his wife." "Because he hath humbled her, he may not put her

away all his life." "And Nathan said to David, Thou art the

man. Thus saith the Lord, I delivered thee out of the hand of

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Saul, and I gave thee thy master's house and thy master's

wives into thy bosom; and gave thee the house of Israel and

of Judah, and if that had been too little, I would moreover

have given thee such and such things. Where- fore hast thou

despised the commandment of the Lord to do evil in his sight,

and hast taken the wife of Uriah the Hittite to be thy wife?

Now, therefore, the sword shall never depart from thy house,

because thou hast despised me, and hast taken the wife of

Uriah the Hittite to be thy wife."*1 It seems unnecessary to

cite further proofs. The entire Bible confirms the

definition of adultery as given by the system of polygamy.

The civil laws of those States practising monogamy, in

defining adultery, are full of contradictions and

obscurities. Their theory requires that all married persons,

both men and women, who have intercourse with any others

except their own husbands or their own wives, should be

called adulterers, and considered equally criminal; but with

an open Bible before them, and living Nature

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all around them, they approach, sometimes, very near to the

distinctions set forth in polygamy. The following is Dr.

Noah Webster's definition: "Adultery. Violation of the

marriage-bed; a crime or civil injury which introduces, or

may introduce, into a family, a spurious offspring. In

common usage, adultery means the unfaithfulness of any

married person to the marriage-bed. By the laws of

Connecticut, the sexual intercourse of any man with a married

woman is the crime of adultery in both; such intercourse of a

married man with an unmarried woman is fornication in both,

and adultery of the man, within the meaning of the law

respecting divorce; but not a felonious adultery in either,

or the crime of adultery at common law, or by the statute.

This latter offence is, in England, proceeded with only in

the ecclesiastical courts."

This definition, according to the laws of Connecticut, is the

very one which polygamy requires, with the exception of that

part of it relating to divorce; and doubtless the God-fearing

legislators of the "Land of Steady Habits" who framed this

statute were more familiar with the Bible than

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with Roman codes, and, besides, had very little respect for

the authority of popes or councils. In Massachusetts, also,

the statute requires that "when the crime committed between a

married woman and a man who is unmarried, the man shall be

deemed guilty of adultery." Rev. Stat. of Mass., 1860. In

most of the States of the American Union, however, the laws

define adultery, according to common usage, as the theory of

monogamy requires. And the consequence is, that it is

regarded as a very trifling crime by the statutes of those

States; the common penalty being only one hundred dollars'

fine, or six months' imprisonment, even this light penalty

being rarely inflicted; for the public conscience is so

depraved by the false definitions of monogamous jurisprudence

in respect to this crime, that few men will prosecute and few

juries will convict either an adulterer or an adulteress.

"The adulteress! what a theme for angry verse!

What provocation to the indignant heart

That feels for injured love! But I disdain

The nauseous task to paint her as she is, -

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Cruel, abandoned, glorying in her shame!

No: let her pass, and, charioted along

In guilty splendor, shake the public ways:

The frequency of crime has washed them white."


It is a notorious fact, that, where the system of monogamy

prevails, the most common cause of murder is unhappy

marriages. Husbands murder their wives, and wives murder

their husbands, or incite others to do it, almost every week.

When love turns to hatred, it is the bitterest kind of

hatred; and when people hate each other, their hatred becomes

the more intense, the more closely they are bound together.

The bonds of matrimony are softer then silk, and sweeter than

wreaths of flowers, so long as mutual love and mutual

confidence subsist; but when these are banished from the

domestic altar, and their places usurped by distrust and

jealousy, then those bonds become heavier than iron shackles,

and more corroding than fetters of brass. Under such

circumstances, a separation of some kind is eagerly desired.

This desire is spontaneous and instinctive; but the

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marriage-vow has been so solemnly uttered and recorded, that

there can be no honorable separation but death. Then the

dreadful crime of murder is conceived and cherished and

pondered in the mind, until it takes complete possession of

it. The idea of murder is begotten between the desire of

dissolving the marriage and the desire of maintaining one's

public honor. And both desires cannot be gratified in any

other way. Divorce is dishonorable. It occasions endless

talk and scandal, and divulges family secrets. It makes one

inevitably notorious. It often involves immense expense.

Persons, therefore, whose desires are naturally impetuous,

and who are determined to obtain a speedy separation from

their hated husbands or wives, are peculiarly liable to this

crime. They study out a plan that promises complete success.

