Knjiga Urantije
DIO III. Povijest Urantije
POGLAVLJE 68 : SVITANJE CIVILIZACIJE
68:0.1 (763.1)
THIS is the beginning of the narrative of the long, long forward struggle of the human species from a status that was little better than an animal existence, through the intervening ages, and down to the later times when a real, though imperfect, civilization had evolved among the higher races of mankind.
Civilizacija je rasno postignuće; ona nije biološki urođena, stoga sva djeca moraju biti odgajana u okruženju kulture, dok svaka nova generacija mladih iznova mora primiti svoje obrazovanje. Više kvalitete civilizacije — znanstvene, filozofske i religijske — ne prenose se izravnim nasljeđivanjem s jedne generacije na drugu. Ova kulturna postignuća mogu se očuvati jedino prosvijećenim očuvanjem društvenog nasljeđa.
68:0.2 (763.2)
Civilization is a racial acquirement; it is not biologically inherent; hence must all children be reared in an environment of culture, while each succeeding generation of youth must receive anew its education. The superior qualities of civilization—scientific, philosophic, and religious—are not transmitted from one generation to another by direct inheritance. These cultural achievements are preserved only by the enlightened conservation of social inheritance.
Kooperativnu društvenu evoluciju utemeljili su dalamatijski učitelji i tijekom tristo tisuća godina čovječanstvo je razvijalo svijest o značaju kolektivnih aktivnosti. Plava je rasa izvukla najveću korist iz tih ranih društvenih učenja, crvena donekle, a crna najmanje od svih. U skorijem su razdoblju žuta i bijela rasa svijetu predočile najnapredniji društveni razvoj na Urantiji.
68:0.3 (763.3)
Social evolution of the co-operative order was initiated by the Dalamatia teachers, and for three hundred thousand years mankind was nurtured in the idea of group activities. The blue man most of all profited by these early social teachings, the red man to some extent, and the black man least of all. In more recent times the yellow race and the white race have presented the most advanced social development on Urantia.
Kad se ljudi nađu u bliskom međusobnom kontaktu, često nauče osjećati naklonost jedni prema drugima, ali primitivni čovjek nije prirodno obilovao duhom bratstva niti željom za društvenim povezivanjem sa svojim bližnjima. Rane su rase kroz bolno iskustvo naučile da „u zajedništvu leži snaga”, i upravo taj nedostatak prirodne bratske privlačnosti danas stoji na putu neposrednog ostvarenja bratstva ljudi na Urantiji.
68:1.1 (763.4)
When brought closely together, men often learn to like one another, but primitive man was not naturally overflowing with the spirit of brotherly feeling and the desire for social contact with his fellows. Rather did the early races learn by sad experience that “in union there is strength”; and it is this lack of natural brotherly attraction that now stands in the way of immediate realization of the brotherhood of man on Urantia.
Udruživanje je vrlo rano postalo cijenom opstanka. Osamljeni čovjek bio je bespomoćan ako nije nosio plemensko obilježje koje je svjedočilo da pripada skupini koja bi zasigurno osvetila svaki napad na njega. Čak je i u Kainovo vrijeme bilo pogubno putovati sam bez ikakvog znaka pripadnosti nekoj skupini. Civilizacija je postala čovjekovo osiguranje od nasilne smrti, dok se premija plaća pokoravanjem brojnim zahtjevima društvenih zakona.
68:1.2 (763.5)
Association early became the price of survival. The lone man was helpless unless he bore a tribal mark which testified that he belonged to a group which would certainly avenge any assault made upon him. Even in the days of Cain it was fatal to go abroad alone without some mark of group association. Civilization has become man’s insurance against violent death, while the premiums are paid by submission to society’s numerous law demands.
Primitivna ljudska bića rano su spoznala da su skupine bile daleko jače i moćnije od pukog zbroja svojih pojedinačnih članova. Zajedničkom suradnjom stotinu ljudi može pomaknuti golemi kamen; skupina uvježbanih čuvara reda može obuzdati razuzdanu rulju. Tako se rodilo društvo, ne kao rezultat pukog ujedinjenja više osoba, već prije kao rezultat organizirane i inteligentne suradnje. Ali suradnja nije čovjekova prirodna osobina; čovjek najprije uči surađivati iz straha, a tek kasnije otkriva da suradnja znatno olakšava teškoće vremena i pruža zaštitu od tobožnjih opasnosti vječnosti.
68:1.4 (763.7)
Primitive human beings early learned that groups are vastly greater and stronger than the mere sum of their individual units. One hundred men united and working in unison can move a great stone; a score of well-trained guardians of the peace can restrain an angry mob. And so society was born, not of mere association of numbers, but rather as a result of the organization of intelligent co-operators. But co-operation is not a natural trait of man; he learns to co-operate first through fear and then later because he discovers it is most beneficial in meeting the difficulties of time and guarding against the supposed perils of eternity.
