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69:7.4 | [
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"Paper": 69,
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} | The dog was the first animal to be domesticated, and the difficult experience of taming it began when a certain dog, after following a hunter around all day, actually went home with him. For ages dogs were used for food, hunting, transportation, and companionship. At first dogs only howled, but later on they learned to... |
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"Paper": 69,
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} | When man was a hunter, he was fairly kind to woman, but after the domestication of animals, coupled with the Caligastia confusion, many tribes shamefully treated their women. They treated them altogether too much as they treated their animals. Man’s brutal treatment of woman constitutes one of the darkest chapters of h... |
69:8.1 | [
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"Paper": 69,
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} | Primitive man never hesitated to enslave his fellows. Woman was the first slave, a family slave. Pastoral man enslaved woman as his inferior sex partner. This sort of sex slavery grew directly out of man’s decreased dependence upon woman. |
69:8.2 | [
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"Paper": 69,
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} | Not long ago enslavement was the lot of those military captives who refused to accept the conqueror’s religion. In earlier times captives were either eaten, tortured to death, set to fighting each other, sacrificed to spirits, or enslaved. Slavery was a great advancement over massacre and cannibalism. |
69:8.3 | [
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... | {
"Paper": 69,
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} | Enslavement was a forward step in the merciful treatment of war captives. The ambush of Ai, with the wholesale slaughter of men, women, and children, only the king being saved to gratify the conqueror’s vanity, is a faithful picture of the barbaric slaughter practiced by even supposedly civilized peoples. The raid upon... |
69:8.4 | [
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... | {
"Paper": 69,
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} | The hunter, like the American red man, did not enslave. He either adopted or killed his captives. Slavery was not prevalent among the pastoral peoples, for they needed few laborers. In war the herders made a practice of killing all men captives and taking as slaves only the women and children. The Mosaic code contained... |
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"Paper": 69,
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} | The herders were the first capitalists; their herds represented capital, and they lived on the interest—the natural increase. And they were disinclined to trust this wealth to the keeping of either slaves or women. But later on they took male prisoners and forced them to cultivate the soil. This is the early origin of ... |
69:8.6 | [
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"Paper": 69,
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} | Slavery was an indispensable link in the chain of human civilization. It was the bridge over which society passed from chaos and indolence to order and civilized activities; it compelled backward and lazy peoples to work and thus provide wealth and leisure for the social advancement of their superiors. |
69:8.7 | [
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} | The institution of slavery compelled man to invent the regulative mechanism of primitive society; it gave origin to the beginnings of government. Slavery demands strong regulation and during the European Middle Ages virtually disappeared because the feudal lords could not control the slaves. The backward tribes of anci... |
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"Paper": 69,
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} | True, slavery was oppressive, but it was in the schools of oppression that man learned industry. Eventually the slaves shared the blessings of a higher society which they had so unwillingly helped create. Slavery creates an organization of culture and social achievement but soon insidiously attacks society internally a... |
69:8.9 | [
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"Paper": 69,
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} | Modern mechanical invention rendered the slave obsolete. Slavery, like polygamy, is passing because it does not pay. But it has always proved disastrous suddenly to liberate great numbers of slaves; less trouble ensues when they are gradually emancipated. |
69:8.10 | [
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"Paper": 69,
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} | Today, men are not social slaves, but thousands allow ambition to enslave them to debt. Involuntary slavery has given way to a new and improved form of modified industrial servitude. |
69:8.11 | [
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... | {
"Paper": 69,
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} | While the ideal of society is universal freedom, idleness should never be tolerated. All able-bodied persons should be compelled to do at least a self-sustaining amount of work. |
69:8.12 | [
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... | {
"Paper": 69,
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} | Modern society is in reverse. Slavery has nearly disappeared; domesticated animals are passing. Civilization is reaching back to fire—the inorganic world—for power. Man came up from savagery by way of fire, animals, and slavery; today he reaches back, discarding the help of slaves and the assistance of animals, while h... |
69:9.1 | [
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"Paper": 69,