They are quite sure that they can manage to murder their

companions without being found out. At all events, they often

do murder them, and run the risk of divine punishment in the

world to come. Many cases of murder for this cause never are

found out; but enough are discovered to prove that the dread-

Page 188

ful crime is one of frequent occurrence. It has been brought

to light that some men have murdered a number of wives, and

some women a number of husbands in succession. The nursery

story of Bluebeard may be a horrible fiction; but it is a

fiction founded on fact: there must be some verisimilitude

about it, or it could never have interested so many

generations as it has. Many well-authenticated instances of

wife-murder have occurred for which no excuse of jealousy or

domestic infelicity can be urged, and which can only be

accounted for on the ground of men's capricious desires and

love of change. The history of Henry VIII., king of England,

and his six wives, most of whom were successively murdered to

make room for their successors, is an obvious and an

authentic instance.

Now, polygamy furnishes the only sufficient preventive of

this horrible crime; for almost any man would sooner support

an extra wife, if the usages of society would allow it, than

to take the life of his present wife, at the imminent risk of

his own. And many men will do it, and are now doing it, even

against the usages of society, and in spite of the

regulations of monogamy. Thus King Henry

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II., less sanguinary, or more independent of public opinion,

than his brilliant descendant above mentioned, still

permitted his queen Eleanor to live, and to wear the crown,

though he often preferred the society of the fair Rosamond to

hers, and often repaired to her sylvan bowers at Woodstock to

enjoy it. And most of the sovereigns of Europe have followed

his example; but, like Charles II. and the four Georges, they

keep their mistresses nearer court than at Woodstock.


The marriage-relation is designed to be a permanent and an

inseparable one. The parties take each other by the hand,

and mutually plight their troth, for better or for worse, to

love and to cherish, in prosperity and in adversity, in

health and in sickness, till death shall part them. Such a

union is most honorable: it is most admirable. But, under

the system of monogamy, it is often impracticable. Although

the laws of Christ allow but one cause for divorce, - the

unfaithfulness of the wife to the marriage-vow, - and

although every State that practises monogamy claims to be

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a Christian State, yet civil laws allow of divorce for the

most trifling causes. The excuse is made, that, when married

persons are unhappy in their marriage-relation, divorce alone

can prevent neglect and abuse; and it may prevent murder. So

they allow them to commit one great crime to prevent their

committing another and a greater. This is, of course,

fallacious reasoning. But, if it were most exact reasoning,

the remedy is dangerous, unnecessary, and directly at

variance with the laws of God. Polygamy is a safer and a

surer remedy or rather preventive of both divorce and murder

than any violation of divine law can be. The laws of God and

of Nature always harmonize with each other; and the only

manner in which we can perfect our civil laws is to bring

them into perfect accordance with the former. Most men who

desire a divorce would prefer polygamy, if it were

practicable and lawful. A man does not often undertake to

repudiate his present wife, until he begins to desire

another. And that other one is already selected and already

loved; but the love cannot be consummated. And nothing but

the desire of consummating this love

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carries him through with the divorce. For, if the law of the

land favors the divorce, there still remains the law of God

to oppose it; and hence divorces are usually difficult,

expensive, annoying, and slow. It took Henry VIII. five

years, with all his wealth and power, to divorce himself from

his first wife, Catharine of Aragon, in favor of Anne Boleyn,

with whom he was desperately in love all the while. If she

had yielded to his solicitations, and granted him illicit

gratification, it is not at all probable that he would ever

have prosecuted the divorce to its termination. And thus is

every divorce more or less tedious, and it ought to be.

Christianity forbids it, the wife resists it, children plead,

and friends expostulate against it, the world wonders and

stares; and yet, in spite of all opposition, the vehement

passions of men often drive them through it. Yet the

greatest suffering of all is that of the man's own

conscience, who persists in it. To do such violence to the

most solemn laws of God and the most honorable sentiments of

mankind is no light crime, whatever the laws of the State may

term it. Polygamy furnishes the only preventive of this

great social evil.

Page 192

If a man loves another woman, and is resolved to have her,

let him take her, and keep her, and keep his first one also.

Napoleon Bonaparte never would have divorced Josephine, had

polygamy been deemed lawful and proper. Yet no man ever had

a fairer pretext for divorce upon any mere prudential

considerations than he had. Her virtue was unquestionable.

It was not only above reproach, it was above suspicion. But

all hopes of her having offspring had failed. His desire for

an heir was most intense, most natural, and most commendable.

