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68:2.10 | [
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... | {
"Paper": 68,
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} | If vanity be enlarged to cover pride, ambition, and honor, then we may discern not only how these propensities contribute to the formation of human associations, but how they also hold men together, since such emotions are futile without an audience to parade before. Soon vanity associated with itself other emotions an... |
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... | {
"Paper": 68,
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} | Vanity contributed mightily to the birth of society; but at the time of these revelations the devious strivings of a vainglorious generation threaten to swamp and submerge the whole complicated structure of a highly specialized civilization. Pleasure-want has long since superseded hunger-want; the legitimate social aim... |
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"Paper": 68,
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} | Primitive desires produced the original society, but ghost fear held it together and imparted an extrahuman aspect to its existence. Common fear was physiological in origin: fear of physical pain, unsatisfied hunger, or some earthly calamity; but ghost fear was a new and sublime sort of terror. |
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... | {
"Paper": 68,
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} | Probably the greatest single factor in the evolution of human society was the ghost dream. Although most dreams greatly perturbed the primitive mind, the ghost dream actually terrorized early men, driving these superstitious dreamers into each other’s arms in willing and earnest association for mutual protection agains... |
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... | {
"Paper": 68,
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} | Except for this ghost factor, all society was founded on fundamental needs and basic biologic urges. But ghost fear introduced a new factor in civilization, a fear which reaches out and away from the elemental needs of the individual, and which rises far above even the struggles to maintain the group. The dread of the ... |
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"Paper": 68,
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} | Hunger and love drove men together; vanity and ghost fear held them together. But these emotions alone, without the influence of peace-promoting revelations, are unable to endure the strain of the suspicions and irritations of human interassociations. Without help from superhuman sources the strain of society breaks do... |
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"Paper": 68,
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} | The peace tendency of the human race is not a natural endowment; it is derived from the teachings of revealed religion, from the accumulated experience of the progressive races, but more especially from the teachings of Jesus, the Prince of Peace. |
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"Paper": 68,
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} | All modern social institutions arise from the evolution of the primitive customs of your savage ancestors; the conventions of today are the modified and expanded customs of yesterday. What habit is to the individual, custom is to the group; and group customs develop into folkways or tribal traditions—mass conventions. ... |
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} | It must be borne in mind that the mores originated in an effort to adjust group living to the conditions of mass existence; the mores were man’s first social institution. And all of these tribal reactions grew out of the effort to avoid pain and humiliation while at the same time seeking to enjoy pleasure and power. Th... |
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"Paper": 68,
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} | Ghost fear drove primitive man to envision the supernatural and thus securely laid the foundations for those powerful social influences of ethics and religion which in turn preserved inviolate the mores and customs of society from generation to generation. The one thing which early established and crystallized the more... |
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"Paper": 68,
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} | Prior to the liberating and liberalizing instruction of the Dalamatia teachers, ancient man was held a helpless victim of the ritual of the mores; the primitive savage was hedged about by an endless ceremonial. Everything he did from the time of awakening in the morning to the moment he fell asleep in his cave at night... |
68:4.5 | [
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"Paper": 68,
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} | Early man was mightily gripped by custom; the savage was a veritable slave to usage; but there have arisen ever and anon those variations from type who have dared to inaugurate new ways of thinking and improved methods of living. Nevertheless, the inertia of primitive man constitutes the biologic safety brake against p... |
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"Paper": 68,
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} | But these customs are not an unmitigated evil; their evolution should continue. It is nearly fatal to the continuance of civilization to undertake their wholesale modification by radical revolution. Custom has been the thread of continuity which has held civilization together. The path of human history is strewn with t... |
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"Paper": 68,
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} | The survival of a society depends chiefly on the progressive evolution of its mores. The process of custom evolution grows out of the desire for experimentation; new ideas are put forward—competition ensues. A progressing civilization embraces the progressive idea and endures; time and circumstance finally select the f... |
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"Paper": 68,
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} | Land is the stage of society; men are the actors. And man must ever adjust his performances to conform to the land situation. The evolution of the mores is always dependent on the land-man ratio. This is true notwithstanding the difficulty of its discernment. Man’s land technique, or maintenance arts, plus his standard... |
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"Paper": 68,
