第68篇		Paper 68
文明的发端		The Dawn of Civilization
68:0.1 (763.1) 该篇是对人类物种久远以来前进奋斗之叙述的开端，该奋斗从一种近为动物存在之状态，经由介于中间的诸个时代，往下直到后来在较高等人类种族中间演化出一种虽不完美、但却为真正文明的诸个时期。		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.
68:0.2 (763.2) 文明是一种种族的习得；它在生物学上并非是与生俱来的；因此所有孩子都必定要在某种充满教化的环境中被培养起来，而每个相继的青年世代也必定要再接受其教育。文明的诸多优良品质 -- 无论是科学的、哲学的还是宗教的 -- 都不会通过直接继承而从一代传递到另一代。这些教化性成就，只能通过对社会传承的开明保护才会得以保存下来。		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.
68:0.3 (763.3) 协作类的社会进化是由达拉玛希亚的导师们所发起的，人类用了三十万年的时间才孕育出群体活动的观念。蓝种人因这些早期的社交性教导而最为获益，红种人在一定程度上获益，而黑种人则获益最少。在更为近来的时期中，黄种人和白种人在玉苒厦(Urantia)上呈现出了最为先进的社会发展。		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.
1. 起防护作用的社会化 ^top		1. Protective Socialization ^top
68:1.1 (763.4) 当被紧密聚集在一起时，人们通常学会了彼此关爱，但原始人并非天生就流露出充满亲切感的精神，以及与其同伴进行社交接触的渴望。相反，早期种族都是通过悲惨的经历而学到“团结就是力量”；正是这种天生亲切吸引的缺乏，此时阻碍了玉苒厦(Urantia)上人类兄弟情谊的立即实现。		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.
68:1.2 (763.5) 联合很早便成了生存的代价。单个人是无助的，除非他带有某个部落的标记，这会表明他属于某一个群体，它将必定会报复对他做出的任何攻击。即便在该隐的时代，若没有某种群体联合的标记，独自外出也是十分致命的。文明已成为了人类免于横死的保险，而保险费则是通过服从于社会的诸多法律要求而得以支付。		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.
68:1.3 (763.6) 原始社会就这样建立在需要所产生的互惠性以及联合所提供的增强安全感之上。人类社会由于这种对孤独的恐惧，并依靠勉强的合作周而复始地演进着。		68:1.3 (763.6) Primitive society was thus founded on the reciprocity of necessity and on the enhanced safety of association. And human society has evolved in agelong cycles as a result of this isolation fear and by means of reluctant co-operation.
68:1.4 (763.7) 原始人类很早便了解到，群体比其单个单元的纯粹叠加远为强大的多。一百个人联合起来一起工作可以移动一块巨石；二十个训练有素的和平守护者可以阻止一群凶猛的暴徒。社会就是这样诞生的，不只是数量的联合，而是对智能合作者们组织的结果。但合作并非人类的一种天生特质；他学会去合作，起先是通过恐惧，之后是因为他发现在应付眼下困难及防范未来可能危险方面，合作最为有益。		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.
68:1.5 (764.1) 由此很早便组织起来而形成原始社会的诸个民族，在进攻自然以及防御其同伴方面变得更为成功；他们拥有了更大的存活机率。因此，文明还是在玉苒厦(Urantia)上稳步前进了，尽管它遭遇过许多的退步。仅仅是因为联合对生存价值的改善，人类的许多大错迄今为止都未能阻止或破坏人类文明。		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.
68:1.6 (764.2) 当代的人文社会是一种晚近现象的事实，可通过现存的像澳洲土著居民和非洲布须曼人及俾格米人所表现出的这些原始社会状况，而得以极好地显示出来。在这些落后的民族中间，可以观察到一些早期群体性敌对、个人性猜忌，以及其它为所有原始种族所特有的极为反社交的特征。古代非社交性民族的这些可悲遗民，非常雄辩地证明了这样一个事实，即人类天生的个人主义倾向，无法成功地与社会进程中更为有力、更为强大的组织和联合相抗衡。这些每隔四十至五十英里就讲一种不同方言、落后且相互猜忌的反社交性种族，举例说明了若没有行星君王肉身属员的综合教导及后来亚当族群之种族提升者们的劳作，你们现在可能会生活在一个怎样的世界中。		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.
