第69篇		Paper 69
原始人类的制度		Primitive Human Institutions
69:0.1 (772.1) 在情感上，人类在其欣赏幽默、艺术以及宗教的能力方面胜过了他的动物祖先。在社交上，人类以其作为一个工具制造者、一个交流者，以及一个制度的构建者，而展现出了他的优越性。		69:0.1 (772.1) 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.
69:0.2 (772.2) 当人类长久维持社会群体时，这样的集合体总是会导致某些行为倾向的产生，这最终会以制度化而告终。绝大多数人类的制度已证明了是节省劳力的，与此同时对群体安全的加强也有所贡献。		69:0.2 (772.2) 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.
69:0.3 (772.3) 文明化的人类对其所建立制度的独特性、稳定性和持久性引以为傲，但所有的人类制度都只是累积起来的过往习俗，它们因众多的禁忌才得以保全，还因宗教而得以抬升。这种遗产变成了传统，而传统最终变成了惯例。		69:0.3 (772.3) 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 into conventions.
1. 基本的人类制度 ^top		1. Basic Human Institutions ^top
69:1.1 (772.4) 无论过去还是现在，所有的人类制度都要照顾某种社会需求，尽管如此，它们的过度发展无疑减损了个体的值得性，因为个性被遮蔽了，而主动性也被削弱了。人类应该控制其制度，而不是让自身被这些渐进文明的创造物所支配。		69:1.1 (772.4) 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 dominated by these creations of advancing civilization.
69:1.2 (772.5) 人类制度可分以下三个大类：		69:1.2 (772.5) Human institutions are of three general classes:
69:1.3 (772.6) 1. 自我维持类制度。这些制度包含了那些源于食欲及其相关自我保护本能而产生的习俗。它们包括产业、财物、出于获利目的的战争，以及所有的社会调节机制。或早或迟，恐惧本能会借助于禁忌、惯例和宗教制裁，而促成了这些生存制度的建立。但在所有人类制度的早期起源以及随后发展中，恐惧、无知，还有迷信，都曾起过十分重要的作用。		69:1.3 (772.6) 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 these institutions of survival by means of taboo, convention, and religious sanction. But fear, ignorance, and superstition have played a prominent part in the early origin and subsequent development of all human institutions.
69:1.4 (772.7) 2. 自我延续类制度。这是些源于性欲、母性本能以及更高等种族温柔情感的社会机制。它们包含了涉及家园和学校、家庭生活、教育、伦理以及宗教的社会保障措施。它们包括婚姻习俗、出于防御目的的战争，以及家园建设。		69:1.4 (772.7) 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 for defense, and home building.
69:1.5 (772.8) 3. 自我满足类制度。这是些源于虚荣倾向和骄傲情感的习俗；它们包含了衣着和个人修饰方面的习俗、社交惯例、出于荣耀目的的战争、舞蹈、娱乐、游戏，以及其他方面的感官满足。但文明从来没有演化出各种独具特色的自我满足类制度。		69:1.5 (772.8) 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 distinctive institutions of self-gratification.
69:1.6 (773.1) 这三类社会习俗是密切关联的，而且是彼此紧密依存的。在玉苒厦(Urantia)上，它们代表了一种复杂的组织，作为一个单一的社会机制而运作。		69:1.6 (773.1) 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.
2. 产业的发端 ^top		2. The Dawn of Industry ^top
69:2.1 (773.2) 原始的产业作为一种防范饥慌的保险而缓慢发展了起来。在人类生存早期，他便开始借鉴某些动物的做法，即在丰收期间，贮存食物以备短缺的日子。		69:2.1 (773.2) 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 (773.3) 在早期俭省而原始的产业发端之前，一般部落的命运都是极为穷困、真正受苦的。早期人类不得不为了食物而同整个动物界相竞争。竞争的压力不断将人类拉向兽性水平；贫穷是其天生而残酷的身份。财富不是一种自然的赠与；它出自于劳动、知识和组织。		69:2.2 (773.3) 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 a natural gift; it results from labor, knowledge, and organization.
69:2.3 (773.4) 原始人类早就认识到联合的优势。联合导向了组织，而组织的最早结果便是劳动的分工，及其对时间和材料的即时节省。劳动的这些专门化通过对压力的调适而产生 -- 即寻求具有较少阻力的途径。原始的野蛮人从来不是高高兴兴或是心甘情愿去做任何实际的工作。对他们而言，遵从是由于必要的强迫。		69:2.3 (773.4) 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. Primitive savages never did any real work cheerfully or willingly. With them conformity was due to the coercion of necessity.
69:2.4 (773.5) 原始人并不喜欢辛苦的工作，他也不会匆忙，除非是面对极大的危险。劳动中的时间要素，即在特定时限内完成一定任务的观念，完全是一种现代观念。古代人从未匆忙过。正是激烈的生存斗争和不断提高的生活水平这双重需要，把这些天生怠惰的早期人类种族赶入了产业的道路。		69:2.4 (773.5) 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-advancing standards of living that drove the naturally inactive races of early man into avenues of industry.