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} | While primitive society was virtually communal, primitive man did not adhere to the modern doctrines of communism. The communism of these early times was not a mere theory or social doctrine; it was a simple and practical automatic adjustment. Communism prevented pauperism and want; begging and prostitution were almost... |
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"Paper": 69,
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} | Primitive communism did not especially level men down, nor did it exalt mediocrity, but it did put a premium on inactivity and idleness, and it did stifle industry and destroy ambition. Communism was indispensable scaffolding in the growth of primitive society, but it gave way to the evolution of a higher social order ... |
69:9.3 | [
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"Paper": 69,
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} | 1. The family. Man not only craves to accumulate property; he desires to bequeath his capital goods to his progeny. But in early communal society a man’s capital was either immediately consumed or distributed among the group at his death. There was no inheritance of property—the inheritance tax was one hundred per cent... |
69:9.4 | [
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"Paper": 69,
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} | 2. Religious tendencies. Primitive man also wanted to save up property as a nucleus for starting life in the next existence. This motive explains why it was so long the custom to bury a man’s personal belongings with him. The ancients believed that only the rich survived death with any immediate pleasure and dignity. T... |
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"Paper": 69,
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} | 3. The desire for liberty and leisure. In the earlier days of social evolution the apportionment of individual earnings among the group was virtually a form of slavery; the worker was made slave to the idler. This was the suicidal weakness of communism: The improvident habitually lived off the thrifty. Even in modern t... |
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"Paper": 69,
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} | 4. The urge for security and power. Communism was finally destroyed by the deceptive practices of progressive and successful individuals who resorted to diverse subterfuges in an effort to escape enslavement to the shiftless idlers of their tribes. But at first all hoarding was secret; primitive insecurity prevented th... |
69:9.7 | [
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"Paper": 69,
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} | In earliest times women were the property of the community, and the mother dominated the family. The early chiefs owned all the land and were proprietors of all the women; marriage required the consent of the tribal ruler. With the passing of communism, women were held individually, and the father gradually assumed dom... |
69:9.8 | [
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} | At first, all property, including tools and weapons, was the common possession of the tribe. Private property first consisted of all things personally touched. If a stranger drank from a cup, the cup was henceforth his. Next, any place where blood was shed became the property of the injured person or group. |
69:9.9 | [
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"Paper": 69,
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} | Private property was thus originally respected because it was supposed to be charged with some part of the owner’s personality. Property honesty rested safely on this type of superstition; no police were needed to guard personal belongings. There was no stealing within the group, though men did not hesitate to appropri... |
69:9.10 | [
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"Paper": 69,
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} | The ornamental type of personal effects originated in the wearing of charms. Vanity plus ghost fear led early man to resist all attempts to relieve him of his favorite charms, such property being valued above necessities. |
69:9.11 | [
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"Paper": 69,
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} | Sleeping space was one of man’s earliest properties. Later, homesites were assigned by the tribal chiefs, who held all real estate in trust for the group. Presently a fire site conferred ownership; and still later, a well constituted title to the adjacent land. |
69:9.12 | [
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"Paper": 69,
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} | Water holes and wells were among the first private possessions. The whole fetish practice was utilized to guard water holes, wells, trees, crops, and honey. Following the loss of faith in the fetish, laws were evolved to protect private belongings. But game laws, the right to hunt, long preceded land laws. The American... |
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} | Private property was early marked by family insignia, and this is the early origin of family crests. Real estate could also be put under the watchcare of spirits. The priests would “consecrate” a piece of land, and it would then rest under the protection of the magic taboos erected thereon. Owners thereof were said to ... |
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"Paper": 69,
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} | In early days only the crops were private, but successive crops conferred title; agriculture was thus the genesis of the private ownership of land. Individuals were first given only a life tenureship; at death land reverted to the tribe. The very first land titles granted by tribes to individuals were graves—family bur... |
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} | Eventually the state assigned property to the individual, reserving the right of taxation. Having made secure their titles, landlords could collect rents, and land became a source of income—capital. Finally land became truly negotiable, with sales, transfers, mortgages, and foreclosures. |