68:1.7 (764.3) 现代用语“回归自然”是一种无知的错觉，是对从前虚构的“黄金时代”之真实性的盲信。“黄金时代”传说的唯一根据是达拉玛希亚和伊甸园的历史事实，但这些改进型的社会，离乌托邦梦想的实现还很远。		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.
2. 社会进步方面的诸多因素 ^top		2. Factors in Social Progression ^top
68:2.1 (764.4) 文明社会是人类克服其不喜孤立之早期努力的结果。但这并不必然意味着相互的关爱，现存某些原始族群的混乱状态清楚地表明了，早期的部落经历过什么才走了过来。然而，尽管一个文明中的个体们或许会彼此抵触，相互斗争，尽管文明本身或许会看起来像是一个充满了奋斗与挣扎的相悖主体，但它的确表明了热切的奋斗，而非致命的单调停滞。		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.
68:2.2 (764.5) 尽管智能水平对教化进步的速度贡献极大，但社会在本质上是为了减少个体生活方式中的危险因素，而它进展得就如同在生活中成功减轻痛苦并增加快乐元素一样快。整个社会机体就这样向其注定的目标缓慢推进着 -- 要么毁灭，要么存续 -- 取决于那一目标是自我维持还是自我满足。自我维持会开创社会，而过度的自我满足则会摧毁文明。		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.
68:2.3 (764.6) 社会涉及到自我延续、自我维持以及自我满足，但人类的自我实现却值得成为许多教化群体的直接目标。		68:2.3 (764.6) Society is concerned with self-perpetuation, self-maintenance, and self-gratification, but human self-realization is worthy of becoming the immediate goal of many cultural groups.
68:2.4 (765.1) 自然人身上的群居本能，很难足以对此时存在于玉苒厦(Urantia)上的这样一种社会组织之发展做出解释。尽管这种先天的群居倾向存在于人类社会的根基之中，但人类的社交性却大多是一种习得。促成人类早期联合的两大影响是食欲和性欲；这两种本能的冲动是人类与动物界所共有的。另外两种将人类聚集在一起并使其团结一致的情感，便是虚荣与恐惧，尤其是鬼魂恐惧。		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.
68:2.5 (765.2) 历史不过是对人类长久以来食物争夺的记录。原始人只有当饥饿时才会打算；而食物储存则是其最初的自律、自制。随着社会的发展，食欲不再是相互联合的唯一动机。众多他类欲望，对各种需求的实现，都导致了人类的更紧密联合。然而，当今社会却伴随着所谓人类需求的过度增长而失衡。二十世纪的西方文明在人类穷奢极侈的欲望与渴求之重压下疲倦地呻吟着。现代社会正在承受着其最为危险的一个阶段所带来的压力，这就是广泛的相互关联和高度复杂的相互依赖。		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.
68:2.6 (765.3) 饥欲、虚荣以及鬼魂恐惧在其社会压力方面是持续性的，而性满足则是短时性和间歇性的。单凭性冲动不足以驱使原始男女去承担家庭维持的重担。早期的家庭是建立在男人被剥夺了频繁的性满足时所产生的性躁动之上，以及人类女性的那种淳厚母爱之上，这种母爱在一定程度上为她与所有高等动物的雌性所共有。一个无助婴儿的存在，决定了早期男女活动的分化；女人不得不保有一个稳定的住所，在那里她可以耕种土地。而从最早的时期以来，女人所在之处就一直被视为家之所在。		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.