69:2.5 (773.6) 劳动，即有意图的努力，把人类同野兽区分开来，后者的努力在很大程度上是本能性的。劳动的必要性，是人类的莫大祝福。君王的属员们都劳作过；他们做了许多，使得玉苒厦(Urantia)上的体力劳动变得崇高。亚当曾是一名园丁；希伯来人的神也劳作过 -- 他是万物的创造者和支撑者。希伯来人是首个对产业最为重视的民族；他们是最早发布“不做工者不应得食”的民族。但这个世界的许多宗教都回归到了早期闲散的理念中。朱庇特是一个狂欢者，而佛陀则变成了一个悠然自得的沉思爱好者。		69:2.5 (773.6) 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 upholder of all things. The Hebrews were the first tribe to put a supreme premium on industry; they were the first people to decree that “he who does not work shall not eat.” But many of the religions of the world reverted to the early ideal of idleness. Jupiter was a reveler, and Buddha became a reflective devotee of leisure.
69:2.6 (773.7) 桑吉克部族在远离热带的地方居住时，还是相当勤勉的。但在懒散的巫术爱好者和有远虑的劳动爱好者之间，曾有过一段漫长的斗争。		69:2.6 (773.7) 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.
69:2.7 (773.8) 最早的人类远虑曾被导向对水、火和食物的保存。但原始人是天生的赌徒；他总是想不劳而获，在这些早期的时代当中，从耐心的实践中所获得的成功经常被归因于魔力。在远虑、舍己和勤劳面前，巫术从不会轻易让步。		69:2.7 (773.8) 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 give way before foresight, self-denial, and industry.
3. 劳动的专化 ^top		3. The Specialization of Labor ^top
69:3.1 (773.9) 在原始社会中，劳动的分工首先是由自然环境决定的，其次才是由社会环境决定的。早期在劳动方面的专化类别有：		69:3.1 (773.9) 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:
69:3.2 (774.1) 1. 基于性别的专化。女人的工作源自孩子的选择性存在；女人天生就比男人更加喜爱婴儿。由此女人便成为了日常工作者，而男人则成为了猎手和战士，有着更明显的作息期。		69:3.2 (774.1) 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.
69:3.3 (774.2) 多少世代以来，各种禁忌始终运转着，将女人严格局限在其自身的领域中。男人则极为自私地选择了更为合意的工作，而把日常的苦差都留给了女人。男人总是耻于去做女人的工作，而女人却从未表现出任何的不情愿去做男人的工作。但说来奇怪，在建造和布置家园方面，男人和女人总是一起工作。		69:3.3 (774.2) 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, both men and women have always worked together in building and furnishing the home.
69:3.4 (774.3) 2. 因年龄和疾病而引起的改变。这些差异决定了接下来的劳动分工。老人和残疾人很早便被调到制造工具和武器的工作中。后来，他们被派去修建灌溉工程。		69:3.4 (774.3) 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 (774.4) 3. 基于宗教的分化。巫医是最早被免除了体力劳动的人；他们是最早的职业阶层。铁匠是一小群作为术士而与巫医相竞争的人。他们在处理金属方面的技能令人们害怕他们。“白铁匠”和“黑铁匠”为早期黑白魔法方面的信仰提供了起源。这种信仰后来卷入了善恶鬼魂和善恶鬼神的迷信当中。		69:3.5 (774.4) 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 smiths” and the “black smiths” gave origin to the early beliefs in white and black magic. And this belief later became involved in the superstition of good and bad ghosts, good and bad spirits.
69:3.6 (774.5) 铁匠是最早享受特权的非宗教群体。他们被认为是战争期间的中立者，这种额外的闲暇让他们作为一个阶层而成为了原始社会的政客。但透过公然滥用这些特权，铁匠们普遍遭到了憎恨，而巫医们则不失时机地助长了对其竞争者的仇恨。在科学和宗教的这首场较量中，宗教（迷信）获胜了。在被逐出村庄之后，铁匠们在住区的外围设立了最初的旅馆、公寓。		69:3.6 (774.5) 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 time in fostering hatred for their competitors. In this first contest between science and religion, religion (superstition) won. After being driven out of the villages, the smiths maintained the first inns, public lodginghouses, on the outskirts of the settlements.
69:3.7 (774.6) 4. 奴隶主和奴隶。接下来的劳动分工出自于征服者和被征服者之间的关系，那也意味着人类奴隶制的开端。		69:3.7 (774.6) 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 (774.7) 5. 基于不同体力和脑力禀赋的分化。进一步的劳动分工是由人固有的差异而决定的；所有的人并非生而平等。		69:3.8 (774.7) 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 (774.8) 产业方面最早的专家是燧石凿取者和石匠；接下来才是铁匠。随后集体专化发展了起来。整个的家族和氏族，都致力于某种特定的劳动。除了部落的巫医以外，最早的一个祭司等级之发源，就是由于对一个内行铸剑师家族的迷信式颂扬。		69:3.9 (774.8) 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 superstitious exaltation of a family of expert swordmakers.
