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1536.] After a preface, in which the clergy professed their sincere allegiance to the Crown, the renunciation, utter and complete, of the Bishop of Rome and all his usurpations and injustices, the abuses which they were going to describe had, nevertheless, they said, created great disquiet in the realm, and required immediate attention.

To the slander of this noble realm, the disquietness of the people, and damage of Christian souls, it was commonly preached, thought, and spoke, that the sacrament of the altar was lightly to be esteemed.

Lewd persons were not afraid to say, 'Why should I see the sacring of the high mass? Is it anything but a piece of bread or a little pretty piece Round Robin?'

Of baptism it was said that 'It was as lawful to baptize in a tub of water at home or in a ditch by the wayside as in a font of stone in the church. The water in the font was but a thing conjured.'

Priests, again, were thought to have no more authority to minister sacraments than laymen. Extreme unction was not a sacrament at all, and the hallowed oil 'no better than the Bishop of Rome's grease and butter.' Confession, absolution, penance, were considered neither necessary nor useful. Confession 'had been invented' (here a stroke was aimed at Latimer) 'to have the secret knowledge of men's hearts and to pull money out of their purses.' 'It were enough for men each to confess his own sins to God in public.' The sinner should allow himself to be a sinner and sin no more. The priest had no concern with him. Purgatory was a delusion. The soul went straight from the body to heaven or to hell. Dirige, commendations,


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Rh were wrong. Then the indictment brought by Considérant and Engels against the society of 1840 is just, and the order of things which produced so much sorrow was criminal. So vast a change is not development but subversion, the departure of one principle, the development of another. In all that pertains to the past, the party now dominant in the universities, and destined, after calculable intervals, to dominate in literature and law, pursues the ideas of Roscher, and completes his work. In practical things it does not accept, as he does, the Frenchman's saying, "Je n'impose rien; je ne propose même pas: j'expose." His contemplative, retrospective spirit, borne backward by sheer weight of knowledge, is not easily roused by the spectacle of error, suffering, and wrong, and is slow to admit the guilt of omitted acts and the responsibility of States for all they might prevent or cure. He has attended as much to problems and their solution in other times as to the problems and solutions of his own; and the service done by his enormous influence to political economy, which Mr. Cliffe Leslie and Mr. Ingram have described, is far less than his services to the cause of intelligible history. A large number of the most valuable works on England proceed from the movement he has promoted. The academic socialists are proceeding to reconstrue history, making property and the social condition the determining factor, above the acts of government or the changes of opinion; and this is by many degrees the most important addition made of late years to historic science.

The successive schemes have been less a modification than an enlargement of the definition, and the best would be one that should complete and combine them all. The idea that the fine arts are a result of all that is at work in nations led to an attempt to focus their entire life, and the design of a history of civilisation grew out of the history of art. Burckhardt's Renaissance and Friedländer's Sittengeschichte are the only works in which the intellectual view of the subject has been adequately studied; and in both, the political, and therefore the

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392 practical, element is weakest. One man is living who has an equal grasp of the moving and the abiding forces of society. More than thirty years ago, before Burckhardt or Friedländer, Buckle or Symonds, Riehl, a scholar quickened by journalism, a student of art, an original political writer and teacher of social sciences, began to lecture on the history of civilisation, revealing to his fortunate audience new views of history deeper than any existing in literature. There is always much going on in lecture rooms beyond what is yet deposited in books; and if Professor Riehl has gone on as he began in 1854, there are materials for a new and curious chapter of German historiography. The newest chapter, and one of the most curious, should concern the histories which the Germans have not written, the threads they have dropped, and the points on which they yield to the superiority of other nations. My object has been to show neither their infirmity nor their strength, but the ways in which they break new ground and add to the notion and the work of history.


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Rh certain specific arts and trades, etc. While these were often hereditary to definite social groups, we frequently encounter the idea that the right can be sold or conveyed at will. Perhaps closely associated with this is the custom of formally presenting gifts which in some localities is so systematized that it becomes a mere exchange of presents. In fact, we find in the North Pacific area under the name "potlatch", a very complicated system of gifts on a loan and credit system.