68:2.7 (765.4) 女人因此很早便对不断演进的社会体制变得不可或缺了，与其说是由于那稍纵即逝的性激情，倒不如说是食物需求的结果；她是自我维持方面一个必不可少的伴侣。她是一个食物提供者、负担承受者，以及一个可以忍受极大虐待而无强烈怨恨的伴侣，除了所有这些合意的特质之外，她还是一种常存的性满足手段。		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.
68:2.8 (765.5) 文明中几近每一样具有持久价值的东西都起源于家庭。家庭是首个成功的和平团体，男人和女人学会如何调适他们的对立，与此同时也向他们的孩子教导对和平的追求。		68:2.8 (765.5) Almost everything of lasting value in civilization has its roots in the family. The family was the first successful peace group, the man and woman learning how to adjust their antagonisms while at the same time teaching the pursuits of peace to their children.
68:2.9 (765.6) 婚姻在进化中的作用是确保种族的存续，而不仅仅是实现个人的幸福；家庭的真正目标是自我维持和自我延续。自我满足除了作为作为一种确保性结合的动机以外，是附带性的，而非必不可少的；但从本质上来说，组成此类关系的主旨并不在于得到这种自我满足。天性会要求生存，而文明的诸多艺术则会不断增加婚姻的快乐和家庭生活的满足感。		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.
68:2.10 (765.7) 如果将虚荣扩展至涵盖骄傲、野心和荣誉，那么我们便不但可以辨识出这些习性何以会促成人类联合的形成，而且还可以辨识出它们何以将人类团结在一起的。因为若没有观众集合在前，这样的情感便是徒劳无功的。很快虚荣就将它自身与其它需要一个社会舞台可在其中展示并满足自身的情感和冲动结合了起来。这组情感产生了所有艺术、礼仪及一切形式的运动游戏和竞赛之早期开端。		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.
68:2.11 (766.1) 虚荣极大促成了社会的诞生；但在这些启示之时，极端虚荣的一代偏离正道的奋斗即将要吞噬和湮没一个高度专业化文明的整个复杂构造。享乐欲早已取代了饥饿欲；自我维持的正当社会目标正快速将其自身转变成各种低级危险形式的自我满足。自我维持会构建社会；恣意的自我满足无疑则会毁掉文明。		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.
3. 鬼魂恐惧的社会化影响 ^top		3. Socializing Influence of Ghost Fear ^top
68:3.1 (766.2) 各种原始的欲望创生了最初的社会，但鬼魂恐惧则将它维系到了一起，并将一种超乎人类的层面赋予到了其存在当中。常见的恐惧从起源上来说是生理性的：对身体疼痛、未满足饥欲或是对某种世间灾难的恐惧；但鬼魂恐惧却是一种新的极端种类的恐惧。		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.
68:3.2 (766.3) 人类社会进化中可能最为重大的单一因素是鬼梦。尽管大多数睡梦大大扰乱了原始人的心智，但鬼梦实际上却使早期人类感到恐惧，驱使这些迷信的做梦者投入彼此怀中，以自愿而真诚结合的方式共同防护那些灵界中模糊不清的假想危险。鬼梦是动物类心智与人类心智间最早出现的差异之一。动物不会观想到死后的续存者。		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.
68:3.3 (766.4) 除了这一鬼魂因素，所有的社会都建立在基本需求和基本生物冲动的基础之上。但鬼魂恐惧将一个新的因素引入到了文明中，即一种超出并远离了个体基本需求的恐惧，甚至远高于为维持群体所做的争斗之上。对死者离去之灵的恐惧，显露了一种新的惊人形式的恐惧，一种可怕而强大的恐惧，它促成了将早期松散的社会秩序重塑为更为自律且更易受控的古代原始群体。这种愚昧的迷信（有些仍存留着），通过对非真实且超自然之物的迷信式恐惧，令人类心智为以后发现“敬畏上主是智慧之开端”做好了准备。进化中的各种无端恐惧，旨在为启示所激发的神灵敬畏所取代。早期的鬼魂恐惧膜拜成为了一种强有力的社会纽带，从那时起，人类便在为灵性之达成或多或少地努力着。		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.