69:3.10 (774.9) 产业方面最早的集体专家，是岩盐输出者和制陶工人。女人会制作出朴素的陶器，而男人则会制作出奇特的陶器。在一些部落中，缝纫和编织是由女人完成的，而在另一些部落中则是由男人完成的。		69:3.10 (774.9) 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 (774.10) 早期的贸易者是女人；她们被雇为密探，经商则为兼职。不久贸易扩展了，女人则充当中间人 -- 即运销商。之后出现了商人阶层，对自己的服务收取佣金，即利润。群体以物易物的增长，发展成了商业；紧随商品的交换，也出现了熟练劳工的交换。		69:3.11 (774.10) 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 exchange of commodities came the exchange of skilled labor.
4. 贸易的开端 ^top		4. The Beginnings of Trade ^top
69:4.1 (775.1) 正如契约式婚姻紧随俘获式婚姻而来一样，以物易物式贸易也紧随着突袭式缴获而来。但有一段漫长的海盗式抢劫阶段，介于早期无声的以物易物与后来依靠现代交换方式的贸易之间。		69:4.1 (775.1) 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 (775.2) 最早的以物易物是由那些想把自己的货物留在一个中立地点的武装贸易者们所实施的。女人举办了最早的集市；她们是最早的贸易者，因为她们是货物的搬运者；男人们则是战士。交易柜台很早便形成了，它有一墙宽，足以防止贸易者们用武器触及彼此。		69:4.2 (775.2) 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 reaching each other with weapons.
69:4.3 (775.3) 对于无声以物易物来说，一个物神会被用来看守货物的存放处。这样的集市场所是安全防盗的；除了通过以物易物或是购买以外，任何东西都不会被移走。有物神来看守，货物总是安全的。早期的贸易者在他们自己的部落内是极其诚实的，但却将欺骗远地来的陌生人视作正当的。即便早期的希伯来人在与外邦人打交道时，也承认一套不同的道德准则。		69:4.3 (775.3) 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 right to cheat distant strangers. Even the early Hebrews recognized a separate code of ethics in their dealings with the gentiles.
69:4.4 (775.4) 无声以物易物持续了许久，直到人们愿意不带武器而在神圣的集市场所会面。同是这些集市广场，也成为了最早的避难场所，在有些国家，它们后来被称为“避难之城”。到达集市场所的任何逃亡者都是安全的，不会受到攻击。		69:4.4 (775.4) 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 (775.5) 最早的重量单位是小麦和其他谷物的颗粒。最早的交换中间物是一条鱼或一只山羊。后来，母牛成了以物易物中的一个单位。		69:4.5 (775.5) 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 (775.6) 现代的书写起源于早期的贸易记录；最早的人类文学是一份贸易促进文件，即一份卖盐的广告。很多早期的战争是为了争夺自然矿藏，如燧石、盐和金属。最早的正式部落条约涉及到了对一个盐藏的部落间共享。这些条约点为不同部族之间和平友好地交换思想和相互往来提供了机会。		69:4.6 (775.6) 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 treaty spots afforded opportunity for friendly and peaceful interchange of ideas and the intermingling of various tribes.
69:4.7 (775.7) 书写通过“传讯棒”、结绳、图形书写、象形文字和贝壳串珠各个阶段，才进展到了早期的象征性字母。信息传递则从原始的烟火信号演进到传令兵、动物骑手、铁路和飞机，还有电报、电话和无线电通讯。		69:4.7 (775.7) 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 wireless communication.
69:4.8 (775.8) 新的观念和更好的方法曾被古代的贸易者们带到这个居住性世界的各处。与冒险相关联的商业，引向了探索与发现。而所有这些又产生了交通。商业通过促进文化的相互交融而变成了伟大的启化者。		69:4.8 (775.8) 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.
5. 资本的开端 ^top		5. The Beginnings of Capital ^top
69:5.1 (775.9) 资本是作为对一种当前的放弃以换取未来所实施的劳动。储蓄则代表着一种维持和生存保障的形式。食物贮藏形成了自制，也造成了最早的劳资问题。有食物的人，只要能够防止不被强盗所抢，便比没有食物的人更具明显的优势。		69:5.1 (775.9) 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 advantage over the man who had no food.
69:5.2 (775.10) 早期的银行家是部落中勇敢的人。他将集体的财产以储蓄形式保管起来，而一旦遇到袭击，整个氏族都会保护他的茅屋。就这样，私人资本和集体财富的累积，便导致了军事组织的产生。起初，这样的预防措施旨在保卫财产不被外来侵犯者所掠夺，但后来，靠展开对邻近部落地产和财富的抢劫而保留军事组织在列便成了一种习俗。		69:5.2 (775.10) 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 against foreign raiders, but later on it became the custom to keep the military organization in practice by inaugurating raids on the property and wealth of neighboring tribes.
69:5.3 (776.1) 导致资本积累的基本动机是：		69:5.3 (776.1) The basic urges which led to the accumulation of capital were:
69:5.4 (776.2) 1. 饥饿 -- 伴随着远虑。对于那些拥有足够远虑从而能为未来之需做好准备的人来说，食物储存和保存就意味着权力和舒适。食物的存储是防范饥荒和灾难的充足保障。实际上，整个原始习俗的体系就旨在帮助人类让当前服从于未来。		69:5.4 (776.2) 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 present to the future.