Narodi koji su se tako rano organizirali u primitivna društva postali su uspješniji kako u svojim napadima na prirodu tako i u obrani od svojih bližnjih; posjedovali su veće izglede za opstanak. Stoga je civilizacija na Urantiji postojano napredovala unatoč mnogim nazadovanjima. I samo zahvaljujući povećanoj vrijednosti opstanka kroz udruživanje, brojne čovjekove pogreške do sada nisu uspjele zaustaviti ili uništiti ljudsku civilizaciju.
68:1.5 (764.1)
The peoples who thus early organized themselves into a primitive society became more successful in their attacks on nature as well as in defense against their fellows; they possessed greater survival possibilities; hence has civilization steadily progressed on Urantia, notwithstanding its many setbacks. And it is only because of the enhancement of survival value in association that man’s many blunders have thus far failed to stop or destroy human civilization.
Suvremeni opstanak primitivnih društvenih uvjeta među australskim urođenicima te afričkim Bušmanima i Pigmejima jasno pokazuje da je suvremeno kulturno društvo razmjerno novija pojava. Među tim zaostalim narodima može se opaziti rano grupno neprijateljstvo, osobna sumnjičavost i druge protudruštvene osobine koje su obilježavale sve primitivne rase. Ovi žalosni ostaci nedruštvenih naroda iz prastarih vremena rječito potvrđuju činjenicu da čovjekova prirodna težnja prema individualizmu ne može uspješno nadvladati snažnije i moćnije organizacije i udruženja naprednijeg društvenog poretka. Ove nazadne i sumnjičave protudruštvene rase, koje svakih sedamdeset ili osamdeset kilometara govore različitim narječjima, pokazuju u kakvom biste svijetu danas živjeli da nije bilo združenog utjecaja najprije učenja utjelovljenog osoblja Planetarnog Princa, a zatim djelovanja adamitskih unapređivača ljudske rase.
68:1.6 (764.2)
That contemporary cultural society is a rather recent phenomenon is well shown by the present-day survival of such primitive social conditions as characterize the Australian natives and the Bushmen and Pygmies of Africa. Among these backward peoples may be observed something of the early group hostility, personal suspicion, and other highly antisocial traits which were so characteristic of all primitive races. These miserable remnants of the nonsocial peoples of ancient times bear eloquent testimony to the fact that the natural individualistic tendency of man cannot successfully compete with the more potent and powerful organizations and associations of social progression. These backward and suspicious antisocial races that speak a different dialect every forty or fifty miles illustrate what a world you might now be living in but for the combined teaching of the corporeal staff of the Planetary Prince and the later labors of the Adamic group of racial uplifters.
Suvremena fraza „povratak prirodi” predstavlja samoobmanu neukosti, pogrešno vjerovanje u neko izmišljeno „zlatno doba.” Jedina osnova legendi o zlatnom dobu jest povijesna činjenica postojanja Dalamatije i Edena. Ali ni ta donekle unaprijeđena društva nisu bila ni blizu ostvarenju utopijskih snova.
68:1.7 (764.3)
The modern phrase, “back to nature,” is a delusion of ignorance, a belief in the reality of the onetime fictitious “golden age.” The only basis for the legend of the golden age is the historic fact of Dalamatia and Eden. But these improved societies were far from the realization of utopian dreams.
Civilizirano društvo rezultat je čovjekovih ranih nastojanja da nadvlada svoju nesklonost prema izolaciji. Ali to ne povlači za sobom uzajamnu naklonost, a sadašnje nemirno stanje određenih primitivnih skupina dobro pokazuje kroz što su rana plemena morala proći. No iako se pojedinci unutar jedne civilizacije mogu sukobljavati i međusobno boriti, i premda sama civilizacija može izgledati kao nedosljedna masa sukoba i nadmetanja, ona ipak svjedoči o ozbiljnom nastojanju, a ne o smrtonosnoj monotoniji stagnacije.
68:2.1 (764.4)
Civilized society is the result of man’s early efforts to overcome his dislike of isolation. But this does not necessarily signify mutual affection, and the present turbulent state of certain primitive groups well illustrates what the early tribes came up through. But though the individuals of a civilization may collide with each other and struggle against one another, and though civilization itself may appear to be an inconsistent mass of striving and struggling, it does evidence earnest striving, not the deadly monotony of stagnation.
Iako je razina inteligencije znatno pridonijela brzini kulturnog napretka, društvo je u svojoj biti osmišljeno kako bi smanjilo element rizika u čovjekovu načinu života, i ono je napredovalo upravo onoliko brzo koliko je uspijevalo smanjiti bol i povećati zadovoljstvo u životu. Tako se cijelo društveno tijelo polako kreće prema cilju svoje sudbine — uništenju ili opstanku — ovisno o tome je li taj cilj kolektivno samoodržanje ili osobno ugađanje vlastitih želja. Samoodržanje gradi društvo, dok pretjerano samougađanje razara civilizaciju.