68:3.4 (766.5) 饥欲和爱欲驱使人类走到一起；而虚荣和鬼魂恐惧则将他们团结到了一起。但若没有促进和平之启示的影响，单凭这些情感是无法经受住人类相互交往中猜忌和恼怒所引发压力的。若没有来自超人类来源的帮助，社会压力将会在达到某些极限时崩解，恰恰还是这些社会动员性影响 -- 即饥欲、爱欲、虚荣和恐惧，会合谋令人类陷入战争和流血之中。		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.
68:3.5 (766.6) 人类种族的和平倾向，并不是一种天生的禀赋；它来源于启示宗教的教导，来源于渐进族群的累积经验，但尤为来源于和平之君耶稣的教导。		68:3.5 (766.6) The peace tendency of the human race is not a natural endowment; it is derived from the teachings of revealed religion, from the accumulated experience of the progressive races, but more especially from the teachings of Jesus, the Prince of Peace.
4. 习俗的进化 ^top		4. Evolution of the Mores ^top
68:4.1 (767.1) 所有现代社会制度，都出自于你们野蛮祖先原始习俗的进化，现今之惯例是改进和扩展了的往昔之习俗。习惯是对个人而言，习俗则是对群体而言；而群体习俗会发展成为民风流俗或是部落传统 -- 即民众习俗。所有现今人类社会的制度，都是从这些早期的开端粗陋起源而来。		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.
68:4.2 (767.2) 必须要铭记的是，习俗起源于一种令群体生活与民众生存状况相调适的努力；习俗是人类最早的社会制度。所有这些部落反应都出自于努力避开痛苦和屈辱，而与此同时寻求享受快乐和力量。民俗的起源就像语言的起源一样，总是不自觉的、无意识的，因此常常被笼罩在神秘之中。		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.
68:4.3 (767.3) 鬼魂恐惧驱使原始人去想象超自然之物，由此为那些强有力的伦理和宗教类社会影响牢固地奠定了基础，而这些影响反过来又保护了社会风俗习惯代代不受侵犯。很早就使习俗确立成形的一件事情，便是相信死者会很爱惜他们生前死后所遵循的方式；因此，他们将会对那些胆敢轻蔑对待他们活着时所尊重生活规则的活人施加可怕的惩罚。所有这一切可通过现今黄种人对其祖先的敬畏得以最好的阐明。后来形成的原始宗教在稳固习俗的过程中极大增强了这种鬼魂恐惧，但不断前进的文明已逐渐将人类从恐惧的束缚和迷信的奴役中解放了出来。		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.
68:4.4 (767.4) 在达拉玛希亚导师们富有解放性的自由化教导之前，古代人类被认为是习俗仪式的无助受害者；原始野蛮人被没完没了的仪式限制住了。从早晨醒来之时直到晚上在洞穴里睡下那一刻，他做的每一件事情都必须循规蹈矩 -- 即依照部落的民俗。他是苛刻惯例的奴隶；他的生活不包含任何自由、自发或创新之事。不存在任何朝向更高智性、道德性和社会性生存的自然进展。		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.
68:4.5 (767.5) 早期人类被习俗强力地控制着；原始人是习俗之名副其实的奴隶；但也时常会出现一些敢于开创新的思考方式和改进生活方式的与众不同之人。尽管如此，原始人的惰性却会形成一种生物性安全闸，以防止太突然坠入到一个过快前进文明的毁灭性失调当中。		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.
68:4.6 (767.6) 但这些习俗并非是一种全然的邪恶；它们的进化应该继续。通过激进的变革来对其进行大规模的改动，那对于文明的存续来说近乎是致命性的。习俗一直是将文明维系在一起的连贯细丝。人类历史的道路布满了被遗弃习俗及过时社会实践的残余物；但放弃自己习俗的文明却从不会持久，除非它采纳了更优秀、更适合的习俗。		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.