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} | The earliest human cultures arose along the rivers of the Eastern Hemisphere, and there were four great steps in the forward march of civilization. They were: |
68:5.3 | [
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"Paper": 68,
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} | 1. The collection stage. Food coercion, hunger, led to the first form of industrial organization, the primitive food-gathering lines. Sometimes such a line of hunger march would be ten miles long as it passed over the land gleaning food. This was the primitive nomadic stage of culture and is the mode of life now follow... |
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"Paper": 68,
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} | 2. The hunting stage. The invention of weapon tools enabled man to become a hunter and thus to gain considerable freedom from food slavery. A thoughtful Andonite who had severely bruised his fist in a serious combat rediscovered the idea of using a long stick for his arm and a piece of hard flint, bound on the end with... |
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} | The blue men became expert hunters and trappers; by fencing the rivers they caught fish in great numbers, drying the surplus for winter use. Many forms of ingenious snares and traps were employed in catching game, but the more primitive races did not hunt the larger animals. |
68:5.6 | [
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"Paper": 68,
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} | 3. The pastoral stage. This phase of civilization was made possible by the domestication of animals. The Arabs and the natives of Africa are among the more recent pastoral peoples. |
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} | Pastoral living afforded further relief from food slavery; man learned to live on the interest of his capital, the increase in his flocks; and this provided more leisure for culture and progress. |
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} | Prepastoral society was one of sex co-operation, but the spread of animal husbandry reduced women to the depths of social slavery. In earlier times it was man’s duty to secure the animal food, woman’s business to provide the vegetable edibles. Therefore, when man entered the pastoral era of his existence, woman’s digni... |
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} | 4. The agricultural stage. This era was brought about by the domestication of plants, and it represents the highest type of material civilization. Both Caligastia and Adam endeavored to teach horticulture and agriculture. Adam and Eve were gardeners, not shepherds, and gardening was an advanced culture in those days. T... |
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} | Agriculture more than quadrupled the land-man ratio of the world. It may be combined with the pastoral pursuits of the former cultural stage. When the three stages overlap, men hunt and women till the soil. |
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} | There has always been friction between the herders and the tillers of the soil. The hunter and herder were militant, warlike; the agriculturist is a more peace-loving type. Association with animals suggests struggle and force; association with plants instills patience, quiet, and peace. Agriculture and industrialism ar... |
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"Paper": 68,
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} | Human society has evolved from the hunting stage through that of the herders to the territorial stage of agriculture. And each stage of this progressive civilization was accompanied by less and less of nomadism; more and more man began to live at home. |
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} | And now is industry supplementing agriculture, with consequently increased urbanization and multiplication of nonagricultural groups of citizenship classes. But an industrial era cannot hope to survive if its leaders fail to recognize that even the highest social developments must ever rest upon a sound agricultural ba... |
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"Paper": 68,
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} | Man is a creature of the soil, a child of nature; no matter how earnestly he may try to escape from the land, in the last reckoning he is certain to fail. “Dust you are and to dust shall you return” is literally true of all mankind. The basic struggle of man was, and is, and ever shall be, for land. The first social as... |
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} | Man’s intelligence, by means of the arts and sciences, increased the land yield; at the same time the natural increase in offspring was somewhat brought under control, and thus was provided the sustenance and leisure to build a cultural civilization. |
68:6.3 | [
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"Paper": 68,
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} | Human society is controlled by a law which decrees that the population must vary directly in accordance with the land arts and inversely with a given standard of living. Throughout these early ages, even more than at present, the law of supply and demand as concerned men and land determined the estimated value of both.... |
68:6.4 | [
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... | {
"Paper": 68,
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} | When the land yield is reduced or the population is increased, the inevitable struggle is renewed; the very worst traits of human nature are brought to the surface. The improvement of the land yield, the extension of the mechanical arts, and the reduction of population all tend to foster the development of the better s... |
68:6.5 | [
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... | {
"Paper": 68,
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} | Frontier society develops the unskilled side of humanity; the fine arts and true scientific progress, together with spiritual culture, have all thrived best in the larger centers of life when supported by an agricultural and industrial population slightly under the land-man ratio. Cities always multiply the power of th... |
68:6.6 | [
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"Paper": 68,
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} | The size of the family has always been influenced by the standards of living. The higher the standard the smaller the family, up to the point of established status or gradual extinction. |
68:6.7 | [
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"Paper": 68,