As to the rules of inheritance, little need be said here. Our previous discussions have shown that both male and female inheritance are recognized according to the respective social areas. Since land cannot well be alienated from the initial group, the rules of inheritance can only apply to personal property and privileges. As to the latter, while there is some tendency to recognize the rights of the son to his father's or maternal uncle's position in the tribe, as the particular system may require, the usual procedure is to exercise some kind of selection from the several descendants as a guarantee that a competent incumbent will be secured. This is plainly noticeable in the Inca and Nahua systems and can be safely taken as another of the fundamental elements in the social structure of the New World.

As in other parts of the world, one cannot marry back into his own family nor among the immediate relatives of his parents. Beyond this, the restrictions vary as has been suggested in the preceding chapter, becoming in the main mere conventions. Chastity before marriage seems not to have been required, but in many places was regarded as essential to certain religious functions, indicating that, after all, it was an ideal. On the other hand, adultery was severely punished when the woman was the offender, while in many tribes the male offender was regarded as innocent.

One prominent trait among the Eskimo is the exchange of wives, indulged in chiefly as a matter of hospitality. This is also found among many of the Déné tribes of Canada and an analogous custom is found in parts of the bison area. In most

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176 parts of both continents there seem to have been certain festivals during which restrictions were relaxed, but the latitude granted by all these social sanctions did not weaken the gravity of transgression under other conditions.

As to forms of marriage, it appears that the general tendency in both continents was monogamous. On the other hand, almost everywhere the custom was for chiefs, priests, and shamans to have more than one wife. In the centers of higher culture, those occupying positions of power and influence kept large establishments for women. The area in which plural marriage seems strongest is the bison area of North America, but this may be a partial exaggeration due to relatively richer data. Some reports for the Eskimo and Déné tribes indicate occasional states of plural husbands, but this appears rather as an adjustment to necessity than as an established mode of marriage. So thus, taking the New World as a whole, we find it singularly free of anything like group marriage, such as is found in the Pacific Islands and Asia. Yet we do find forms of cross-cousin marriage in California and northward into the salmon area; also, it has been found in Guiana, South America.

The notion that the husband of a woman acquired superior rights to his wife's sisters is found in many parts of the New World, and its natural correlate, the taking over of a brother's or, in some cases, a maternal uncle's widow. These are particularly strong wherever plural wives are common. On the other hand, strict and universal monogamy holds for a few communities, as the Iroquois and certain Pueblo villages of southwestern United States.

Marriage ceremonies and the regulations for divorce vary greatly from tribe to tribe, making their discussion here impractical. The conventional exchange of presents previously noted is so developed in some localities as to give the impression that a man purchases his wife, but in many such cases the relatives also make an equal return as a preliminary to the ceremony. Yet, when property is given to the bride's family, whether as gift or purchase, and the woman for any cause deserts her husband, he can demand equivalent return.

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Rh In Peru and Mexico the governments regulated divorce, but elsewhere the parties could separate at will, though the respective families of each party had a voice in the settlement.

We sometimes read specific statements that infanticide and neglect of the helpless prevailed in the New World, but a moment's reflection will make clear the improbability of either having been the rule. The exposing of infants was resorted to only in case of necessity or advisability. Thus, in the Amazon country, if the mother die soon after confinement, the child will be buried with her or otherwise disposed of, unless some woman volunteers to rear it. This seems to have been common in other regions as well, but the Eskimo visited by Stefánsson often exposed female infants to preserve the balance between population and sustenance. As to the aged and sick, we have the formal practice of putting to death among some of the Eskimo and Déné, a custom also found in Siberia. On the other hand, among all hunting peoples who shift about from place to place, the infirm are often of necessity left behind to their fate. Yet the reported examples of such cruelties can usually be matched by incidents of the opposite tenor, and since the mythologies of the various tribal groups contain plots showing retribution for such cruelties, and herald the triumphs of the oppressed over the unjust, we must regard all such phenomena as exceptional.