It seemed to be all that was wanting to secure the stability

of his throne, the good of his people, and the peace of the

world. Yet according to the system of monogamy, the only

manner in which these very desirable ends could be attained

was by the divorce of Josephine, by whose alliance he had

been brought to more public notice, and been greatly assisted

in his successful career, and who was one of the loveliest

and noblest women that ever wore a crown. The divorce was

consummated, the reasons for it were publicly announced; but

the moral sense of the world was shocked, and Napoleon was

at once pronounced a

Page 193

tyrant and a monster. And this act is still held by many to

be the turning-point both in his personal character and in

his public career. Before this, all his history is bright;

after it, all is dark. One cannot, even now, after so long a

time, contemplate the tears of Josephine and the subsequent

disasters of Napoleon, without cursing the narrow bigotry of

monogamy, and wishing that the golden age of polygamy had

returned before his day.

At the court of David, King of Israel, even the rape and the

incest of Tamar were not so unpardonable as her abandonment.

Although shocked and indignant at the brutal violence of her

half-brother Amnon, yet her tenderness could not deny some

pity to the intensity of his passion. "Nay, my brother, do

not force me," she said. "Speak to the king; for he will not

withhold me from thee." But when his lust had been sated, and

he commanded her to be gone, she refused to go; saying, "This

evil in sending me away is greater than the other."*2 Then he

caused her to be put out forcibly, and the door to be bolted.

It was this insulting divorce added to her forcible humilia-

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tion that broke her heart. The latter she might forgive, the

former she could not; and she rent her purple robes, and went

out crying with her hand upon her head. It was this cruel

repudiation that whetted the dagger of Absalom to avenge her

wrongs, and it was this that fills up the measure of Amnon's

guilt in the judgement of every honest heart. God did not

require David to put away Bathsheba, after he had once

ravished her, and would not have permitted him to do so, had

he desired it, although he had obtained her by blood and

fraud. His punishment must come in some other manner. Their

marriage, once consummated by cohabitation, was complete and

indissoluble. How differently would a similar case be now

decided by the ecclesiastical courts of modern Europe! Can

men's judgement be more just than God's?


The murder of the child in embryo is a crime prohibited by

law, and most repugnant to humanity. Yet it is one which the

system of monogamy is obliged to wink at and tolerate. This


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crime is becoming more and more common every year, till it is

now somewhat fashionable, especially as it is more commonly

practised by fashionable people. Not many years ago, the

person who dispensed drugs for such vile purposes was branded

as a villain, or looked upon as a hateful hag; a Locusta,

whose fit dwelling-place was some dark cave among volcanic

mountains, and whose fit companions were venomous serpents

and wild foxes: but it is now currently reported that one of

the popular compounders of these death-dealing drugs is

deemed worthy of the honor of knighthood.*3 and is appointed

physician extraordinary to the queen. Almost every newspaper

now contains a well-displayed advertisement, addressed "to

the ladies," setting forth the powerful properties of some

specific for "removing obstructions," and "bringing on the

monthly periods," with entire certainty; and although these

drugs will be "sure to cause miscarriage," yet they are at

the same time so "mild and safe as not to be injurious to the

most delicate constitution." Such are some of the most


Page 196

claims of the modern abortionist. But I cannot go on.

For full details I beg to refer my readers to the public

journals of the day.

But the manufacturers and the consumers of drugs for these

abominable practices are not the only ones responsible for

the crime. Monogamy is responsible for it. The entire social

system is corrupt. The most respectable merchants and

apothecaries deal in these drugs, the most respectable

journals advertise them, everybody reads about them; yet no

protesting voice is raised, either against the use of them or

the traffic in them. The ministers of religion, the proper

censors of the public morals, are silent: the subject is too

indelicate for them to allude to. The police-magistrates and

other officers of the law make no effort to bring the guilty

parties to justice, except in the most shocking and notorious

instances, where the life of the mother is taken, as well as

that of the child.

Intelligent and respectable physicians, who have the best

opportunities of knowing, state that this vice is now

practised more commonly by married

Page 197

women than by the unmarried; and it is not difficult to

account for it. Under the system of monogamy, the wife

attempts too much, and physical impossibilities are expected

and required of her. She alone undertakes to supply all her

husband's conjugal wants, and to gratify all his amorous

desires; and she is quite conscious that even in the bloom of

her youth, in perfect health, and in the height of her

charms, she is scarcely capable of doing it: and she dreads

to have any thing happen to her to make her less capable.

Especially if she has already borne one child, and has passed

through the long period of lactation, she remembers its

effect upon herself and upon her husband with alarm. She

fancies herself in danger of losing her hold upon his

affections, which she wishes to retain, of course, as long as

possible. She therefore takes drugs to prevent fruitfulness,

and to preserve her form and beauty, in order to prevent her

husband's affections being lavished upon others.