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} | All down through the ages the standards of living have determined the quality of a surviving population in contrast with mere quantity. Local class standards of living give origin to new social castes, new mores. When standards of living become too complicated or too highly luxurious, they speedily become suicidal. Cas... |
68:6.8 | [
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"Paper": 68,
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} | The early races often resorted to practices designed to restrict population; all primitive tribes killed deformed and sickly children. Girl babies were frequently killed before the times of wife purchase. Children were sometimes strangled at birth, but the favorite method was exposure. The father of twins usually insis... |
68:6.9 | [
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"Paper": 68,
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} | Many races learned the technique of abortion, and this practice became very common after the establishment of the taboo on childbirth among the unmarried. It was long the custom for a maiden to kill her offspring, but among more civilized groups these illegitimate children became the wards of the girl’s mother. Many pr... |
68:6.10 | [
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"Paper": 68,
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} | Even in the twentieth century there persist remnants of these primitive population controls. There is a tribe in Australia whose mothers refuse to rear more than two or three children. Not long since, one cannibalistic tribe ate every fifth child born. In Madagascar some tribes still destroy all children born on certai... |
68:6.11 | [
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"Paper": 68,
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} | From a world standpoint, overpopulation has never been a serious problem in the past, but if war is lessened and science increasingly controls human diseases, it may become a serious problem in the near future. At such a time the great test of the wisdom of world leadership will present itself. Will Urantia rulers have... |
68:6.12 | [
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"Paper": 68,
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} | [Presented by a Melchizedek sometime stationed on Urantia.] |
69:0.1 | [
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"Paper": 69,
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} | EMOTIONALLY, man transcends his animal ancestors in his ability to appreciate humor, art, and religion. Socially, man exhibits his superiority in that he is a toolmaker, a communicator, and an institution builder. |
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"Paper": 69,
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} | When human beings long maintain social groups, such aggregations always result in the creation of certain activity trends which culminate in institutionalization. Most of man’s institutions have proved to be laborsaving while at the same time contributing something to the enhancement of group security. |
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"Paper": 69,
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} | Civilized man takes great pride in the character, stability, and continuity of his established institutions, but all human institutions are merely the accumulated mores of the past as they have been conserved by taboos and dignified by religion. Such legacies become traditions, and traditions ultimately metamorphose in... |
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"Paper": 69,
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} | All human institutions minister to some social need, past or present, notwithstanding that their overdevelopment unfailingly detracts from the worth-whileness of the individual in that personality is overshadowed and initiative is diminished. Man should control his institutions rather than permit himself to be dominate... |
69:1.2 | [
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"Paper": 69,
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} | Human institutions are of three general classes: |
69:1.3 | [
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"Paper": 69,
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} | 1. The institutions of self-maintenance. These institutions embrace those practices growing out of food hunger and its associated instincts of self-preservation. They include industry, property, war for gain, and all the regulative machinery of society. Sooner or later the fear instinct fosters the establishment of the... |
69:1.4 | [
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"Paper": 69,
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} | 2. The institutions of self-perpetuation. These are the establishments of society growing out of sex hunger, maternal instinct, and the higher tender emotions of the races. They embrace the social safeguards of the home and the school, of family life, education, ethics, and religion. They include marriage customs, war ... |
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"Paper": 69,
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} | 3. The institutions of self-gratification. These are the practices growing out of vanity proclivities and pride emotions; and they embrace customs in dress and personal adornment, social usages, war for glory, dancing, amusement, games, and other phases of sensual gratification. But civilization has never evolved disti... |
69:1.6 | [
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"Paper": 69,
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} | These three groups of social practices are intimately interrelated and minutely interdependent the one upon the other. On Urantia they represent a complex organization which functions as a single social mechanism. |
69:2.1 | [
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... | {
"Paper": 69,
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} | Primitive industry slowly grew up as an insurance against the terrors of famine. Early in his existence man began to draw lessons from some of the animals that, during a harvest of plenty, store up food against the days of scarcity. |
69:2.2 | [
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"Paper": 69,
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} | Before the dawn of early frugality and primitive industry the lot of the average tribe was one of destitution and real suffering. Early man had to compete with the whole animal world for his food. Competition-gravity ever pulls man down toward the beast level; poverty is his natural and tyrannical estate. Wealth is not... |