68:2.2 (764.5)
While the level of intelligence has contributed considerably to the rate of cultural progress, society is essentially designed to lessen the risk element in the individual’s mode of living, and it has progressed just as fast as it has succeeded in lessening pain and increasing the pleasure element in life. Thus does the whole social body push on slowly toward the goal of destiny—extinction or survival—depending on whether that goal is self-maintenance or self-gratification. Self-maintenance originates society, while excessive self-gratification destroys civilization.
Instinktivna težnja prirodnog čovjeka prema životu u hordi teško može objasniti razvoj društvene organizacije kakva danas postoji na Urantiji. Premda ta urođena druželjubivost leži u samim temeljima ljudskog društva, velik dio čovjekove društvenosti predstavlja stečeno obilježje. Glad za hranom i spolna ljubav predstavljale su dva bitna utjecaja koja su pridonijela ranom formiranju društvenih zajednica ljudskih bića; te nagonske pobude čovjek dijeli sa životinjskim svijetom. Taština i strah, a naročito strah od duhova, predstavljali su druge dvije emocije koje su ljude navele na zajednički život i koje su ih održale na okupu.
68:2.4 (765.1)
The herd instinct in natural man is hardly sufficient to account for the development of such a social organization as now exists on Urantia. Though this innate gregarious propensity lies at the bottom of human society, much of man’s sociability is an acquirement. Two great influences which contributed to the early association of human beings were food hunger and sex love; these instinctive urges man shares with the animal world. Two other emotions which drove human beings together and held them together were vanity and fear, more particularly ghost fear.
Povijest nije ništa drugo nego čovjekova višestoljetna borba za hranom. Primitivni čovjek razmišljao je jedino kad je bio gladan; čuvanje hrane za kasnije predstavljalo je njegov prvi čin samoodricanja, prvi oblik samodiscipline. Kako se društvo razvijalo, glad je prestala biti jedinim primarnim poticajem međusobnog povezivanja. Brojne druge vrste gladi, spoznaja različitih potreba i težnja za njihovim zadovoljenjem vodile su stvaranju sve prisnijih ljudskih zajednica. Suvremena zapadna civilizacija stenje pod golemim teretom luksuza i kobnim umnažanjem ljudskih težnji i aspiracija. Suvremeno društvo nalazi se pod trajnim pritiskom jedne od najopasnijih faza dalekosežne međupovezanosti i vrlo složene međuovisnosti.
68:2.5 (765.2)
History is but the record of man’s agelong food struggle. Primitive man only thought when he was hungry; food saving was his first self-denial, self-discipline. With the growth of society, food hunger ceased to be the only incentive for mutual association. Numerous other sorts of hunger, the realization of various needs, all led to the closer association of mankind. But today society is top-heavy with the overgrowth of supposed human needs. Occidental civilization of the twentieth century groans wearily under the tremendous overload of luxury and the inordinate multiplication of human desires and longings. Modern society is enduring the strain of one of its most dangerous phases of far-flung interassociation and highly complicated interdependence.
Glad, taština i strah od duhova vršili su neprekidan društveni pritisak, dok je spolno zadovoljenje bilo prolazno i povremeno. Sam spolni nagon nije bio dovoljan da navede primitivne muškarce i žene da preuzmu teške obveze održavanja doma. Rani dom nastao je iz spolnog nemira muškarca kada bi bio lišen čestog zadovoljenja, kao i iz predane majčinske ljubavi ljudske žene, koju ona u određenoj mjeri dijeli sa ženkama viših životinja. Prisutnost bespomoćnog djeteta rano je dovela do podjele muških i ženskih aktivnosti; žena je morala održavati stalno prebivalište gdje je mogla obrađivati tlo. I od najranijih vremena, tamo gdje je bila žena bio je dom.
68:2.6 (765.3)
Hunger, vanity, and ghost fear were continuous in their social pressure, but sex gratification was transient and spasmodic. The sex urge alone did not impel primitive men and women to assume the heavy burdens of home maintenance. The early home was founded upon the sex restlessness of the male when deprived of frequent gratification and upon that devoted mother love of the human female, which in measure she shares with the females of all the higher animals. The presence of a helpless baby determined the early differentiation of male and female activities; the woman had to maintain a settled residence where she could cultivate the soil. And from earliest times, where woman was has always been regarded as the home.
Tako je žena rano postala neizostavna za razvoj društvenog poretka, ne toliko zbog prolazne spolne strasti koliko kao posljedica potrebe za hranom; bila je neophodan partner u samoodržanju. Bila je pribavljač hrane, tegleća životinja i družica koja je podnosila velika zlostavljanja bez nasilnog otpora, a povrh svih tih poželjnih osobina bila je i stalno prisutno sredstvo spolnog zadovoljenja.