69:9.16 | [
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"Paper": 69,
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} | Private ownership brought increased liberty and enhanced stability; but private ownership of land was given social sanction only after communal control and direction had failed, and it was soon followed by a succession of slaves, serfs, and landless classes. But improved machinery is gradually setting men free from sla... |
69:9.17 | [
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"Paper": 69,
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} | The right to property is not absolute; it is purely social. But all government, law, order, civil rights, social liberties, conventions, peace, and happiness, as they are enjoyed by modern peoples, have grown up around the private ownership of property. |
69:9.18 | [
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"Paper": 69,
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} | The present social order is not necessarily right—not divine or sacred—but mankind will do well to move slowly in making changes. That which you have is vastly better than any system known to your ancestors. Make certain that when you change the social order you change for the better. Do not be persuaded to experiment ... |
69:9.19 | [
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"Paper": 69,
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} | [Presented by a Melchizedek of Nebadon.] |
70:0.1 | [
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"Paper": 70,
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} | NO SOONER had man partially solved the problem of making a living than he was confronted with the task of regulating human contacts. The development of industry demanded law, order, and social adjustment; private property necessitated government. |
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"Paper": 70,
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} | On an evolutionary world, antagonisms are natural; peace is secured only by some sort of social regulative system. Social regulation is inseparable from social organization; association implies some controlling authority. Government compels the co-ordination of the antagonisms of the tribes, clans, families, and indivi... |
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"Paper": 70,
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} | Government is an unconscious development; it evolves by trial and error. It does have survival value; therefore it becomes traditional. Anarchy augmented misery; therefore government, comparative law and order, slowly emerged or is emerging. The coercive demands of the struggle for existence literally drove the human r... |
70:1.1 | [
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"Paper": 70,
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} | War is the natural state and heritage of evolving man; peace is the social yardstick measuring civilization’s advancement. Before the partial socialization of the advancing races man was exceedingly individualistic, extremely suspicious, and unbelievably quarrelsome. Violence is the law of nature, hostility the automat... |
70:1.2 | [
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"Paper": 70,
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} | War is an animalistic reaction to misunderstandings and irritations; peace attends upon the civilized solution of all such problems and difficulties. The Sangik races, together with the later deteriorated Adamites and Nodites, were all belligerent. The Andonites were early taught the golden rule, and, even today, their... |
70:1.3 | [
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"Paper": 70,
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} | Andon taught his children to settle disputes by each beating a tree with a stick, meanwhile cursing the tree; the one whose stick broke first was the victor. The later Andonites used to settle disputes by holding a public show at which the disputants made fun of and ridiculed each other, while the audience decided the ... |
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"Paper": 70,
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} | But there could be no such phenomenon as war until society had evolved sufficiently far to actually experience periods of peace and to sanction warlike practices. The very concept of war implies some degree of organization. |
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"Paper": 70,
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} | With the emergence of social groupings, individual irritations began to be submerged in the group feelings, and this promoted intratribal tranquillity but at the expense of intertribal peace. Peace was thus first enjoyed by the in-group, or tribe, who always disliked and hated the out-group, foreigners. Early man regar... |
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"Paper": 70,
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} | But even this did not work at first. When the early chiefs would try to iron out misunderstandings, they often found it necessary, at least once a year, to permit the tribal stone fights. The clan would divide up into two groups and engage in an all-day battle. And this for no other reason than just the fun of it; they... |
70:1.7 | [
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"Paper": 70,
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} | Warfare persists because man is human, evolved from an animal, and all animals are bellicose. Among the early causes of war were: |
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"Paper": 70,
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} | 1. Hunger, which led to food raids. Scarcity of land has always brought on war, and during these struggles the early peace tribes were practically exterminated. |
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} | 2. Woman scarcity—an attempt to relieve a shortage of domestic help. Woman stealing has always caused war. |