69:5.5 (776.3) 2. 对家庭的爱 -- 供给他们需求的愿望。资本代表着不顾今日需求的压力而储蓄财产，为了确保未来的需求。这种未来需求的一部分，可能会与一个人的子孙有关。		69:5.5 (776.3) 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 (776.4) 3. 虚荣 -- 想展示个人财富积累的渴望。额外的衣物是最早的差别标志之一。展示服装的虚荣心很早便对男人的自豪感产生了吸引力。		69:5.6 (776.4) 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 (776.5) 4. 地位 -- 换得社会和政治威望的渴求。很早就出现了一种商业化的贵族，进入该贵族取决于为王室提供某种专门服务的表现，或是不加掩饰靠付钱而被授予。		69:5.7 (776.5) 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 (776.6) 5. 权力 -- 想成为主人的热望。财富的放贷作为一种奴役的手段而得以实施，这些古代时期的借贷利率是一年百分之百。放债者通过建立一支常备的债务人大军而自立为王。奴隶也处在最早形式的可累积财产中间，而在从前，债务奴隶制甚至扩展到了对其死后身体的控制。		69:5.8 (776.6) 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, and in olden days debt slavery extended even to the control of the body after death.
69:5.9 (776.7) 6. 对死者鬼魂的恐惧 -- 祭司保护费。人们很早就开始将死亡赠礼送给祭司，以期将其财产用来协助其来生的进展。祭司人员因此变得非常富有；他们成了古时资本家中的主要成员。		69:5.9 (776.7) 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 (776.8) 7. 性冲动 -- 想买到一个或更多妻子的欲望。人类最初形式的贸易便是妇女交易；它远远早于马匹贸易。但在性奴隶方面的交换从不曾令社会进步。这种交易过去和现在都是种族的耻辱, 因为一方面它阻碍了家庭生活的发展, 同时又污染了优良民族的生物性适应度。		69:5.10 (776.8) 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 biologic fitness of superior peoples.
69:5.11 (776.9) 8. 众多形式的自我满足。有些人追求财富，是因为它能带来权力；另有些人辛勤聚财，则是因为它意味着安逸。早期人（以及某些近代人）倾向于将其财力挥霍在奢侈物上。致醉物和麻醉品引起了原始种族的极大兴趣。		69:5.11 (776.9) 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 (776.10) 随着文明的发展，人们又得到了针对储蓄的新诱因；各种新的需求又很快被添加到了最初的食物渴求之上。贫穷变得如此地令人憎恶，以致只有富人才被认为会在死后直接进入天国。财富变得如此地被高估，以致举行一场铺张的盛宴就可以洗刷掉一个人的恶名。		69:5.12 (776.10) 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’s name.
69:5.13 (777.1) 很早以来，财富的积累就成了社会差别的标志。某些部落中的个人长年积累财产，只是为了在某个节日焚毁它，或是慷慨地把它散布给自己的族人来创造出好印象。这让他们变成了大人物。即便是现代的某些民族，仍醉心于圣诞礼物的大派送，而富人们则捐助知名的慈善和教育机构。人类的手法千变万化，但其秉性却丝毫未变。		69:5.13 (777.1) 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 distribution of Christmas gifts, while rich men endow great institutions of philanthropy and learning. Man’s technique varies, but his disposition remains quite unchanged.
69:5.14 (777.2) 但也要公正去记录的是，许多古代富人捐献出自己的许多财产，只是因为害怕被那些觊觎其财产的人所谋害。富人通常会祭献许多奴隶，以显示其对于财富的蔑视。		69:5.14 (777.2) 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 (777.3) 尽管资本倾向于解放人，但它却使其社会和产业组织极大地复杂化了。不良资本家对资本的滥用，并不会毁坏这样一个事实，即资本是现代产业社会的基础。通过资本和发明，当今一代人比这个世界上任何前代人都享有更高度的自由。这作为一个事实而被记录在案，而并非为那些不顾及别人的自私托管者们对资本的诸多滥用作辩护。		69:5.15 (777.3) 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 than any that ever preceded it on earth. This is placed on record as a fact and not in justification of the many misuses of capital by thoughtless and selfish custodians.
6.与文明相关的火 ^top		6. Fire in Relation to Civilization ^top
69:6.1 (777.4) 通过对火、动物、奴隶和财产的利用，带有四大分支 -- 即产业、管理、宗教和军事分支的原始社会产生了。		69:6.1 (777.4) Primitive society with its four divisions—industrial, regulative, religious, and military—rose through the instrumentality of fire, animals, slaves, and property.
69:6.2 (777.5) 取火，仅此一跃，就永远地把人同动物区分开来；它是一项基本的人类发明，或是说发现。火让人类在夜晚仍可以停留在地上，因为所有的动物都害怕火。火促进了夜晚的社交。它不仅仅防御寒冷和野兽，而且也被用作防范鬼魂的安全措施。起初，更多利用的是火的光，而不是热；许多落后部落只有在有火彻夜燃烧的情况下才能安然入睡。		69:6.2 (777.5) 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 security against ghosts. It was at first used more for light than heat; many backward tribes refuse to sleep unless a flame burns all night.