68:2.7 (765.4)
Woman thus early became indispensable to the evolving social scheme, not so much because of the fleeting sex passion as in consequence of food requirement; she was an essential partner in self-maintenance. She was a food provider, a beast of burden, and a companion who would stand great abuse without violent resentment, and in addition to all of these desirable traits, she was an ever-present means of sex gratification.
Funkcija braka u evoluciji jest osigurati opstanak vrste, a ne samo ostvarenje osobne sreće; održanje vrste i očuvanje obitelji pravi su ciljevi doma. Ugađanje vlastitim željama sporedno je i nije nužno osim kao poticaj za spolno povezivanje. Priroda zahtijeva opstanak, ali dostignuća civilizacije nastavljaju povećavati zadovoljstva braka i ispunjenja obiteljskog života.
68:2.9 (765.6)
The function of marriage in evolution is the insurance of race survival, not merely the realization of personal happiness; self-maintenance and self-perpetuation are the real objects of the home. Self-gratification is incidental and not essential except as an incentive insuring sex association. Nature demands survival, but the arts of civilization continue to increase the pleasures of marriage and the satisfactions of family life.
Ako se pojam taštine proširi tako da obuhvati ponos, ambiciju i čast, tada možemo razabrati ne samo kako su te sklonosti pridonijele stvaranju ljudskih zajednica, nego i kako su održavale ljude na okupu, budući da su takve emocije uzaludne bez publike pred kojom se mogu pokazivati. Taština je ubrzo uz sebe vezala i druge emocije i nagone koji su zahtijevali društvenu pozornicu na kojoj bi se mogli izražavati i zadovoljavati. Ova skupina emocija dala je začetke svim oblicima umjetnosti, ceremonija te sportskih igara i natjecanja.
68:2.10 (765.7)
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 and impulses which required a social arena wherein they might exhibit and gratify themselves. This group of emotions gave origin to the early beginnings of all art, ceremonial, and all forms of sportive games and contests.
Taština je silno pridonijela nastanku društva; ali u vrijeme ovih objava, zaobilazna stremljenja naraštaja opijenog vlastitom taštinom prijete da će preplaviti i potopiti čitavu složenu strukturu visoko specijalizirane civilizacije. Žudnja za užitkom odavno je nadvladala glad za hranom; legitimni društveni ciljevi samoodržanja ubrzano se pretvaraju u niske i opasne oblike ugađanja vlastitim željama. Samoodržanje gradi društvo; neobuzdano samougađanje nepogrešivo uništava civilizaciju.
68:2.11 (766.1)
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 aims of self-maintenance are rapidly translating themselves into base and threatening forms of self-gratification. Self-maintenance builds society; unbridled self-gratification unfailingly destroys civilization.
Primitivne žudnje stvorile su izvorno društvo, dok ga je strah od duhova držao na okupu i dao njegovu postojanju nadljudski aspekt. Svakodnevni strah vukao je porijeklo iz čovjekove psihe: straha od fizičke boli, gladi ili neke zemaljske katastrofe; nasuprot tome, strah od duhova predstavljao je novi i uzvišeni oblik straha.
68:3.1 (766.2)
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.
Pojava duhova u snovima predstavlja jedan od najvažnijih čimbenika u evoluciji ljudskog društva. Premda su snovi većinom uznemiravali primitivni ljudski um, duhovi iz snova doslovce su prestravljivali rane ljude; takvi su snovi naveli te praznovjerne sanjare na dobrovoljno stvaranje čvrstih zajednica koje su im pružale uzajamnu zaštitu od nejasnih i nevidljivih opasnosti za koje se vjerovalo da dolaze iz svijeta duhova. Čovjekovi snovi o duhovima predstavljaju jednu od najranijih uočljivih razlika između životinjskog i ljudskog tipa uma. Životinje nisu u stanju zamisliti život nakon smrti.
68:3.2 (766.3)
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 against the vague and unseen imaginary dangers of the spirit world. The ghost dream was one of the earliest appearing differences between the animal and human types of mind. Animals do not visualize survival after death.
Izuzev ovog čimbenika straha od duhova, društvo je počivalo na osnovnim potrebama i temeljnim biološkim porivima. Ali strah od duhova uveo je novu civilizacijsku komponentu, strah koji se proteže izvan elementarnih potreba pojedinca i koji nadilazi čak i same napore za održanje skupine. Užasni strah od duhova umrlih razotkrio je nov i nevjerojatan oblik straha, silovit i grozan teror koji je pridonio preoblikovanju labavog društvenog ustrojstva ranih vremena u discipliniranije i uređenije primitivne skupine drevnih doba. Ova besmislena sujevjerja, čiji ostaci još uvijek postoje, pripremila su ljudske umove, putem sujevjernog straha od nestvarnog i nadnaravnog, za kasnije otkriće „straha Gospodnjeg koji je početak mudrosti.” Neutemeljeni evolucijski strahovi trebaju biti zamijenjeni strahopoštovanjem prema Božanstvu koje je nadahnuto objavom. Rani kult straha od duhova postao je snažna društvena spona i čovječanstvo od tog dalekog vremena manje-više teži ostvarenju duhovnosti.