Travelers everywhere have remarked upon the extreme indulgence toward children. This is very marked among the Eskimo, though perhaps not more so than among the Fuegians of South America. Wherever we have data, parents almost never punish or even severely reprove, but such pressure as may be needed is exercised by certain relatives. In the United States this is sometimes the clan or gens uncle of the offender, according to sex and mode of inheritance. Though our information for Peru and Mexico is in this respect vague, something similar seems to have applied there. In any case, these higher cultures had some formal provisions for training. For example, in Mexico City there were two kinds of schools,

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178 those for religious instruction and those for military training. To the former, both sexes were admitted in a manner closely analogous to the convent system of Europe. A similar custom held for the Maya and the Peruvians.

A point of special interest here is that one aspect of this cloister-like school is found in contiguous parts of North America. We note that these children, particularly the boys, went to live in the school or in barracks, or rather, they slept there of nights. This trait is particularly prominent in Maya and Nahua culture. Among the Pueblos of the Rio Grande, the kiva or ceremonial chamber was the sleeping place of males and a similar practice is found in parts of California and northward.

Outside of these regions, nothing like a school appears, but here and there seem to have been some kind of disciplinary officials, as for example the men who superintended the morning baths of boys in the bison area. Chastising the young seems to have been practised in the centers of higher culture, but outside of these limits was practically unknown. Exceptions must be made, however, of ceremonial whippings in southeastern United States and the Amazon country. In short, the same principle applied to control of the young as to adults, viz., admonition and ridicule. White people living with American natives are repeatedly astonished at their extreme sensitiveness to disapproval and ridicule. In fact, the whole control of the local group in aboriginal days seems to have been exercised by admonition and mild ridicule instead of by force and punishment. While the necessities of the case modified this in Mexico and Peru, we still note that one prominent feature of Nahua life was the elaboration of the moral lecture. In the Pueblo region of the Rio Grande the chiefs and head men were given to daily moral lectures, and while the custom did not appear so frequently elsewhere, it was still in evidence. Perhaps we are again dealing with a general characteristic of New World society.

In this connection some note may be taken of the ideals that were held up to the young in these lectures, particularly for boys. The Nahua put great emphasis upon the art of war,

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478 masses, suffrages, prayers, almsdeeds, oblations done for the souls departed out of the world, were vain and profitless. All sins were put away through Christ. If there were a place of purgatory Christ was not yet born.

The Church was the congregation of good men, and prayer was of the same efficacy in the air as in a church or chapel. The building called the church was made to keep the people from the rain and wind, a place where they might assemble to hear the Word of God. Mass and matins were but a fraud. The saints had no power to help departed souls. To pray to them, or to burn candles before their images, was mere idolatry. The saints could not be mediators. There was one Mediator, Christ. Our Lady was but a woman, 'like a bag of saffron or pepper when the spice was out.' It was as much available to pray to saints 'as to whirl a stone against the wind.' Hallowed water, hallowed bread, hallowed candles, hallowed ashes, were but vanities. Priests were like other men, and might marry and have wives like other men.'


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1536.] The saying and singing of mass, matins, and evensong, was but roaring, howling, whistling, mumming, conjuring, and juggling,' and 'the playing of the organs a foolish vanity.' It was enough for a man to believe what was written in the Gospel—Christ's blood was shed for man's redemption, let every man believe in Christ and repent of his sins. Fin ally, as a special charge against Cromwell, the Convocation declared that these heresies were not only taught by word of mouth, but were set out in books which were printed and published cum privilegio, under the apparent sanction of the Crown.

Thus were the two parties face to face, and the King had either to make his choice between them, or with Cromwell's help to coerce them both into moderation. The modern reader may imagine that he should have left both alone, have allowed opinion to correct opinion, and truth to win its own victory. But this 'remedy for controversy,' so easy now, was then impossible—it