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} | Primitive man was not slow to recognize the advantages of association. Association led to organization, and the first result of organization was division of labor, with its immediate saving of time and materials. These specializations of labor arose by adaptation to pressure—pursuing the paths of lessened resistance. P... |
69:2.4 | [
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"Paper": 69,
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} | Primitive man disliked hard work, and he would not hurry unless confronted by grave danger. The time element in labor, the idea of doing a given task within a certain time limit, is entirely a modern notion. The ancients were never rushed. It was the double demands of the intense struggle for existence and of the ever-... |
69:2.5 | [
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"Paper": 69,
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} | Labor, the efforts of design, distinguishes man from the beast, whose exertions are largely instinctive. The necessity for labor is man’s paramount blessing. The Prince’s staff all worked; they did much to ennoble physical labor on Urantia. Adam was a gardener; the God of the Hebrews labored—he was the creator and upho... |
69:2.6 | [
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"Paper": 69,
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} | The Sangik tribes were fairly industrious when residing away from the tropics. But there was a long, long struggle between the lazy devotees of magic and the apostles of work—those who exercised foresight. |
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"Paper": 69,
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} | The first human foresight was directed toward the preservation of fire, water, and food. But primitive man was a natural-born gambler; he always wanted to get something for nothing, and all too often during these early times the success which accrued from patient practice was attributed to charms. Magic was slow to giv... |
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"Paper": 69,
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} | The divisions of labor in primitive society were determined first by natural, and then by social, circumstances. The early order of specialization in labor was: |
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"Paper": 69,
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} | 1. Specialization based on sex. Woman’s work was derived from the selective presence of the child; women naturally love babies more than men do. Thus woman became the routine worker, while man became the hunter and fighter, engaging in accentuated periods of work and rest. |
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"Paper": 69,
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} | All down through the ages the taboos have operated to keep woman strictly in her own field. Man has most selfishly chosen the more agreeable work, leaving the routine drudgery to woman. Man has always been ashamed to do woman’s work, but woman has never shown any reluctance to doing man’s work. But strange to record, b... |
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... | {
"Paper": 69,
"Paragraph": 4,
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} | 2. Modification consequent upon age and disease. These differences determined the next division of labor. The old men and cripples were early set to work making tools and weapons. They were later assigned to building irrigation works. |
69:3.5 | [
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"Paper": 69,
"Paragraph": 5,
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} | 3. Differentiation based on religion. The medicine men were the first human beings to be exempted from physical toil; they were the pioneer professional class. The smiths were a small group who competed with the medicine men as magicians. Their skill in working with metals made the people afraid of them. The “white smi... |
69:3.6 | [
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"Paper": 69,
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} | Smiths were the first nonreligious group to enjoy special privileges. They were regarded as neutrals during war, and this extra leisure led to their becoming, as a class, the politicians of primitive society. But through gross abuse of these privileges the smiths became universally hated, and the medicine men lost no t... |
69:3.7 | [
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"Paper": 69,
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} | 4. Master and slave. The next differentiation of labor grew out of the relations of the conqueror to the conquered, and that meant the beginning of human slavery. |
69:3.8 | [
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"Paper": 69,
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} | 5. Differentiation based on diverse physical and mental endowments. Further divisions of labor were favored by the inherent differences in men; all human beings are not born equal. |
69:3.9 | [
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... | {
"Paper": 69,
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} | The early specialists in industry were the flint flakers and stone masons; next came the smiths. Subsequently group specialization developed; whole families and clans dedicated themselves to certain sorts of labor. The origin of one of the earliest castes of priests, apart from the tribal medicine men, was due to the s... |
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"Paper": 69,
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} | The first group specialists in industry were rock salt exporters and potters. Women made the plain pottery and men the fancy. Among some tribes sewing and weaving were done by women, in others by the men. |
69:3.11 | [
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... | {
"Paper": 69,
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} | The early traders were women; they were employed as spies, carrying on commerce as a side line. Presently trade expanded, the women acting as intermediaries—jobbers. Then came the merchant class, charging a commission, profit, for their services. Growth of group barter developed into commerce; and following the exchang... |
69:4.1 | [
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"Paper": 69,
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} | Just as marriage by contract followed marriage by capture, so trade by barter followed seizure by raids. But a long period of piracy intervened between the early practices of silent barter and the later trade by modern exchange methods. |
69:4.2 | [
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"Paper": 69,