And if the system of monogamy be right, then this motive is

commendable, and the reasoning based upon it is entirely

valid. No wife can be

Page 198

blamed for wishing to prevent her husband from forming

illicit attachments, and thus bringing dishonor upon himself

and all his house; and the only means at her command for

preventing it is to concentrate all his affections upon


But polygamy is capable of suppressing this vice, or, at

least, of greatly diminishing it, by removing its most

powerful motives. Under the system of polygamy, the burdens

as well as the privileges of the women are more equally

distributed. No women is required or expected to be always

prepared for her husband's embraces, nor does she claim any

more than she is able to receive, or than he is voluntarily

inclined to bestow. If she is full of life, and in vigorous

health, and is capable of fulfilling her conjugal duties

alone, it is well: her husband is a happy man. But, if she

is not able, it is still well. Her husband need not be

unhappy; for he can espouse another, without reproach to her

or dishonor to himself.

Page 199


The laws of God and of Nature concur in bearing unqualified

testimony to the desirableness of offspring. It is the

proper fruit of marriage, of which love is the blossom. The

blossom yields a delicious but an evanescent pleasure; but

the fruit, after diligent culture and careful preservation,

is a source of perpetual delight and honor. "Be fruitful,

and multiply, and replenish the earth and subdue it,"

constitutes the most important part of the divine blessing

pronounced upon the first married couple, - a benediction

repeated, in substance, upon the occasion of every subsequent

marriage the particulars of which are recorded in the Holy

Bible. When the parents of Rebecca sent her away to become

the wife of Isaac, they blessed her, and said, "Be thou the

mother of thousands of millions;" and when Boaz espoused Ruth

the Moabitess, the people that were in the gate, and the

elders, said, "The Lord make the woman that is come into thy

house, like Rachel and Leah, which two did build the house

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of Israel." "Lo, children are a heritage of the Lord, and

the fruit of the womb is his reward. As arrows are in the

hand of a mighty man, so are the children of thy youth. Happy

is the man that hath his quiver full of them." "Thy wife

shall be as a fruitful vine by the sides of thy house, thy

children like olive-plants round about thy table. Behold that

thus shall the man be blessed that feareth the Lord."*4

As fruitfulness, on the one hand, is always declared to be a

blessing, in the Bible, so barrenness, on the other hand, is

declared to be a curse. the most affecting and the most

memorable prayers of females recorded therein are those which

beg for offspring; and the most grateful thanks-givings are

those for children borne by them. But the unnatural and

unholy system of monogamy which now prevails has so strangely

perverted our desires, that is seems to change the divine

blessing into a curse, and the curse into a blessing. If

women would now dare to pray for what they wish, they would

pray for barrenness, instead of fruitfulness. Now, there

must be something radically wrong in

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a social system which thus presumes to reverse the course of

Nature, and to contradict the divine assurances of blessing

and of cursing; and which has so fatally and deeply poisoned

the mysterious springs of life, and polluted the most

inviolable sanctuaries of female purity and maternal love.

"Our Maker bids increase: who bids abstain,

But our destroyer, foe to God and man?"

I doubt whether there can be any form of licentiousness more

abhorrent to the law of God and of Nature than this "Murder

of the Innocents." Even fornication cannot be so great a sin.

The unmarried woman who has a child in the natural way, and

who bestows upon it a mother's love and a mother's care,

cannot thereby become so guilty as the married woman who

wilfully destroys her offspring, or who prevents her

fruitfulness. There is great danger lest the general

smattering of medical knowledge among us may do more harm

than good. There is, alas! a positive certainty that

presumptuous quacks, who know only enough of Nature to have

lost their reverence for her laws, are leading many of our

honorable women astray,

Page 202

and are poisoning the best blood in our land. These women,

like our common mother Eve, from unholy and intensely selfish

motives, prompted and countenanced by our system of monogamy,

are plucking the fruit of the tree of knowledge of good and

evil, and intermeddling with those functions of Nature which

ought to be let alone. No honorable physician, who is master

of his profession, will degrade that profession so much as to

descend to such vile practice. His business is not to

destroy life, but to save it. He at least has learned the

most profound respect for the laws of our being.

"A little learning is a dangerous thing:

Drink deep, or taste not the Pierian Spring.

There shallow draughts intoxicate the brain;

But drinking largely sobers us again."