69:6.3 (777.6) 火曾是一个伟大的启化者，通过让人把燃烧中的煤炭给邻居而于己无损的方式，为他提供了最早的利他而不损己手段。由母亲或是长女所照管的家庭用火，是最早的教育者，因为它要求警觉性和可靠性。早期的家园并不是一幢建筑物，而是聚集在火周围的一家人，即家族炉灶。当一个儿子建立起新家时，他就从家族炉灶中带走一个火把。		69:6.3 (777.6) 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 home was not a building but the family gathered about the fire, the family hearth. When a son founded a new home, he carried a firebrand from the family hearth.
69:6.4 (777.7) 尽管火的发现者安东避免了把火作为崇拜的对象，但他的许多后人却把火视作一个物神，或是视作一个鬼神。他们没能获得火的洁净收益，因为他们不愿焚烧垃圾。原始人类敬畏火，并总是力求把火保持在一种好的状态，因此有了熏香。古人在任何情况下都不会朝火中吐唾沫，他们也从不会在燃烧的火堆和任何一个人之间穿过。甚至用来击火的黄铁矿石和燧石，也被早期人类认为是神圣的。		69:6.4 (777.7) 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 sprinkling of incense. Under no circumstances would the ancients spit in a fire, nor would they ever pass between anyone and a burning fire. Even the iron pyrites and flints used in striking fire were held sacred by early mankind.
69:6.5 (777.8) 让火熄灭曾是一种罪过；如果一个茅屋着火了，那就任它燃烧。圣殿和圣堂的火是神圣的，永不允许熄灭，除非按照习俗每年一次地点燃新火，或是在某次灾难之后。女人们会被挑选出来作为祭司，因为她们是家庭用火的保管者。		69:6.5 (777.8) 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 home fires.
69:6.6 (778.1) 关于火是如何从诸神那里降下的早期神话，出自于对闪电所引发火灾的观察。这些带有超自然起源的观念直接导致了对火的崇拜，而对火的崇拜则又产生了“过火”这一习俗，一种延续到了摩西时代的做法。而至今仍存留着死后要穿过火的观念。有关火的神话在早期有一大堆，而且至今保留在帕西人的符号体系中。		69:6.6 (778.1) 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 idea of passing through fire after death. The fire myth was a great bond in early times and still persists in the symbolism of the Parsees.
69:6.7 (778.2) 火导致了烹饪的产生，而“生食者”则成为了一个嘲弄的词。烹饪减少了消化食物所需的生命能量耗费，因此为早期人类留下了些精力用于社会教化，而动物饲养也减少了确保食物所需的努力，为社交活动提供了时间。		69:6.7 (778.2) 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 (778.3) 还应当记住的是，火打开了金属加工的大门，引向蒸汽动力的随后发现，还有今天对电的使用。		69:6.8 (778.3) 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.
7. 动物的利用 ^top		7. The Utilization of Animals ^top
69:7.1 (778.4) 开始时，整个动物世界都是人类的敌人；人类不得不学会保护自己免受野兽的侵袭。最初人类把动物吃掉，后来学会了驯养它们，并让它们为人类服务。		69:7.1 (778.4) 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 (778.5) 对动物的驯养发生的十分偶然。野蛮人猎捕兽群，就像美洲印地安人猎捕野牛一样。通过包围兽群，他们便可以控制动物，这样便能在需要它们作食物时杀掉它们。后来，畜栏修建了起来，整个兽群就被俘获了。		69:7.2 (778.5) 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 captured.
69:7.3 (778.6) 驯服某些动物是非常容易的，但像大象这样的动物，它们中有很多不愿在圈养中繁殖。再往后，人们发现某些类动物对人类很顺从，它们愿意在圈养中繁殖。就这样，动物的驯养因有选择性的繁殖而得以改善，这门繁殖技艺自从达拉马希亚时代以来取得了巨大的进步。		69:7.3 (778.6) 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 art which has made great progress since the days of Dalamatia.
69:7.4 (778.7) 狗是最早被驯化的动物，当某只狗跟着一个猎人一整天，最后居然又跟着他一起回家时，驯养狗的艰难历程便开始了。长期以来，狗被用作食物、狩猎、运输和陪伴。起初狗只会嚎叫，但后来它们学会了吠叫。狗的敏锐嗅觉引发了它能够看到鬼怪的观念，从而出现了恋狗癖。看门狗的使用，第一次让整个氏族可在夜晚安睡。随后用看门狗来防范家庭不受鬼怪及有形敌人的侵害，成为了习俗。当狗吠叫时，是有人或野兽来了，但当狗嚎叫时，则说明鬼怪就在近处。即便是现在，许多人仍然相信狗在夜晚的嚎叫就预示着死亡。		69:7.4 (778.7) 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 bark. The dog’s keen sense of smell led to the notion it could see spirits, and thus arose the dog-fetish cults. The employment of watchdogs made it first possible for the whole clan to sleep at night. It then became the custom to employ watchdogs to protect the home against spirits as well as material enemies. When the dog barked, man or beast approached, but when the dog howled, spirits were near. Even now many still believe that a dog’s howling at night betokens death.
69:7.5 (778.8) 当男人是猎人时，他对女人是十分友善的，但在驯服了动物之后，加上卡里迦夏的混淆，许多部落可耻地对待了他们的女人。他们对待她们就像他们对待其动物完全一样。男人对女人的粗暴对待，构成了人类历史上最黑暗的篇章之一。		69:7.5 (778.8) 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 human history.