68:3.3 (766.4)
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 departed spirits of the dead brought to light a new and amazing form of fear, an appalling and powerful terror, which contributed to whipping the loose social orders of early ages into the more thoroughly disciplined and better controlled primitive groups of ancient times. This senseless superstition, some of which still persists, prepared the minds of men, through superstitious fear of the unreal and the supernatural, for the later discovery of “the fear of the Lord which is the beginning of wisdom.” The baseless fears of evolution are designed to be supplanted by the awe for Deity inspired by revelation. The early cult of ghost fear became a powerful social bond, and ever since that far-distant day mankind has been striving more or less for the attainment of spirituality.
Glad i ljubav naveli su ljude na zajednički život; taština i strah od duhova održali su ih na okupu. Ali ove emocije, same po sebi i bez pomoći niza otkrivenja koja pogoduju društvenom miru, nisu mogle podnijeti pritisak sumnjičavosti i iritacija koje se javljaju u ljudskim odnosima. Bez pomoći nadljudskih izvora, društveni pritisci dovode do društvenog sloma čim dosegnu određene granice, a sami utjecaji koji su isprva vodili stvaranju društva — glad, ljubav, taština i strah — lako se udružuju u smjeru rata i krvoprolića.
68:3.4 (766.5)
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 down upon reaching certain limits, and these very influences of social mobilization—hunger, love, vanity, and fear—conspire to plunge mankind into war and bloodshed.
Sve suvremene društvene ustanove razvile su se iz primitivnih običaja vaših divljačkih predaka; današnje konvencije samo su izmijenjeni i prošireni običaji jučerašnjice. Ono što je navika pojedincu, običaj je skupini; a skupni običaji razvijaju se u narodne predaje ili plemenske tradicije — kolektivne obrasce ponašanja. Iz tih ranih početaka potekle su sve ustanove današnjeg ljudskog društva.
68:4.1 (767.1)
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. From these early beginnings all of the institutions of present-day human society take their humble origin.
Treba imati na umu da su se društveni običaji razvili kao pokušaj prilagodbe zajedničkog života uvjetima kolektivne egzistencije; oni su bili čovjekova prva društvena ustanova. Sve te plemenske reakcije proizašle su iz nastojanja da se izbjegnu bol i poniženje, a istodobno postignu zadovoljstvo i moć. Porijeklo narodnih običaja, baš kao i porijeklo jezika, uvijek je nesvjesno i nenamjerno, pa je zato uvijek obavijeno velom tajne.
68:4.2 (767.2)
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. The origin of folkways, like the origin of languages, is always unconscious and unintentional and therefore always shrouded in mystery.
Strah od duhova naveo je primitivnog čovjeka da zamisli nadnaravno, i tako čvrsto postavio temelje onim snažnim društvenim utjecajima etike i religije koji su potom iz naraštaja u naraštaj čuvali nepovredivost društvenih običaja i tradicija. Ono što je rano učvrstilo i kristaliziralo društvene običaje bilo je vjerovanje da su mrtvi ljubomorni na način na koji su živjeli i umrli; stoga će strašno kazniti žive smrtnike koji se usude s nemarnim prezirom odnositi prema pravilima života koja su oni poštovali dok su još bili u tijelu. Ovo se najbolje može vidjeti u današnjem štovanju predaka među žutom rasom. Kasnije razvijena primitivna religija snažno je pojačala strah od duhova u stabiliziranju društvenih običaja, ali napredna civilizacija sve više oslobađa čovječanstvo od okova straha i ropstva praznovjerja.
68:4.3 (767.3)
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 mores was the belief that the dead were jealous of the ways by which they had lived and died; therefore would they visit dire punishment upon those living mortals who dared to treat with careless disdain the rules of living which they had honored when in the flesh. All this is best illustrated by the present reverence of the yellow race for their ancestors. Later developing primitive religion greatly reinforced ghost fear in stabilizing the mores, but advancing civilization has increasingly liberated mankind from the bondage of fear and the slavery of superstition.
Prije nego što su dalamatijski učitelji uspjeli pružiti ljudima nešto slobode i nezavisnosti, prastari je svijet živio pod beznadežnim okovima ritualističkih društvenih običaja; primitivni divljaci bili su strogo ograničeni beskrajnim nizom ceremonija. Sve što su činili od ranog jutra pa dok se u svojim spiljama ne bi uputili na počinak moralo je biti izvršeno u skladu s ustaljenim plemenskim pravilima. Društveni običaji držali su ljude u ropstvu; u njihovim životima nije bilo ničega slobodnog, spontanog ni izvornog. Nisu mogli prirodno napredovati prema višim mentalnim, moralnim ili društvenim oblicima života.
68:4.4 (767.4)
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 had to be done just so—in accordance with the folkways of the tribe. He was a slave to the tyranny of usage; his life contained nothing free, spontaneous, or original. There was no natural progress toward a higher mental, moral, or social existence.