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} | The first barter was conducted by armed traders who would leave their goods on a neutral spot. Women held the first markets; they were the earliest traders, and this was because they were the burden bearers; the men were warriors. Very early the trading counter was developed, a wall wide enough to prevent the traders r... |
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... | {
"Paper": 69,
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} | A fetish was used to stand guard over the deposits of goods for silent barter. Such market places were secure against theft; nothing would be removed except by barter or purchase; with a fetish on guard the goods were always safe. The early traders were scrupulously honest within their own tribes but regarded it as all... |
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"Paper": 69,
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} | For ages silent barter continued before men would meet, unarmed, on the sacred market place. These same market squares became the first places of sanctuary and in some countries were later known as “cities of refuge.” Any fugitive reaching the market place was safe and secure against attack. |
69:4.5 | [
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"Paper": 69,
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} | The first weights were grains of wheat and other cereals. The first medium of exchange was a fish or a goat. Later the cow became a unit of barter. |
69:4.6 | [
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"Paper": 69,
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} | Modern writing originated in the early trade records; the first literature of man was a trade-promotion document, a salt advertisement. Many of the earlier wars were fought over natural deposits, such as flint, salt, and metals. The first formal tribal treaty concerned the intertribalizing of a salt deposit. These trea... |
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"Paper": 69,
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} | Writing progressed up through the stages of the “message stick,” knotted cords, picture writing, hieroglyphics, and wampum belts, to the early symbolic alphabets. Message sending evolved from the primitive smoke signal up through runners, animal riders, railroads, and airplanes, as well as telegraph, telephone, and wir... |
69:4.8 | [
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"Paper": 69,
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} | New ideas and better methods were carried around the inhabited world by the ancient traders. Commerce, linked with adventure, led to exploration and discovery. And all of these gave birth to transportation. Commerce has been the great civilizer through promoting the cross-fertilization of culture. |
69:5.1 | [
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... | {
"Paper": 69,
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} | Capital is labor applied as a renunciation of the present in favor of the future. Savings represent a form of maintenance and survival insurance. Food hoarding developed self-control and created the first problems of capital and labor. The man who had food, provided he could protect it from robbers, had a distinct adva... |
69:5.2 | [
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"Paper": 69,
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} | The early banker was the valorous man of the tribe. He held the group treasures on deposit, while the entire clan would defend his hut in event of attack. Thus the accumulation of individual capital and group wealth immediately led to military organization. At first such precautions were designed to defend property aga... |
69:5.3 | [
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"Paper": 69,
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} | The basic urges which led to the accumulation of capital were: |
69:5.4 | [
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... | {
"Paper": 69,
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} | 1. Hunger—associated with foresight. Food saving and preservation meant power and comfort for those who possessed sufficient foresight thus to provide for future needs. Food storage was adequate insurance against famine and disaster. And the entire body of primitive mores was really designed to help man subordinate the... |
69:5.5 | [
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... | {
"Paper": 69,
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} | 2. Love of family—desire to provide for their wants. Capital represents the saving of property in spite of the pressure of the wants of today in order to insure against the demands of the future. A part of this future need may have to do with one’s posterity. |
69:5.6 | [
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"Paper": 69,
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} | 3. Vanity—longing to display one’s property accumulations. Extra clothing was one of the first badges of distinction. Collection vanity early appealed to the pride of man. |
69:5.7 | [
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"Paper": 69,
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} | 4. Position—eagerness to buy social and political prestige. There early sprang up a commercialized nobility, admission to which depended on the performance of some special service to royalty or was granted frankly for the payment of money. |
69:5.8 | [
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"Paper": 69,
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} | 5. Power—the craving to be master. Treasure lending was carried on as a means of enslavement, one hundred per cent a year being the loan rate of these ancient times. The moneylenders made themselves kings by creating a standing army of debtors. Bond servants were among the earliest form of property to be accumulated, a... |
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"Paper": 69,
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} | 6. Fear of the ghosts of the dead—priest fees for protection. Men early began to give death presents to the priests with a view to having their property used to facilitate their progress through the next life. The priesthoods thus became very rich; they were chief among ancient capitalists. |
69:5.10 | [
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... | {
"Paper": 69,
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} | 7. Sex urge—the desire to buy one or more wives. Man’s first form of trading was woman exchange; it long preceded horse trading. But never did the barter in sex slaves advance society; such traffic was and is a racial disgrace, for at one and the same time it hindered the development of family life and polluted the bio... |