70:1.10 | [
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} | 3. Vanity—the desire to exhibit tribal prowess. Superior groups would fight to impose their mode of life upon inferior peoples. |
70:1.11 | [
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} | 4. Slaves—need of recruits for the labor ranks. |
70:1.12 | [
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} | 5. Revenge was the motive for war when one tribe believed that a neighboring tribe had caused the death of a fellow tribesman. Mourning was continued until a head was brought home. The war for vengeance was in good standing right on down to comparatively modern times. |
70:1.13 | [
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} | 6. Recreation—war was looked upon as recreation by the young men of these early times. If no good and sufficient pretext for war arose, when peace became oppressive, neighboring tribes were accustomed to go out in semifriendly combat to engage in a foray as a holiday, to enjoy a sham battle. |
70:1.14 | [
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"Paper": 70,
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} | 7. Religion—the desire to make converts to the cult. The primitive religions all sanctioned war. Only in recent times has religion begun to frown upon war. The early priesthoods were, unfortunately, usually allied with the military power. One of the great peace moves of the ages has been the attempt to separate church ... |
70:1.15 | [
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} | Always these olden tribes made war at the bidding of their gods, at the behest of their chiefs or medicine men. The Hebrews believed in such a “God of battles”; and the narrative of their raid on the Midianites is a typical recital of the atrocious cruelty of the ancient tribal wars; this assault, with its slaughter of... |
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} | This is a narrative of the evolution of society—the natural outworking of the problems of the races—man working out his own destiny on earth. Such atrocities are not instigated by Deity, notwithstanding the tendency of man to place the responsibility on his gods. |
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"Paper": 70,
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} | Military mercy has been slow in coming to mankind. Even when a woman, Deborah, ruled the Hebrews, the same wholesale cruelty persisted. Her general in his victory over the gentiles caused “all the host to fall upon the sword; there was not one left.” |
70:1.18 | [
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"Paper": 70,
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} | Very early in the history of the race, poisoned weapons were used. All sorts of mutilations were practiced. Saul did not hesitate to require one hundred Philistine foreskins as the dowry David should pay for his daughter Michal. |
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} | Early wars were fought between tribes as a whole, but in later times, when two individuals in different tribes had a dispute, instead of both tribes fighting, the two disputants engaged in a duel. It also became a custom for two armies to stake all on the outcome of a contest between a representative chosen from each s... |
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} | The first refinement of war was the taking of prisoners. Next, women were exempted from hostilities, and then came the recognition of noncombatants. Military castes and standing armies soon developed to keep pace with the increasing complexity of combat. Such warriors were early prohibited from associating with women, ... |
70:1.21 | [
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} | The practice of declaring war represented great progress. Such declarations of intention to fight betokened the arrival of a sense of fairness, and this was followed by the gradual development of the rules of “civilized” warfare. Very early it became the custom not to fight near religious sites and, still later, not to... |
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} | Thus did warfare gradually evolve from the primitive man hunt to the somewhat more orderly system of the later-day “civilized” nations. But only slowly does the social attitude of amity displace that of enmity. |
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... | {
"Paper": 70,
"Paragraph": 1,
"Section": 2,
"Standard Reference": "70:2.1"
} | In past ages a fierce war would institute social changes and facilitate the adoption of new ideas such as would not have occurred naturally in ten thousand years. The terrible price paid for these certain war advantages was that society was temporarily thrown back into savagery; civilized reason had to abdicate. War is... |
70:2.2 | [
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"Paper": 70,
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} | The constant necessity for national defense creates many new and advanced social adjustments. Society, today, enjoys the benefit of a long list of useful innovations which were at first wholly military and is even indebted to war for the dance, one of the early forms of which was a military drill. |
70:2.3 | [
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"Paper": 70,
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} | War has had a social value to past civilizations because it: |
70:2.4 | [
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"Paper": 70,
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} | 1. Imposed discipline, enforced co-operation. |
70:2.5 | [
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"Paper": 70,
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} | 2. Put a premium on fortitude and courage. |
70:2.6 | [
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"Paper": 70,
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} | 3. Fostered and solidified nationalism. |
70:2.7 | [
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"Paper": 70,
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} | 4. Destroyed weak and unfit peoples. |