Rani čovjek nalazio se pod čvrstim stiskom društvenih pravila; doslovce je bio rob običaja. Ali s vremena na vrijeme javljale su se varijacije i odstupanja od ustaljenih obrazaca koja su se usuđivala uvoditi nove načine razmišljanja i djelovanja te unaprijediti način života. Unatoč tome, inercija primitivnog čovjeka predstavlja biološku kočnicu koja štiti od prenaglog razvoja štetnih neprilagođenosti i od preuranjenog napretka civilizacije.
68:4.5 (767.5)
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 precipitation too suddenly into the ruinous maladjustment of a too rapidly advancing civilization.
Ali običaji nisu posve zli; oni trebaju nastaviti evoluirati. Ako bi čovjek radikalnom revolucijom pokušao korjenito izmijeniti društvene običaje, to bi se moglo kobno odraziti na opstanak civilizacije. Običaji predstavljaju nit kontinuiteta koja održava civilizaciju na okupu. Staza ljudske povijesti prekrivena je ostacima odbačenih običaja i zastarjelih društvenih navika; ali nijedna civilizacija ne može opstati bez svojih društvenih pravila osim ako na njihovo mjesto ne usvoji bolje i prikladnije običaje.
68:4.6 (767.6)
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 the remnants of discarded customs and obsolete social practices; but no civilization has endured which abandoned its mores except for the adoption of better and more fit customs.
Društveni opstanak prvenstveno ovisi o evoluciji društvenih običaja. Taj proces evolucije društvenih pravila proizlazi iz čovjekovih eksperimentalnih nastojanja; razvijaju se nove ideje i javlja se natjecanje. Civilizacija napreduje ako prihvati naprednije ideje; vrijeme i okolnosti na koncu djeluju u korist opstanka one grupe koja pokazuje veću sposobnost prilagodbe. Ali to ne znači da je svaka nova i pojedinačna promjena u ljudskom društvu bila korisna. Nipošto! Tijekom svoje duge i mukotrpne borbe civilizacija Urantije doživjela je mnoge, mnoge nazadne preokrete.
68:4.7 (767.7)
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 fitter group for survival. But this does not mean that each separate and isolated change in the composition of human society has been for the better. No! indeed no! for there have been many, many retrogressions in the long forward struggle of Urantia civilization.
Zemlja je društvena pozornica, a ljudi su glumci. Čovjek mora prilagoditi svoju ulogu okolnostima koje vladaju na zemlji. Evolucija društvenih običaja uvijek ovisi o odnosu između broja stanovnika i raspoloživog zemljišta. Ovo je točno premda nije uvijek očigledno. Uz životni standard, čovjekov odnos prema zemlji i njegova sposobnost opstanka oblikuju način razmišljanja i života jednog naroda, kao i njegove društvene običaje. Ukupna suma čovjekove prilagodbe životnim zahtjevima predstavlja kulturnu civilizaciju.
68:5.1 (768.1)
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 standards of living, equal the sum total of the folkways, the mores. And the sum of man’s adjustment to the life demands equals his cultural civilization.
1. Stupanj sakupljanja. Glad je primorala čovjeka na prvi oblik industrijske organizacije, primitivnu skupinu koja je u dugoj koloni tragala za hranom. Takva je kolona ponekad bila duga i po šesnaest kilometara. Bio je to primitivni nomadski stupanj kulture koji se kao način života još uvijek održao među afričkim Bušmanima.
68:5.3 (768.3)
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 followed by the African Bushmen.
2. Lovački stupanj. Zahvaljujući otkriću oružja čovjek se mogao baviti lovom i na taj se način znatno osloboditi okova gladi. Domišljati Andonit koji je ozbiljno povrijedio šaku u teškoj borbi došao je na ideju (premda nije bio prvi koji se toga dosjetio) da zamijeni svoju šaku dugim štapom na koji je životinjskim tetivama pričvrstio komad kremena. Mnoga su plemena neovisno došla do sličnih otkrića, a ti su različiti oblici čekića predstavljali jedan od velikih koraka naprijed u razvoju ljudske civilizacije. Određena australska plemena ni danas nisu mnogo naprednija od ovog stupnja.
68:5.4 (768.4)
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 sinews, for his fist. Many tribes made independent discoveries of this sort, and these various forms of hammers represented one of the great forward steps in human civilization. Today some Australian natives have progressed little beyond this stage.
Plava rasa razvila je vrlo stručne metode lova i postavljanja zamki; znali su ograditi rijeku i uloviti veliku količinu ribe, a dio ulova sušili bi za zimu. Razvili su brojne vrste domišljatih zamki i stupica kojima su lovili divljač, dok se primitivnije rase nikada nisu upuštale u lov na veće životinje.