68:4.7 (767.7) 一个社会的存续主要依赖其习俗的不断进化。习俗进化的过程出自于对实验的渴望；新的理念一旦被提出 -- 竞争便接踵而至。一个不断进步的文明会接纳不断进步的理念，因而能够持久。时间和环境最终会选择更为适合存续的群体。但这并不意味着人类社会组成中每一个单独的、孤立的改变都会为了更好。不！绝不！因为在玉苒厦(Urantia)文明漫长的前进奋斗中，有过太多的倒退了。		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.
5. 土地技能 -- 维生的技艺 ^top		5. Land Techniques—Maintenance Arts ^top
68:5.1 (768.1) 土地是社会的舞台；人类则是演员。人类必须要不断调整自己的表演来适应土地的状况。习俗的进化总是依赖于土地与人口的比率。尽管对它的认识极为困难，但这却是真实的。人类的土地技能或是说维生技艺，再加上其生活水平，就等于民俗的总和，即习俗。而人类为生活需求所作的全部调整，也就等于人类的教化文明。		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.
68:5.2 (768.2) 最早的人类文明起源于东半球一些河流的沿岸。在文明的向前行进中存在着以下四大阶段。它们是：		68:5.2 (768.2) The earliest human cultures arose along the rivers of the Eastern Hemisphere, and there were four great steps in the forward march of civilization. They were:
68:5.3 (768.3) 1. 采集阶段。食物的胁迫，即饥饿，导致了最初形式的产业组织 -- 原始食物采集队列。有时这样一条饥饿的行进队列在其越过土地搜集食物时可长达十几公里。这就是文明的原始流浪阶段，也是非洲布希曼人现在所遵循的生活方式。		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.
68:5.4 (768.4) 2. 狩猎阶段。武器类工具的发明使得人类成为了狩猎者，由此便从食物的奴役中获得了相当大的自由。一位善于思考的安东族人在一次激烈的搏斗中严重弄伤了他的拳头，便重新发现了这样一个主意，即利用一根长棍作为其手臂，并将一块硬石用肌腱绑在其下端作为其拳头。许多部落都做出了这类独立的发现，这些不同形式的锤子代表了人类文明中伟大的进步之一。如今，某些澳洲的土著居民很少进展到该阶段以外。		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.
68:5.5 (768.5) 蓝种人成为了老练的狩猎者和诱猎者；通过围拦河流，他们捕获了大量的鱼，把剩余的风干以供冬季食用。尽管较为原始的种族采用了多种形式的巧妙圈套和陷阱，但他们并不猎取较大型动物。		68:5.5 (768.5) The blue men became expert hunters and trappers; by fencing the rivers they caught fish in great numbers, drying the surplus for winter use. Many forms of ingenious snares and traps were employed in catching game, but the more primitive races did not hunt the larger animals.
68:5.6 (768.6) 3. 畜牧阶段。文明的这个阶段因动物的驯养而成为可能。阿拉伯人和非洲土著居民还处在较为新近的游牧民族中间。		68:5.6 (768.6) 3. The pastoral stage. This phase of civilization was made possible by the domestication of animals. The Arabs and the natives of Africa are among the more recent pastoral peoples.
68:5.7 (768.7) 畜牧生活进一步减轻了食物的奴役；人类学会了依靠其资本的利息、即其畜群的增加而谋生，这就为文明和进步提供了更多的闲暇。		68:5.7 (768.7) Pastoral living afforded further relief from food slavery; man learned to live on the interest of his capital, the increase in his flocks; and this provided more leisure for culture and progress.