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480 would have been rejected equally by the governors and the governed. Deep in the hearts of all Englishmen in that century lay the conviction, that it was the duty of the magistrate to maintain truth, as well as to execute justice. Toleration was neither understood nor desired. The Protestants clamoured against persecution, not because it was persecution, but because truth was persecuted by falsehood; and, however furiously the hostile factions exclaimed each that the truth was with them and the falsehood with their enemies, neither the one nor the other disputed the obligation of the ruling powers to support the truth in itself. So close the religious convictions of men lay to their hearts and passions, that if opinion had been left alone in their own hands, they would themselves have fought the battle of their beliefs with sharper weapons than argument. Religion to them was a thing to die for, or it was nothing. It was therefore fortunate, most fortunate, for the peace of England, that it possessed in the King a person whose mind, to a certain extent, sympathized with both parties; to whom both, so long as they were moderate, appeared to be right; to whom the extravagancies of both were wrong and to be repressed. Protestant and Anglican alike might look to him with confidence—alike were obliged to fear him; neither could take him for their enemy, neither for their partisan. He possessed the peculiarity which has always distinguished practically effective men, of being advanced, as it is called, only slightly beyond his contemporaries. The giddy or imaginative genius soars


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229 CHAPTER XVII.

have thus tracked the much-talked-of depression down to earth. We have followed the cry of "dull times" all through the islands; and here at last, in Dunedin, we have found some faint echoes with the ring of truth in them. Before entering into any inquiry or speculation as to causes and possible remedies, let me finish my descriptive remarks by detailing briefly what we saw at Invercargill and the Bluff, and then, with the reader's permission, we may devote a chapter or two, profitably, to a consideration of one or two deductions from what we have observed, and take a glance in closing at some of the moral, social, and intellectual phases of life in this land which is so rich in natural beauties and scenic marvels.

We drew up alongside the dreary wharf at the Bluff on May 29. It may be necessary to

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 mention for the edification of my readers that this is the most southerly point of call for ocean-going steamers to New Zealand.

The Bluff is a good instance of what is at first so puzzling to a new arrival from the old country, namely, the antipodean order of things. He has been so accustomed all his life to associate cold weather, snowy hills, bleak moorlands, and wintry skies with the "inhospitable north;" and warmth, colour, foliage,and all the delights of balmy summer with the "sunny south," that he gets "considerably mixed," as a Yankee would say, to find that in New Zealand the farther south he goes he gets the less sun; and if he happens to experience the same weather as we did at the Bluff, he will begin to think that he has taken farewell of the sun altogether.

Now it does seem like a confession of weakness and want of straw, so to speak, to begin a chapter by a disquisition on the weather, and yet the elements cannot be left out in any description of the Bluff.

If there is any other place at the Antipodes where more piercing blasts are to be experienced, accompanied by gusts of sleet and rain; if there is anywhere else in the wide world, a more unsheltered, forsaken, "waste-howling wilderness" than the Bluff, well, I don't want to see it; that's all. The Bluff is quite enough for me! I saw it in somewhat similar circumstances twenty years ago, and it does not seem to have altered much since then. There are possibly a few more

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 houses, and bigger shops. The wharves are somewhat more extensive, and the railway buildings have been added. There was a railway twenty years ago; that I distinctly remember, because an enthusiastic Bluffite got a shovel, and dug a sort of pit in the drifted sand, and showed me the rails, but there was no train then. The line was blocked by the sanddrifts, and possibly also because the provincial treasury-chest was at ebb-tide.

There is a train now. It is the coldest, most comfortless train I ever rode in. The railway officials seem like the old rails, to have been dug out of a sanddrift too. One individual, who seemed to be invested with authority, was about the most sluggish in his movements of any official I remember to have ever met. He professed the most sublime ignorance of the time-table, or possibly was too lazy to give the asked-for information. Surely any fool, he evidently thought, coming to the Bluff, should know at what hours the trains ran. At any rate he acted as if such were his mental excogitations. The miserable pigeon-hole, or trapdoor, through which the bits of pasteboard are purveyed, was kept inexorably shut till exactly one minute after the train was timed to start This, in spite of frequent knockings by a troop of fellow-passengers, who were already depressed enough by what they had seen of the Bluff. Of course, then, the guard began to fuss, the engine-driver to cuss, the solitary porter to "muss," and things rapidly got "wuss."

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 The first applicant for a ticket tendered a one-pound note.

"Ain't ye got no smaller change?" came querulously from the official.