U predpastoralnom društvu vladala je suradnja među spolovima, ali kako se stočarstvo širilo žene su postale gotovo robinje. U najranija vremena muškarac je imao dužnost osigurati životinjsku hranu, dok je žena osiguravala biljne namirnice. Ženino je dostojanstvo stoga znatno opalo kada se muškarac počeo baviti stočarstvom. Ona je i dalje morala teško raditi na uzgoju biljnih životnih potrepština, dok je muškarac mogao pribaviti veliku količinu životinjske hrane bez mnogo truda. Muškarci su tako postali razmjerno neovisni o ženama; ženinin je položaj nastavio nazadovati tijekom čitavog pastoralnog stupnja. Do kraja tog razdoblja ona nije bila ništa više od ljudske životinje primorane na rad i rađanje potomstva, upravo kao što se od stada očekivalo da radi i donosi mlade na svijet. Tijekom pastoralnog doba muškarci su osjećali veliku ljubav prema svojim životinjama; tim je žalosnije što nisu mogli razviti veću naklonost prema svojim ženama.
68:5.8 (768.8)
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 dignity fell greatly. She must still toil to produce the vegetable necessities of life, whereas the man need only go to his herds to provide an abundance of animal food. Man thus became relatively independent of woman; throughout the entire pastoral age woman’s status steadily declined. By the close of this era she had become scarcely more than a human animal, consigned to work and to bear human offspring, much as the animals of the herd were expected to labor and bring forth young. The men of the pastoral ages had great love for their cattle; all the more pity they could not have developed a deeper affection for their wives.
4. Poljoprivredni stupanj. Ovo razdoblje počinje uzgojem biljaka i predstavlja najviši oblik materijalne civilizacije. I Kaligastija i Adam nastojali su poučiti ljude vrtlarstvu i zemljoradnji. Adam i Eva bavili su se vrtlarstvom, a ne uzgojem životinja, i vrtlarstvo je u to doba predstavljalo napredniji oblik kulture. Poljoprivreda oplemenjuje svaku ljudsku rasu.
68:5.9 (769.1)
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. The growing of plants exerts an ennobling influence on all races of mankind.
Uvijek je vladao sukob između stočara i zemljoradnika. Lovci i stočari bili su ratoborni; zemljoradnici su bili miroljubiviji. Pri uzgoju životinja čovjek je morao upotrijebiti silu i borbu, dok uzgoj biljaka zahtijeva strpljenje, mir i spokoj. Poljoprivredni i industrijski razvoj predstavljaju mirnodopske aktivnosti. Ali kao svjetske društvene aktivnosti poljoprivreda i industrija pate od nedostatka uzbuđenja i avanture.
68:5.11 (769.3)
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 are the activities of peace. But the weakness of both, as world social activities, is that they lack excitement and adventure.
68:5.13 (769.5)
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 basis.
Čovjek, dijete prirode, stvoren je za život na zemlji; koliko god pokušavao pobjeći od zemlje, na koncu mora doživjeti neuspjeh. O svakom je čovjeku istina rečena: „Prah si i u prah ćeš se vratiti.” Čovjekova je osnovna borba bila, jest i uvijek će biti borba za zemlju. Prve društvene zajednice primitivnih ljudi nastale su radi uspješnijeg vođenja borbe za zemlju. Društvena civilizacija počiva na odnosu između broja ljudi i raspoložive površine zemlje.
68:6.1 (769.6)
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 associations of primitive human beings were for the purpose of winning these land struggles. The land-man ratio underlies all social civilization.
Ljudskim društvom upravlja zakon koji nalaže izravan srazmjer između porasta pučanstva i napretka u vještini obrade zemlje te obrnut srazmjer između porasta pučanstva i životnog standarda. Još više nego što je to slučaj u suvremenom dobu, tijekom tih najranijih razdoblja zakon ponude i potražnje, u svojoj primjeni na odnos između čovjeka i zemlje, određivao je njihovu procijenjenu vrijednost. Kada je bilo mnogo zemlje — nenastanjenog teritorija — potreba za ljudima bila je velika, što je povećavalo vrijednost ljudskog života; gubitak života zato je djelovao mnogo strašnije. Kada bi nestašica zemlje dovela do prenapučenosti, ljudski je život gubio na vrijednosti i čovjek je počinjao promatrati rat, glad i epidemije s manje zebnje.
68:6.3 (769.8)
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. During the times of plentiful land—unoccupied territory—the need for men was great, and therefore the value of human life was much enhanced; hence the loss of life was more horrifying. During periods of land scarcity and associated overpopulation, human life became comparatively cheapened so that war, famine, and pestilence were regarded with less concern.
68:6.4 (770.1)
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 side of human nature.
Život u perifernim oblastima razvija manje profinjenu stranu čovječanstva; umjetnost, istinski znanstveni napredak i duhovna kultura najbolje mogu opstati u većim središtima života kada ih podupire poljoprivredno i industrijsko stanovništvo koje ne vrši prevelik pritisak na odnos između zemlje i broja ljudi. Gradovi uvijek uvećavaju moć svojih žitelja, bilo za dobro bilo za zlo.