8. 作为文明中一个要素的奴隶制 ^top		8. Slavery as a Factor in Civilization ^top
69:8.1 (778.9) 原始人从不犹豫去奴役其同伴。女人是最早的奴隶，即家庭的奴隶。畜牧的男人把女人当作其低贱的性伴侣加以奴役。这种性奴隶制直接源自于男人对女人依赖的减少。		69:8.1 (778.9) 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 (779.1) 不久以前，被奴役还是那些拒绝接受征服者宗教的战俘之命运。在更早时期，俘虏要么被吃掉，被折磨致死，被安排相互搏斗，被祭献给鬼神，要么被奴役。相对于大屠杀和同类相食，奴隶制是一种巨大的进步。		69:8.2 (779.1) 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 (779.2) 在仁慈地对待战俘方面，被奴役是前进的一步。对艾城的伏击战，伴随着对男人、女人和儿童的大屠杀，只有王被留下来满足征服者的虚荣心，这次战争是由那些号称文明民族所实施的野蛮屠杀的一幅真实画面。对巴珊王噩的突袭，同样是野蛮而令人发指的。希伯来人“彻底摧毁了”他们的敌人，将他们全部的财物当作战利品。他们让所有的城市都蒙受“杀死所有男丁”的痛苦。但许多同时代的部落，那些拥有较少部族利己主义的，很早以来就开始实施对较上乘俘虏的收养。		69:8.3 (779.2) 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 Og, the king of Bashan, was equally brutal and effective. The Hebrews “utterly destroyed” their enemies, taking all their property as spoils. They put all cities under tribute on pain of the “destruction of all males.” But many of the contemporary tribes, those having less tribal egotism, had long since begun to practice the adoption of superior captives.
69:8.4 (779.3) 像美洲红种人这样的狩猎者，并不奴役别人。他要么收养其俘虏，要么杀掉他们。在畜牧民族中，奴隶制并不盛行，因为他们不需要很多劳动力。在战争中，牧人们实施了这样一种做法，即杀掉所有的男性俘虏，只把女人和孩子掠为奴隶。摩西律法也含有将这些女性俘虏做妻子的特定指示。如果她们不让人满意，可以被打发走，但希伯来人未获许把这些被拒绝的配偶卖作奴隶 -- 那至少是文明中的一个进步。尽管希伯来人的社会水平是粗陋的，但他们却还是远高于那些周边的部落。		69:8.4 (779.3) 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 specific directions for making wives of these women captives. If not satisfactory, they could be sent away, but the Hebrews were not allowed to sell such rejected consorts as slaves—that was at least one advance in civilization. Though the social standards of the Hebrews were crude, they were far above those of the surrounding tribes.
69:8.5 (779.4) 牧人们是最早的资本家；他们的畜群就代表着资本，他们以利息 -- 即自然增长为生。他们不愿将这一财富交托给奴隶或是女人来保管。但后来他们接收了男性俘虏，并强迫他们去耕地。这就是农奴制的早期起源 -- 男人依附于土地。非洲人很容易就被教会了耕地；因此他们成为了极好的奴隶族群。		69:8.5 (779.4) 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 serfdom—man attached to the land. The Africans could easily be taught to till the soil; hence they became the great slave race.
69:8.6 (779.5) 奴隶制是人类文明链条中不可缺少的一环。它是社会从混乱懒散越向有序文明活动的桥梁；它强迫落后而懒惰的人们去劳作，从而为其优良者的社会进步提供财富和闲暇。		69:8.6 (779.5) 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 (779.6) 奴隶制迫使人类去发明了原始社会的调节机制；它为管理机构的开端提供了起源。奴隶制要求强有力的管理，而在欧洲中世纪期间，它无形中消亡了，因为封建地主无法控制奴隶。古代的落后部族，像今天的土著澳洲人一样，从不曾有过奴隶。		69:8.7 (779.6) 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 ancient times, like the native Australians of today, never had slaves.
69:8.8 (779.7) 诚然，奴隶制是压迫性的，但正是在这些压迫的学校中，人们学会了产业。最终，奴隶们也分享了一个他们如此不情愿帮助创建的更高等社会所带来的恩惠。奴隶制创造了一种教化和社会达成组织，但却很快就作为所有破坏性社会疾患中最严重的一个，于不知不觉间从内部侵蚀着社会。		69:8.8 (779.7) 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 as the gravest of all destructive social maladies.
69:8.9 (779.8) 现代的机械发明使得奴隶被淘汰了。奴隶制就像一夫多妻制一样逐渐消失了，因为它不再有利了。但突然解放大量奴隶却总是证明为灾难性的。当他们逐步地获得解放时，麻烦才会较少跟着发生。		69:8.9 (779.8) 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 (780.1) 今日，人们不再是社会的奴隶，但成千上万的人却让雄心抱负奴役自身到欠债的程度。非自愿性的奴隶制，已经让位于一种新的、改良形式的改型产业性奴役。		69:8.10 (780.1) 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 (780.2) 尽管社会的理念是普遍的自由，但懒散从不应被容忍。所有健全的个人都应被迫使去做一种自持量的工作。		69:8.11 (780.2) 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 (780.3) 现代社会正在逆向运转。奴隶制已近乎消失了；驯养的动物在逐渐消亡着。文明正在返回到火 -- 即无机世界去寻求力量。人类通过火、动物和奴隶制而摆脱了野蛮；如今他又返回来，摒弃了奴隶的帮助和动物的协助，而要从自然的元素宝库中窥探新的有关财富与力量的奥秘和来源。		69:8.12 (780.3) 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 he seeks to wrest new secrets and sources of wealth and power from the elemental storehouse of nature.
