A Note on Religion.

At the beginning of our era, after a battle on the Ionian Sea, Antony and Cleopatra took their own lives in Egypt, and Augustus was made an imperator by his senators. Roman emperors had sexual access to those senators' daughters and wives, and to thousands of slaves. But they ran governments with help from their cubicularii, castrated civil servants. And they enforced an Imperial Cult: subjects made sacrifices to the emperor's genius, or procreative spirit; or they got disemboweled by wild animals, or decapitated. Then Constantine moved off from the Tiber to the Bosporus, and Europe was ruled over by a few. Lords covered the countryside with bastards, but passed on estates on to their oldest sons. Daughters and younger sons were put away in the Church, where some became parents, but most were reproductively suppressed: they were ἄνανδρος or anandros, or without a husband, and ἄγαµος or agamos, or without a wife. Heretics who objected got burned at the stake. Then the Crusaders expanded Europe to the East, and Columbus went off to the West, and politics, sex and religion became more democratic. Power was more widely distributed; more men and women had families if they wanted them, and monasteries emptied out. The Reformation followed the Roman Church, which had followed the Imperial Cult.

Suffodit inguina.

When Julius Caesar was stabbed, 23 times, on the Ides of March, at least one of the daggers is supposed to have gone into his groin. He wasn't the last Roman to have his privates attacked. And he wasn't the last primate. In competition for sexual access, gonads are occasionally targeted: canine incisions in monkey and ape scrota are not uncommon; and rumors had a number of Roman emperors--from Caligula and Nero, to Galba, Vitellius, Domitian, Commodus, Caracalla, Elagabalus, to Balbinus, Pupienus and Valerian over the course of the third century crisis--done in with their genitals at risk, or with their genitals cut off.

Eusociality in history.

For more than 100,000 years, H. sapiens lived as foragers, in small family groups with low reproductive variance. A minority of men were able to father children by two or three women; and a majority of men and women were able to breed. But after the origin of farming around 10,000 years ago, reproductive variance increased. In civilizations which began in Mesopotamia, Egypt, India, and China, and then moved on to Greece and Rome, kings collected thousands of women, whose children were supported and guarded by thousands of eunuchs. Just a few hundred years ago, that trend reversed. Obligate sterility ended, and reproductive variance declined. For H. sapiens, as for other organisms, eusociality seems to be an effect of ecological constraints. Civilizations rose up in lake and river valleys, hemmed in by mountains and deserts. Egalitarianism became an option after empty habitats opened up.

Eusociality: from the first foragers to the first states. Introduction to the special issue.

People have always been social. Ethnographic evidence suggests that transfers of food and labor are common among contemporary hunter-gatherers, and they probably were common in Paleolithic groups. Archaeological evidence suggests that cooperative breeding went up as we settled down: as territory defenders became more successful breeders, their helpers' fertility would have been delayed or depressed. And written evidence from the Neolithic suggests that the first civilizations were often eusocial; emperors fathered hundreds of children, who were provided for and protected by workers in sterile castes. Papers in this issue of Human Nature look at helpers and workers across the eusociality continuum--from hard-working grandmothers and grandfathers, to celibate sisters and brothers, to castrated civil servants--from the first foragers to the first states.