"No."

"Well, I can't change it. Ye'll have to wait."

The next man "planked" a half-sovereign, and received his ticket.

I put down a sovereign, and sharply demanded both tickets and change. Now, whether some subordinate had in the meantime been over to the public-house or store for change, or whether my attitude and tone signified that there might be trouble about, I know not, but there was no difficulty raised in my case. The poor second-class passenger, however, who had proffered his pound, was kept waiting in the cold for some minutes, until at length he managed to get an accommodating friend on the platform to negotiate the desired exchange for him.

Now "little straws show the drift of the current." We are all unconsciously influenced very much by first impressions. I can fancy a party of immigrants coming out to New Zealand; their hearts beating with ardent resolves, fond fancies, and high hopes, being at once chilled and disappointed by the bleak, wintry, inhospitable aspect of the Bluff; but if, in addition, they were doomed to a dose of that railway official, I can imagine the suicide statistics going up to a hitherto unapproached percentage. The man deserves promotion. He would be invaluable as a Ministerial Under-Secretary to

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 receive deputations, or answer questions in Parliament. He merits much the sort of promotion Haman got.

At length we started for Invercargill. The wind howled dismally across the sandy dunes and flax-covered mounds. It screamed and whistled across the broad shallow bay, and dashed the blurring, blinding rain in at every crevice of the rattle-trap carriages. Far away over a dim, misty, flat expanse, we got one last peep of the distant snowy sierras. Then down again came the intensified veil of misty clearlessness and hissing sleet.

The ride to Invercargill was cheerless in the extreme. Here and there we pass a train track into the once plentiful bush, now getting sadly thinned. There are several saw-mills on the railway-line, and sidings, piled high with planks and square timber. Every year sees the country denuded of its best timbers, and yet such is the Bœotian stupidity of the average Anglo-Saxon colonist that no organized scientific effort is made to fill the gaps, and ensure a continuity of the supply. Verily, the progress of humanity is a slow process.

How often do we hear the poor bewildered doubter ask, in an agony of vain regret, "If there be a God, why doth He yet permit this evil, or that abuse?" And yet the same doubter will wax eloquent as he expounds what he is pleased to call the Gospel of Humanity. He exalts the human intellect, and indulges in glowing anticipations of the unerring fate, which is working toward the time when "men shall be as gods, knowing good

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 from evil." But it is the fashion nowadays to put all the blame on God. Our doubter quarrels with Omnipotence, and the All Wise, "whose ways are not as our ways," because the mysteries of being, the operations of spirit, the deep problems of man's moral nature are not all brought into harmony with his own crude, imperfect ideas of what should be, at once, by a mere fiat, by a creative instantaneous act. "And lo, man being in honour, abideth not. He is like the beasts that perish." Take this matter of forest-felling, for instance, how short-sighted, how crass, how like "the beasts that perish." What amazing stupidity; what shameless greed; what want of foresight, or criminal indifference to results! Has not the lesson been proclaimed over and over again that wholesale denudation of the forests of a country will exact its retribution in widespread ruin and desolation? Forest management has attained the rank almost of an exact science now. It has its literature, its schools, its laws; but they do seem to be as a dead letter to New Zealanders, and not, alas! to them alone. Occasionally a warning voice is raised, a mild protest appears spasmodically at intervals in some country journal; but who can touch the callous heart of the lumberer and timber contractor? Who can prick his seared conscience? "Let it last my time" is all the aspiration of his creed. "Let those that come after me shift for themselves" is the selfish cry that echoes in the emptiness of his inmost soul, and finds expression in his conduct. The legislator who would attempt a remedy; the

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 710 realization that a great event was impending; but since this world was a life-experiment station, we had not the slightest idea of just how we would be apprised of the recognition of intelligent life on the planet. But we were not long in suspense. On the third day after the elopement of the twins, and before the Life Carrier corps departed, there arrived the Nebadon archangel of initial planetary circuit establishment.