68:6.5 (770.2)
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 their inhabitants for either good or evil.
Životni standard stoljećima određuje kvalitetu opstalog pučanstva, nasuprot njegovoj pukoj brojnosti. Lokalni klasni standardi življenja rezultiraju stvaranjem novih društvenih kasti i novih društvenih običaja. Kad životni standardi postanu suviše složeni ili pretjerano raskošni, brzo postaju pogubni. Kaste predstavljaju neposredan rezultat visokog društvenog pritiska oštre konkurencije koja proizlazi iz prenapučenosti.
68:6.7 (770.4)
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. Caste is the direct result of the high social pressure of keen competition produced by dense populations.
Rane rase često su pribjegavale metodama kojima su nastojale ograničiti porast pučanstva; sva su primitivna plemena imala običaj usmrćivati deformiranu i slabašnu djecu. Prije doba kada su muškarci počeli plaćati za žene, ljudi su često ubijali žensku djecu. Djecu bi ponekad zadavili pri rođenju, ali najčešće bi ih ostavljali da sama izdahnu. Otac blizanaca obično je inzistirao da jedno dijete bude usmrćeno zbog tadašnjeg vjerovanja da višestruko potomstvo predstavlja rezultat magije ili nevjere. Međutim, blizanci istog spola u pravilu nisu bili ubijani. Premda su ti tabui nekoć bili gotovo univerzalni, ovakva vjerovanja o blizancima nikada nisu bila dio andonitskih običaja; ti su narodi uvijek smatrali blizance znakom sreće.
68:6.8 (770.5)
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 insisted that one be killed since multiple births were believed to be caused either by magic or by infidelity. As a rule, however, twins of the same sex were spared. While these taboos on twins were once well-nigh universal, they were never a part of the Andonite mores; these peoples always regarded twins as omens of good luck.
Mnoge su rase rano ovladale vještinom pobačaja, a ta je praksa postala vrlo raširena nakon što je rađanje izvan braka postalo tabu. Djevojke su dugo imale običaj ubijati svoju djecu, dok su u civiliziranijim narodima nezakonita djeca postajala štićenicima djevojčine majke. Mnogi su primitivni klanovi doslovce istrijebljeni zbog kombinacije pobačaja i čedomorstva. No bez obzira na zahtjeve društvenih običaja, rijetko bi se dogodilo da majka usmrti dijete nakon što ga je podojila — majčinska je ljubav previše snažna.
68:6.9 (770.6)
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 primitive clans were virtually exterminated by the practice of both abortion and infanticide. But regardless of the dictates of the mores, very few children were ever destroyed after having once been suckled—maternal affection is too strong.
Čak se i u dvadesetom stoljeću mogu pronaći ostaci ovih primitivnih oblika kontrole stanovništva. U Australiji postoji pleme čije majke ne žele podići više od dvoje ili troje djece. Ne tako davno jedno je ljudoždersko pleme imalo običaj pojesti svako peto dijete. Neka madagaskarska plemena još uvijek imaju običaj ubijati djecu rođenu na određene nesretne dane, što rezultira smrću otprilike četvrtine novorođenčadi.
68:6.10 (770.7)
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 certain unlucky days, resulting in the death of about twenty-five per cent of all babies.
Sa svjetskog stanovišta prenapučenost nikada prije nije predstavljala ozbiljan problem, ali s umanjenjem broja ratnih sukoba i sa sve većom znanstvenom kontrolom ljudskih bolesti ona bi u budućnosti mogla postati ozbiljan problem. U takvom će se trenutku svjetske vođe naći pred velikim ispitom svoje mudrosti. Hoće li vođe Urantije imati dovoljno uvida i hrabrosti da potiču porast broja prosječnih i uravnoteženih ljudskih bića umjesto krajnosti natprosječno obdarenih i sve većih skupina podnormalnih? Treba podržati razvoj normalnih ljudi; oni su sama okosnica civilizacije i izvor mutacijskih genija ljudskog roda. Podnormalni ljudi moraju ostati pod nadzorom društva; ne bi ih se smjelo stvarati više nego što je potrebno za obavljanje nižih razina industrijskih djelatnosti koje zahtijevaju inteligenciju iznad životinjske razine, ali zbog svojih niskih zahtjeva predstavljaju pravo ropstvo za više oblike čovječanstva.
68:6.11 (770.8)
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 the insight and courage to foster the multiplication of the average or stabilized human being instead of the extremes of the supernormal and the enormously increasing groups of the subnormal? The normal man should be fostered; he is the backbone of civilization and the source of the mutant geniuses of the race. The subnormal man should be kept under society’s control; no more should be produced than are required to administer the lower levels of industry, those tasks requiring intelligence above the animal level but making such low-grade demands as to prove veritable slavery and bondage for the higher types of mankind.