9. 私有财产 ^top		9. Private Property ^top
69:9.1 (780.4) 尽管原始社会在实质上是公有的，但原始人并未遵循现代的共产主义信条。这些早期时代的共产主义，并不是一种纯粹的理论或是说社会信条；它只不过是一种简单而又实用的调整。共产主义防止了贫穷和匮乏；在这些古代部落中，乞讨和卖淫几乎是不为人知的。		69:9.1 (780.4) 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 unknown among these ancient tribes.
69:9.2 (780.5) 原始共产主义并未显著地将人们拉至同一水平，也并未盛赞平庸，但它的确鼓励了无为和懒惰，它也的确扼杀了产业，摧毁了雄心。在原始社会的发展中，共产主义是不可或缺的支架，但它却让位于一种更高等社会秩序的演化，因为它与四种强大的人类倾向相抵触：		69:9.2 (780.5) 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 because it ran counter to four strong human proclivities:
69:9.3 (780.6) 1. 家庭。人类不仅仅寻求去积累财富；他也希望把他的资本财产传给他的后代。但在早期的公有性社会中，一个人的资本在他死亡之时要么立即就被消耗了，要么就被分发到集体中。当时并没有财产继承 -- 即继承税是百分之百。后来的资本积累和财产继承习俗是一个显著的社会进步。这一点是无可怀疑的，尽管随后资本的滥用导致了一些严重的弊病。		69:9.3 (780.6) 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. The later capital-accumulation and property-inheritance mores were a distinct social advance. And this is true notwithstanding the subsequent gross abuses attendant upon the misuse of capital.
69:9.4 (780.7) 2. 宗教倾向。原始人也想积攒财富以充当来世开始新生活的依凭。这个动机解释了为何把一个人的私人物品用来陪葬的习俗会如此久远。古人相信只有富人才会带着即时的快乐和尊严从死亡中续存下来。启示宗教的导师们，特别是基督教的导师们，是最早宣称穷人将同富人一样被拯救的人。		69:9.4 (780.7) 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. The teachers of revealed religion, more especially the Christian teachers, were the first to proclaim that the poor could have salvation on equal terms with the rich.
69:9.5 (780.8) 3. 对自由和闲适的渴望。在早期的社会演变中，集体中个人收入的分配，实质上就是一种形式的奴隶制；劳作者变成了懒惰者的奴隶。这是共产主义的致命弱点：挥霍者习惯性地仰仗节俭者为生。甚至在现代各个时期，挥霍者也依赖国家（节俭的纳税人）来供养他们。那些没有资本的人，仍然期待着那些有资本的人去供养他们。		69:9.5 (780.8) 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 times the improvident depend on the state (thrifty taxpayers) to take care of them. Those who have no capital still expect those who have to feed them.
69:9.6 (780.9) 4. 对安全与力量的需要。共产主义最终被那些取得进展的成功个人的欺骗性做法所毁掉了，这些人采用了诸多借口，来努力逃避其部落中无能懒人的奴役。但起初所有的囤积都是秘密的；原始的不安全感阻碍了资本的公开积累。即便是在后来，积聚太多的财富也是极端危险的；部落首领肯定会编造一些罪名来查抄一个富人的财产。当一个富人死亡时，葬礼会被阻挡下来，直到该家族捐出一大笔钱来给公共福利，或是给首领，这就是遗产税。		69:9.6 (780.9) 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 the outward accumulation of capital. And even at a later time it was most dangerous to amass too much wealth; the king would be sure to trump up some charge for confiscating a rich man’s property, and when a wealthy man died, the funeral was held up until the family donated a large sum to public welfare or to the king, an inheritance tax.
69:9.7 (781.1) 在最早期，女人是社群的财产，而母亲则支配着家庭。早期的首领拥有所有的土地，也是全体妇女的所有者。婚姻需要部落统治者的同意。随着共产主义的消亡，女人改归个人占有，父亲逐渐接管了家庭的控制权。由此家产生了，盛行一时的一夫多妻制习俗逐渐被一夫一妻制所取代了。（一夫多妻制是婚姻中女性奴隶成分的存留。一夫一妻制则是一男一女在家庭构建、后代抚养、相互教化和自我改善的美好事业中免除奴性的、绝美结合的典范。）		69:9.7 (781.1) 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 domestic control. Thus the home had its beginning, and the prevailing polygamous customs were gradually displaced by monogamy. (Polygamy is the survival of the female-slavery element in marriage. Monogamy is the slave-free ideal of the matchless association of one man and one woman in the exquisite enterprise of home building, offspring rearing, mutual culture, and self-improvement.)