It was an eventful day on Urantia when our small group gathered about the planetary pole of space communication and received the first message from Salvington over the newly established mind circuit of the planet. And this first message, dictated by the chief of the archangel corps, said:

"To the Life Carriers on Urantia—Greetings! We transmit assurance of great pleasure on Salvington, Edentia, and Jerusem in honor of the registration on the headquarters of Nebadon of the signal of the existence on Urantia of mind of will dignity. The purposeful decision of the twins to flee northward and segregate their offspring from their inferior ancestors has been noted. This is the first decision of mind—the human type of mind—on Urantia and automatically establishes the circuit of communication over which this initial message of acknowledgment is transmitting."

Next over this new circuit came the greetings of the Most Highs of Edentia, containing instructions for the resident Life Carriers forbidding us to interfere with the pattern of life we had established. We were directed not to intervene in the affairs of human progress. It should not be inferred that Life Carriers ever arbitrarily and mechanically interfere with the natural outworking of the planetary evolutionary plans, for we do not. But up to this time we had been permitted to manipulate the environment and shield the life plasm in a special manner, and it was this extraordinary, but wholly natural, supervision that was to be discontinued.

And no sooner had the Most Highs left off speaking than the beautiful message of Lucifer, then sovereign of the Satania system, began to planetize. Now the Life Carriers heard the welcome words of their own chief and received his permission to return to Jerusem. This message from Lucifer contained the official acceptance of the Life Carriers' work on Urantia and absolved us from all future criticism of any of our efforts to improve the life patterns of Nebadon as established in the Satania system.

These messages from Salvington, Edentia, and Jerusem formally marked the termination of the Life Carriers' agelong supervision of the planet. For ages we had been on duty, assisted only by the seven adjutant mind-spirits and the Master Physical Controllers. And now, will, the power of choosing to worship and to ascend, having appeared in the evolutionary creatures of the planet, we realized that our work was finished, and our group prepared to depart. Urantia being a life-modification world, permission was granted to leave behind two senior Life Carriers with twelve assistants, and I was chosen as one of this group and have ever since been on Urantia.

It is just 993,408 years ago (from the year 1934) that Urantia was formally recognized as a planet of human habitation in the universe of Nebadon. Biologic evolution had once again achieved the human levels of will dignity; man had arrived on planet 606 of Satania.

[Sponsored by a Life Carrier of Nebadon resident on Urantia.]


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URANTIA was registered as an inhabited world when the first two human beings—the twins—were eleven years old, and before they had become the parents of the first-born of the second generation of actual human beings. And the archangel message from Salvington, on this occasion of formal planetary recognition, closed with these words:

"Man-mind has appeared on 606 of Satania, and these parents of the new race shall be called Andon and Fonta. And all archangels pray that these creatures may speedily be endowed with the personal indwelling of the gift of the spirit of the Universal Father."

Andon is the Nebadon name which signifies "the first Fatherlike creature to exhibit human perfection hunger." Fonta signifies "the first Sonlike creature to exhibit human perfection hunger." Andon and Fonta never knew these names until they were bestowed upon them at the time of fusion with their Thought Adjusters. Throughout their mortal sojourn on Urantia they called each other Sonta-an and Sonta-en, Sonta-an meaning "loved by mother," Sonta-en signifying "loved by father." They gave themselves these names, and the meanings are significant of their mutual regard and affection.

In many respects, Andon and Fonta were the most remarkable pair of human beings that have ever lived on the face of the earth. This wonderful pair, the actual parents of all mankind, were in every way superior to many of their immediate descendants, and they were radically different from all of their ancestors, both immediate and remote.

The parents of this first human couple were apparently little different from the average of their tribe, though they were among its more intelligent members, that group which first learned to throw stones and to use clubs in fighting. They also made use of sharp spicules of stone, flint, and bone.

While still living with his parents, Andon had fastened a sharp piece of flint on the end of a club, using animal tendons for this purpose, and on no less than a dozen occasions he made good use of such a weapon in saving both his own life and that of his equally adventurous and inquisitive sister, who unfailingly accompanied him on all of his tours of exploration.

The decision of Andon and Fonta to flee from the Primates tribes implies a quality of mind far above the baser intelligence which characterized so many of their later descendants who stooped to mate with their retarded cousins of the simian tribes. But their vague feeling of being something more than mere animals was due to the possession of personality and was augmented by the indwelling presence of the Thought Adjusters.