68:5.8 (768.8) 前畜牧社会是一种两性合作的社会，但动物饲养的传播，将女人降至了社会奴隶的深渊。在较早时期，男人的职责是确保肉类食物，而女人的事情则是提供蔬菜食品。因此，当人类进入到其畜牧阶段时，女人的尊严大大下降了。她依旧必须要劳作以生产生活所需的蔬菜，而男人则只需进入畜群来提供充足的肉类食物即可。就这样，男人变得相对不依赖女人了；在整个畜牧时代期间，女人的地位持续下降。到这个时代结束时，她已变得就像一个人类动物，被迫去工作和生育人类后代，就如同畜群中的动物理所当然去劳作和生育后代一样。畜牧时代的男人极爱他们的牲口；但遗憾的是，他们对自己的妻子却未能形成一种更深厚的感情。		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.
68:5.9 (769.1) 4. 农业阶段。这一时期是因植物的驯化而产生的，它代表着最高类型的物质文明。卡里迦夏和亚当都曾努力传授园艺和农业。亚当和夏娃都是园丁而非牧人，在那个时代，园艺是一种先进的教化。对植物的栽培在所有人类种族身上都施加了一种高贵的影响。		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.
68:5.10 (769.2) 农业使这个世界的土地与人口比率翻了两番还多。它可以与之前文明阶段的畜牧业结合起来。当三个阶段重叠时，则是男人狩猎、女人耕种土地。		68:5.10 (769.2) Agriculture more than quadrupled the land-man ratio of the world. It may be combined with the pastoral pursuits of the former cultural stage. When the three stages overlap, men hunt and women till the soil.
68:5.11 (769.3) 土地耕种者和牧人之间总是存在着摩擦。猎人和牧人好斗，喜欢战争；农业者则是更加热爱和平的一类人。与动物打交道意味着争斗和角力；而与植物打交道则要倾注耐心、平静与安宁。农业和工业都是和平的活动。但两者均有弱点，那就是作为世上的社会活动，它们缺少刺激和冒险。		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.
68:5.12 (769.4) 人类社会从狩猎阶段经过畜牧阶段，进化到农业土地阶段。这种渐进性文明中的每一个阶段，都伴随着越来越少的流动；而越来越多的人开始在家园中生活。		68:5.12 (769.4) Human society has evolved from the hunting stage through that of the herders to the territorial stage of agriculture. And each stage of this progressive civilization was accompanied by less and less of nomadism; more and more man began to live at home.
68:5.13 (769.5) 而目前则是工业在补充农业，随之而来的便是强劲的城市化和公民类别中非农业群体的增加。然而除非工业时代的领导者们能够认识到，即便是最高水平的社会发展，也必须永远依赖于一个良好的农业基础，否则，这个工业时代不可能有存活下去的希望。		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.
6. 教化的演变 ^top		6. Evolution of Culture ^top
68:6.1 (769.6) 人类是来自土地的生灵、出自自然的孩子；无论他怎样处心积虑试图逃离土地，归根结底他一定还是会失败。“你本是尘土，仍要归于尘土”对于所有人类来讲都是千真万确的。人类基本的争斗，过去是、现在是、而且永远也都是为了土地。原始人类的最初社会同盟，便是为了赢得这些土地争斗。土地与人口的比率，成为了所有社会文明的基础。		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.
68:6.2 (769.7) 人类的智能，依靠技艺和科学，增加了土地的产出。与此同时，后代的自然增长在某种程度上也得到了控制，由此得以提供生计和闲暇来构建一个教化性文明。		68:6.2 (769.7) Man’s intelligence, by means of the arts and sciences, increased the land yield; at the same time the natural increase in offspring was somewhat brought under control, and thus was provided the sustenance and leisure to build a cultural civilization.
68:6.3 (769.8) 人类社会由这样一个规律所控制着，它注定了人口必然依照土地技艺而呈正向变化，并根据特定生活水平而呈反向变化。在这些早期的时代当中，关系到土地和人口的供求规律一直决定着双方的估价，这一点甚至超过了当下。在有大量土地 -- 即闲置土地的时期里，人口需求极大，人类生命的价值因此而得以大大提高了；因此生命的损失便会更为令人恐惧。在土地短缺而伴随着人口过剩的时期当中，人类的生命变得相对廉价了，因此，战争、饥荒和瘟疫便更少被郑重看待了。		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) 当土地产出减少或人口增加时，不可避免的争斗就会重新开始；人类本性中最糟糕的特征便会被带至表面上来。土地产出的提高，机械技艺的扩展，以及人口的减少，都易于培育人性中更好一面的发展。		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.