70:2.8 | [
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"Paper": 70,
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} | 5. Dissolved the illusion of primitive equality and selectively stratified society. |
70:2.9 | [
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... | {
"Paper": 70,
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} | War has had a certain evolutionary and selective value, but like slavery, it must sometime be abandoned as civilization slowly advances. Olden wars promoted travel and cultural intercourse; these ends are now better served by modern methods of transport and communication. Olden wars strengthened nations, but modern str... |
70:2.10 | [
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... | {
"Paper": 70,
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} | At one time physicians believed in bloodletting as a cure for many diseases, but they have since discovered better remedies for most of these disorders. And so must the international bloodletting of war certainly give place to the discovery of better methods for curing the ills of nations. |
70:2.11 | [
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... | {
"Paper": 70,
"Paragraph": 11,
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} | The nations of Urantia have already entered upon the gigantic struggle between nationalistic militarism and industrialism, and in many ways this conflict is analogous to the agelong struggle between the herder-hunter and the farmer. But if industrialism is to triumph over militarism, it must avoid the dangers which bes... |
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"Paper": 70,
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} | 1. The strong drift toward materialism, spiritual blindness. |
70:2.13 | [
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"Paper": 70,
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} | 2. The worship of wealth-power, value distortion. |
70:2.14 | [
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"Paper": 70,
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} | 3. The vices of luxury, cultural immaturity. |
70:2.15 | [
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"Paper": 70,
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} | 4. The increasing dangers of indolence, service insensitivity. |
70:2.16 | [
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"Paper": 70,
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} | 5. The growth of undesirable racial softness, biologic deterioration. |
70:2.17 | [
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"Paper": 70,
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} | 6. The threat of standardized industrial slavery, personality stagnation. Labor is ennobling but drudgery is benumbing. |
70:2.18 | [
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"Paper": 70,
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} | Militarism is autocratic and cruel—savage. It promotes social organization among the conquerors but disintegrates the vanquished. Industrialism is more civilized and should be so carried on as to promote initiative and to encourage individualism. Society should in every way possible foster originality. |
70:2.19 | [
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"Paper": 70,
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} | Do not make the mistake of glorifying war; rather discern what it has done for society so that you may the more accurately visualize what its substitutes must provide in order to continue the advancement of civilization. And if such adequate substitutes are not provided, then you may be sure that war will long continue... |
70:2.20 | [
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"Paper": 70,
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} | Man will never accept peace as a normal mode of living until he has been thoroughly and repeatedly convinced that peace is best for his material welfare, and until society has wisely provided peaceful substitutes for the gratification of that inherent tendency periodically to let loose a collective drive designed to li... |
70:2.21 | [
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"Paper": 70,
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} | But even in passing, war should be honored as the school of experience which compelled a race of arrogant individualists to submit themselves to highly concentrated authority—a chief executive. Old-fashioned war did select the innately great men for leadership, but modern war no longer does this. To discover leaders so... |
70:3.1 | [
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"Paper": 70,
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} | In the most primitive society the horde is everything; even children are its common property. The evolving family displaced the horde in child rearing, while the emerging clans and tribes took its place as the social unit. |
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"Paper": 70,
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} | Sex hunger and mother love establish the family. But real government does not appear until superfamily groups have begun to form. In the prefamily days of the horde, leadership was provided by informally chosen individuals. The African Bushmen have never progressed beyond this primitive stage; they do not have chiefs i... |
70:3.3 | [
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"Paper": 70,
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} | Families became united by blood ties in clans, aggregations of kinsmen; and these subsequently evolved into tribes, territorial communities. Warfare and external pressure forced the tribal organization upon the kinship clans, but it was commerce and trade that held these early and primitive groups together with some de... |
70:3.4 | [
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"Paper": 70,