69:9.8 (781.2) 最初，所有财产，包括工具和武器，都是部落的公共财产。私有财产起初包括了所有个人接触过的东西。如果一个陌生人用一个杯子喝水，那么从此这个杯子便是他的了。接下来，血流过的任何地方都成了受伤个人或集体的财产。		69:9.8 (781.2) 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 (781.3) 于是私有财产从最初便受到尊重，因为它被认为充满了拥有者人格的某一部分。财产的正当性便安稳地建立在此类迷信之上；而不需要警察来保护私人物品。在集体内没有偷盗，尽管人们毫不犹豫会把其他部落的物品占为己有。财产关系并没有随着死亡而终结；早期，个人财物被烧掉了，后来与死者一起埋掉了，再后来则由续存的家族或部落所继承。		69:9.9 (781.3) 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 appropriate the goods of other tribes. Property relations did not end with death; early, personal effects were burned, then buried with the dead, and later, inherited by the surviving family or by the tribe.
69:9.10 (781.4) 装饰类型的个人财物，起源于护符的穿戴。虚荣心加上鬼魂恐惧，使得原始人抗拒所有试图卸去他所钟爱护符的企图，这类财产价值远高于必需品。		69:9.10 (781.4) 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 (781.5) 睡眠场所是人类最早的财产之一。后来，住宅基地由部落首领所分配，他们受托为集体保管着所有地产。不久，火场也被授予所有权；再后来，一口水井对其毗连的土地也构成了所有权。		69:9.11 (781.5) 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 (781.6) 水坑和水井也属于早期的私有财产。整个的物神做法被用来守卫水坑、水井、树木、庄稼和蜂蜜。随着对物神信仰的弱化，法律得以演化出来，用来保护私人物品。但狩猎的法律，即狩猎的权利，则远早于土地的法律。美洲的红种人从不明白土地的私人所有权；他无法理解白种人的观点。		69:9.12 (781.6) 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 red man never understood private ownership of land; he could not comprehend the white man’s view.
69:9.13 (781.7) 私有财产很早便被标上了家族的徽章，这就是家族饰章的最早起源。地产也可被置于鬼神的看管之下。祭司们会“圣化”一块土地，然后它就处于随之立起的魔法禁忌的保护之下。它的所有者被称作有了一个“祭司的头衔”。希伯来人对于这些家族的地标极为尊崇：“挪动邻居的地标之人必被诅咒。”这些石头标记刻有祭司姓名的首字母。甚至树木在被刻上了首字母时，也成为了私有财产。		69:9.13 (781.7) 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 have a “priest’s title.” The Hebrews had great respect for these family landmarks: “Cursed be he who removes his neighbor’s landmark.” These stone markers bore the priest’s initials. Even trees, when initialed, became private property.
69:9.14 (782.1) 在早期，只有农作物是私有的，但相继的农作物则被授予了土地所有权；因此，农业便成了土地私人所有制的起源。起初个人被授予一生的土地使用权；到死时土地要被归还给部落。部落授给个人的最早土地所有权是墓地 -- 即家族埋葬地。在后来时期，土地便属于那些把它圈起来的人。但城市总是会保留某些土地用作公共牧场，以及用于被围城时使用。这些“公地”代表着较早期集体所有制形式的一种存续。		69:9.14 (782.1) 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 burying grounds. In later times land belonged to those who fenced it. But the cities always reserved certain lands for public pasturage and for use in case of siege; these “commons” represent the survival of the earlier form of collective ownership.
69:9.15 (782.2) 最终，国家把地产分配给了个人，只保留了税权。在确保了其所有权之后，地主们可以收租，土地成了一种收入的来源 -- 即资本。最后，通过出售、转让、抵押和止赎，土地变得真正可以流通了。		69:9.15 (782.2) 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 (782.3) 私人所有权带来了增加了的自由和改善了的稳定性；但土地的私人所有权则只是在公有性控制和管理失效之后，才被给予社会认可，而且很快随之而来的就是奴隶、农奴和无地者等一系列阶层的产生。但改进了的机具逐渐地把人类从奴隶的苦役中解放了出来。		69:9.16 (782.3) 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 slavish toil.
69:9.17 (782.4) 对财产的权利并不是绝对的；它纯粹是社会性的。但所有的管理机构、法律、秩序、民权、社会自由、惯例、和平和幸福，正如现代各民族所享有的这一切，都是围绕着财产的私人所有制而发展起来的。		69:9.17 (782.4) 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 (782.5) 现今的社会秩序并非必然正确 -- 既非神性的，也非神圣的，但人类最好还是要缓慢做出改变。你们所拥有的体制，比之你们祖先所了解的任何一种体制，都要好得多。要确保在你们改变社会秩序时，向着更好的方向改进。不要被劝服去试用那些已被你们祖先所抛弃的惯例。要向前进，不要后退！让进化前行！不要采取后退的步骤。		69:9.18 (782.5) 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 with the discarded formulas of your forefathers. Go forward, not backward! Let evolution proceed! Do not take a backward step.
69:9.19 (782.6) [由内巴顿(Nebadon)的一位麦基洗德所呈献。]		69:9.19 (782.6) [Presented by a Melchizedek of Nebadon.]