68:6.5 (770.2) 前沿社群会发展人性中未经训练的一面；在由土地与人口比率略低的农业与工业人口所支撑的较大生活中心，精细工艺、真正的科学进步以及灵性教化都会得到最好的发展。城市总是会使其居民为善或作恶的能力倍增。		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.
68:6.6 (770.3) 家庭的规模总是受到生活水平的影响。生活水平越高，家庭规模越小，直到某个既定状态或是渐渐消亡。		68:6.6 (770.3) The size of the family has always been influenced by the standards of living. The higher the standard the smaller the family, up to the point of established status or gradual extinction.
68:6.7 (770.4) 多少世代以来，生活水平一直决定存活人口的质量，而不仅仅是数量。地方阶层的各种生活水平，产生了新的社会等级、新的习俗。当诸种生活水平变得过于复杂或是过于奢华时，它们很快就会走向自我毁灭。等级制度便是由稠密人口激烈竞争而造成的高度社会压力之直接后果。		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.
68:6.8 (770.5) 早期的族群经常会求助于那些旨在限制人口的做法；所有原始部落都会杀掉畸形的和有病的孩子。在买妻之前，女婴通常会被杀掉。孩子有时会在出生时就被扼死，不过最流行的方法还是遗弃。双胞胎的父亲通常会坚持一个要被杀掉，因为多胎分娩被认为是因巫术或不忠所导致。然而，作为一个规则，同性的双胞胎则会幸免于难。尽管关于双胞胎的这些禁忌曾一度几为普遍性的，但它们却从未成为安东族习俗的一部分；这些民族总是将双胞胎看作好运的预兆。		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.
68:6.9 (770.6) 许多种族都学会了堕胎的手段，这种做法在未婚生子上的禁忌确立之后变得非常普遍。未婚女子杀死其后代长久以来成为了习俗，但在那些更加文明的族群中，这些私生子们却变成了未婚女子母亲的受监护者。事实上，许多原始氏族都是因为堕胎和杀婴的做法而灭绝的。但不管习俗有多少要求，婴儿一旦被哺乳之后，就很少会被杀害 -- 母爱太过强烈了。		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.
68:6.10 (770.7) 即便是在二十世纪，还存留着这些原始性人口控制方式的遗迹。澳大利亚有一个部落，其母亲们拒绝抚养多于两或三个孩子。不久以前，一个食人部落会吃掉每第五个出生的孩子。在马达加斯加，一些部落仍会杀掉所有在某些不吉利日子里出生的孩子，导致了大约百分之二十五的婴孩死亡。		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.
68:6.11 (770.8) 从一个世界的角度来看，人口过剩在过去从来就不曾是一个严重的问题，但如果战争减少而科学又日渐控制了人类疾病，那么在不久的将来，它就可能会成为一个严重的问题。在那个时候，对世界领导层智慧的巨大考验将会呈现。玉苒厦(Urantia)的支配者们是否有如此的洞见和勇气去培养普通或是稳定人类的增加，而非超常者与剧增低能者群体这两个极端的增加呢？正常人应该予以培养；他是文明的支柱，是种族突变型天才的来源。低能人应被置于社会的控制之下；不应生育更多超出所需的来执行较低水平的产业，那些工作需要动物水平以上的智能，但制造出这样低级的需求仅会证明是对高等人类的十足奴役和束缚。		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.
68:6.12 (771.1) [由一位一度派驻于玉苒厦(Urantia)的麦基洗德所呈献。]		68:6.12 (771.1) [Presented by a Melchizedek sometime stationed on Urantia.]