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} | The peace of Urantia will be promoted far more by international trade organizations than by all the sentimental sophistry of visionary peace planning. Trade relations have been facilitated by development of language and by improved methods of communication as well as by better transportation. |
70:3.5 | [
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"Paper": 70,
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} | The absence of a common language has always impeded the growth of peace groups, but money has become the universal language of modern trade. Modern society is largely held together by the industrial market. The gain motive is a mighty civilizer when augmented by the desire to serve. |
70:3.6 | [
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"Paper": 70,
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} | In the early ages each tribe was surrounded by concentric circles of increasing fear and suspicion; hence it was once the custom to kill all strangers, later on, to enslave them. The old idea of friendship meant adoption into the clan; and clan membership was believed to survive death—one of the earliest concepts of et... |
70:3.7 | [
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"Paper": 70,
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} | The ceremony of adoption consisted in drinking each other’s blood. In some groups saliva was exchanged in the place of blood drinking, this being the ancient origin of the practice of social kissing. And all ceremonies of association, whether marriage or adoption, were always terminated by feasting. |
70:3.8 | [
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"Paper": 70,
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} | In later times, blood diluted with red wine was used, and eventually wine alone was drunk to seal the adoption ceremony, which was signified in the touching of the wine cups and consummated by the swallowing of the beverage. The Hebrews employed a modified form of this adoption ceremony. Their Arab ancestors made use o... |
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"Paper": 70,
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} | “Guest friendship” was a relation of temporary hospitality. When visiting guests departed, a dish would be broken in half, one piece being given the departing friend so that it would serve as a suitable introduction for a third party who might arrive on a later visit. It was customary for guests to pay their way by tel... |
70:3.10 | [
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"Paper": 70,
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} | The first treaties of peace were the “blood bonds.” The peace ambassadors of two warring tribes would meet, pay their respects, and then proceed to prick the skin until it bled; whereupon they would suck each other’s blood and declare peace. |
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0.012603318318724632... | {
"Paper": 70,
"Paragraph": 11,
"Section": 3,
"Standard Reference": "70:3.11"
} | The earliest peace missions consisted of delegations of men bringing their choice maidens for the sex gratification of their onetime enemies, the sex appetite being utilized in combating the war urge. The tribe so honored would pay a return visit, with its offering of maidens; whereupon peace would be firmly establishe... |
70:4.1 | [
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"Paper": 70,
"Paragraph": 1,
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"Standard Reference": "70:4.1"
} | The first peace group was the family, then the clan, the tribe, and later on the nation, which eventually became the modern territorial state. The fact that the present-day peace groups have long since expanded beyond blood ties to embrace nations is most encouraging, despite the fact that Urantia nations are still spe... |
70:4.2 | [
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"Paper": 70,
"Paragraph": 2,
"Section": 4,
"Standard Reference": "70:4.2"
} | The clans were blood-tie groups within the tribe, and they owed their existence to certain common interests, such as: |
70:4.3 | [
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"Paper": 70,
"Paragraph": 3,
"Section": 4,
"Standard Reference": "70:4.3"
} | 1. Tracing origin back to a common ancestor. |
70:4.4 | [
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"Paper": 70,
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} | 2. Allegiance to a common religious totem. |
70:4.5 | [
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"Paper": 70,
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} | 3. Speaking the same dialect. |
70:4.6 | [
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"Paper": 70,
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"Standard Reference": "70:4.6"
} | 4. Sharing a common dwelling place. |
70:4.7 | [
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"Paper": 70,
"Paragraph": 7,
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"Standard Reference": "70:4.7"
} | 5. Fearing the same enemies. |
70:4.8 | [
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"Paper": 70,
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"Section": 4,
"Standard Reference": "70:4.8"
} | 6. Having had a common military experience. |
70:4.9 | [
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"Paper": 70,
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"Section": 4,
"Standard Reference": "70:4.9"
} | The clan headmen were always subordinate to the tribal chief, the early tribal governments being a loose confederation of clans. The native Australians never developed a tribal form of government. |
70:4.10 | [
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0... | {
"Paper": 70,
"Paragraph": 10,
"Section": 4,
"Standard Reference": "70:4.10"
} | The clan peace chiefs usually ruled through the mother line; the tribal war chiefs established the father line. The courts of the tribal chiefs and early kings consisted of the headmen of the clans, whom it was customary to invite into the king’s presence several times a year. This enabled him to watch them and the bet... |
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