We had better know nothing of the laws of gestation than to

know only enough to evade or violate them; for they cannot be

violated with impunity. The time will come when the young

wife who now destroys her unborn offspring, or who otherwise

wilfully and wickedly tampers with her reproductive powers,

will surely mourn their loss,

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and will mourn as one that cannot be comforted. Like

Rachael, she will beg and pray for fruitfulness, and say,

"Oh! give me children, or else I die;" but, not like

Rachael, she will beg and pray in vain. Those delicate

organs once weakened by violent or unnatural means rarely

regain their normal condition, and one voluntary abortion may

be followed by many involuntary miscarriages. She loses all,

and she is guilty of all; and some day she will surely feel

both her loss and her guilt, till it becomes, like the

punishment of the first murderer, a burden too heavy to be

borne. Never can she know by blissful experience the

sweetness of a mother's love; that pure and fond and tender

and changeless affection, which so inspires and ennobles the

female character. Never can she become quite free from the

jealous suspicions of her husband, who, against his will and

all his better judgement, is a perpetual prey to the

green-eyed demon. Never can the spacious halls and gloomy

apartments of their solitary home resound with the innocent

glee of their children's voices; no baby in the cradle; no

"daughter singing in the village choir" or the Sunday-school

concert; no son to

Page 204

graduate from school or college, or to inherit and transmit

to future generations the family name and wealth and honors.

This is no fancy sketch nor far-fetched representation, but

is a faithful portraiture of many of our New-England

families. The curse of God is already upon us, and our

native population is even now giving way to the more prolific

races of English, Celts, and Germans. God gives the land to

those who obey his marriage-laws to "be fruitful, and

multiply and replenish the earth, and subdue it." As the

Israelites drove out the ancient Canaanites who made their

children pass through to Moloch, and as they took possession

of their fruitful fields and vineyards, already planted, and

of their towns and cities, already built; so these poorer,

more natural and less artificial immigrants are dispossessing

us. I quote once more from the Massachusetts Registration

Report for 1866, page 18.


"In England, during the twenty-six years, 1838-1863, with a

population of about eighteen millions, the average birth-rate

was 3.33 per cent. In

Page 205

Massachusetts, it has never been so high. In the seven years

1852-1858, it was 2.90. In the five years immediately

preceding the war, 1856-1860, it was 2.85. During the four

years of war, 1862-1865, the birth-rate was 2.46. We find it

now rising, not to the old standard of 2.85 or 2.90, but to


Page 28 reads as follows,-

"The foreign-born population of Massachusetts, by the census

of 1865, was 265,486, the American population 999,976, and

the population of unknown nativity, 1,569. The last it is

not easy to divide; it seems nearer the probable truth to

divide them equally. We have, then, 1,000,761 Americans, and

266,270 foreigners. And they produced in 1866, - the

Americans 16,555 children, the foreigners 17,530 children;

that is to say, a child was born to every 60 45/100

Americans, and to every 15 19/100 foreigners; the latter

class being four times as productive as the former."

The birth-rate, therefore, of the Americans of Massachusetts

for the year 1866 was only 1.65 per cent; while that of the

foreign population was 6.59 per cent. At this rate, not many

generations will be required for them to dispossess us.

Page 206

But it is unnecessary to the satisfactory analysis and

comparison of the two marriage-systems to go on, to any

greater length, with this painful dissection of vice, or to

array any further statistical proofs in confirmation of the

inherent licentiousness of monogamy. It would be easy to

show that the galling bondage of restricted marriage has

had, and is now having, a similar effect upon the great

social evils of insanity, suicide, and self-pollution, which

it has upon those other forms of vice which have been

analyzed above, and to prove that polygamy would tend to

mitigate them also. If these hints of mine are seized upon

and properly developed by some more capable writer, and so

clearly and happily set forth as to lead to a practical

reform, it will be honor enough for me to have indicated its

necessity and demonstrated its possibility.


*1 Ex. xxii. 16; Lev. xx. 10; Deut. xxii. 22-29;

2 Sam. xii. 7-10

*2 2 Sam. xiii.

*3 Sir (?) James Clarke.

*4 Ps. cxxvii., cxxviii.


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The History and Philosophy of Marriage
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Chapter Menu
Chapter 1 - Introductory
Chapter 2 - Primary Laws of Love
Chapter 3 - Primary Laws of Marriage
Chapter 4 - Origin of Polygamy
Chapter 5 - Origin of Monogamy
Chapter 6 - Monogamy After the Introduction of Christianity
Chapter 7 - Monogamy As It Is
Chapter 8 - Relation of Monogamy to Crime
Chapter 9 - Objections to Polygamy
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