69:5.11 | [
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"Paper": 69,
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} | 8. Numerous forms of self-gratification. Some sought wealth because it conferred power; others toiled for property because it meant ease. Early man (and some later-day ones) tended to squander his resources on luxury. Intoxicants and drugs intrigued the primitive races. |
69:5.12 | [
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"Paper": 69,
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} | As civilization developed, men acquired new incentives for saving; new wants were rapidly added to the original food hunger. Poverty became so abhorred that only the rich were supposed to go direct to heaven when they died. Property became so highly valued that to give a pretentious feast would wipe a dishonor from one... |
69:5.13 | [
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"Paper": 69,
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} | Accumulations of wealth early became the badge of social distinction. Individuals in certain tribes would accumulate property for years just to create an impression by burning it up on some holiday or by freely distributing it to fellow tribesmen. This made them great men. Even modern peoples revel in the lavish distri... |
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... | {
"Paper": 69,
"Paragraph": 14,
"Section": 5,
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} | But it is only fair to record that many an ancient rich man distributed much of his fortune because of the fear of being killed by those who coveted his treasures. Wealthy men commonly sacrificed scores of slaves to show disdain for wealth. |
69:5.15 | [
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"Paper": 69,
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} | Though capital has tended to liberate man, it has greatly complicated his social and industrial organization. The abuse of capital by unfair capitalists does not destroy the fact that it is the basis of modern industrial society. Through capital and invention the present generation enjoys a higher degree of freedom tha... |
69:6.1 | [
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"Paper": 69,
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} | Primitive society with its four divisions—industrial, regulative, religious, and military—rose through the instrumentality of fire, animals, slaves, and property. |
69:6.2 | [
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"Paper": 69,
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} | Fire building, by a single bound, forever separated man from animal; it is the basic human invention, or discovery. Fire enabled man to stay on the ground at night as all animals are afraid of it. Fire encouraged eventide social intercourse; it not only protected against cold and wild beasts but was also employed as se... |
69:6.3 | [
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"Paper": 69,
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} | Fire was a great civilizer, providing man with his first means of being altruistic without loss by enabling him to give live coals to a neighbor without depriving himself. The household fire, which was attended by the mother or eldest daughter, was the first educator, requiring watchfulness and dependability. The early... |
69:6.4 | [
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"Paper": 69,
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} | Though Andon, the discoverer of fire, avoided treating it as an object of worship, many of his descendants regarded the flame as a fetish or as a spirit. They failed to reap the sanitary benefits of fire because they would not burn refuse. Primitive man feared fire and always sought to keep it in good humor, hence the ... |
69:6.5 | [
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"Paper": 69,
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} | It was a sin to extinguish a flame; if a hut caught fire, it was allowed to burn. The fires of the temples and shrines were sacred and were never permitted to go out except that it was the custom to kindle new flames annually or after some calamity. Women were selected as priests because they were custodians of the hom... |
69:6.6 | [
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} | The early myths about how fire came down from the gods grew out of the observations of fire caused by lightning. These ideas of supernatural origin led directly to fire worship, and fire worship led to the custom of “passing through fire,” a practice carried on up to the times of Moses. And there still persists the ide... |
69:6.7 | [
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} | Fire led to cooking, and “raw eaters” became a term of derision. And cooking lessened the expenditure of vital energy necessary for the digestion of food and so left early man some strength for social culture, while animal husbandry, by reducing the effort necessary to secure food, provided time for social activities. |
69:6.8 | [
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"Paper": 69,
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} | It should be remembered that fire opened the doors to metalwork and led to the subsequent discovery of steam power and the present-day uses of electricity. |
69:7.1 | [
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"Paper": 69,
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} | To start with, the entire animal world was man’s enemy; human beings had to learn to protect themselves from the beasts. First, man ate the animals but later learned to domesticate and make them serve him. |
69:7.2 | [
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"Paper": 69,
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} | The domestication of animals came about accidentally. The savage would hunt herds much as the American Indians hunted the bison. By surrounding the herd they could keep control of the animals, thus being able to kill them as they were required for food. Later, corrals were constructed, and entire herds would be capture... |
69:7.3 | [
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"Paper": 69,
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} | It was easy to tame some animals, but like the elephant, many of them would not reproduce in captivity. Still further on it was discovered that certain species of animals would submit to man’s presence, and that they would reproduce in captivity. The domestication of animals was thus promoted by selective breeding, an ... |
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