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712

After Andon and Fonta had decided to flee northward, they succumbed to their fears for a time, especially the fear of displeasing their father and immediate family. They envisaged being set upon by hostile relatives and thus recognized the possibility of meeting death at the hands of their already jealous tribesmen. As youngsters, the twins had spent most of their time in each other's company and for this reason had never been overly popular with their animal cousins of the Primates tribe. Nor had they improved their standing in the tribe by building a separate, and a very superior, tree home.

And it was in this new home among the treetops, one night after they had been awakened by a violent storm, and as they held each other in fearful and fond embrace, that they finally and fully made up their minds to flee from the tribal habitat and the home treetops.

They had already prepared a crude treetop retreat some half-day's journey to the north. This was their secret and safe hiding place for the first day away from the home forests. Notwithstanding that the twins shared the Primates' deathly fear of being on the ground at nighttime, they sallied forth shortly before nightfall on their northern trek. While it required unusual courage for them to undertake this night journey, even with a full moon, they correctly concluded that they were less likely to be missed and pursued by their tribesmen and relatives. And they safely made their previously prepared rendezvous shortly after midnight.

On their northward journey they discovered an exposed flint deposit and, finding many stones suitably shaped for various uses, gathered up a supply for the future. In attempting to chip these flints so that they would be better adapted for certain purposes, Andon discovered their sparking quality and conceived the idea of building fire. But the notion did not take firm hold of him at the time as the climate was still salubrious and there was little need of fire.

But the autumn sun was getting lower in the sky, and as they journeyed northward, the nights grew cooler and cooler. Already they had been forced to make use of animal skins for warmth. Before they had been away from home one moon, Andon signified to his mate that he thought he could make fire with the flint. They tried for two months to utilize the flint spark for kindling a fire but only met with failure. Each day this couple would strike the flints and endeavor to ignite the wood. Finally, one evening about the time of the setting of the sun, the secret of the technique was unraveled when it occurred to Fonta to climb a near-by tree to secure an abandoned bird's nest. The nest was dry and highly inflammable and consequently flared right up into a full blaze the moment the spark fell upon it. They were so surprised and startled at their success that they almost lost the fire, but they saved it by the addition of suitable fuel, and then began the first search for firewood by the parents of all mankind.

This was one of the most joyous moments in their short but eventful lives. All night long they sat up watching their fire burn, vaguely realizing that they had made a discovery which would make it possible for them to defy climate and thus forever to be independent of their animal relatives of the southern lands. After three days' rest and enjoyment of the fire, they journeyed on.

The Primates ancestors of Andon had often replenished fire which had been kindled by lightning, but never before had the creatures of earth possessed


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Rh a method of starting fire at will. But it was a long time before the twins learned that dry moss and other materials would kindle fire just as well as birds' nests.

It was almost two years from the night of the twins' departure from home before their first child was born. They named him Sontad; and Sontad was the first creature to be born on Urantia who was wrapped in protective coverings at the time of birth. The human race had begun, and with this new evolution there appeared the instinct properly to care for the increasingly enfeebled infants which would characterize the progressive development of mind of the intellectual order as contrasted with the more purely animal type.

Andon and Fonta had nineteen children in all, and they lived to enjoy the association of almost half a hundred grandchildren and half a dozen great-grandchildren. The family was domiciled in four adjoining rock shelters, or semicaves, three of which were interconnected by hallways which had been excavated in the soft limestone with flint tools devised by Andon's children.

These early Andonites evinced a very marked clannish spirit; they hunted in groups and never strayed very far from the homesite. They seemed to realize that they were an isolated and unique group of living beings and should therefore avoid becoming separated. This feeling of intimate kinship was undoubtedly due to the enhanced mind ministry of the adjutant spirits.

Andon and Fonta labored incessantly for the nurture and uplift of the clan. They lived to the age of forty-two, when both were killed at the time of an earthquake by the falling of an overhanging rock. Five of their children and eleven grandchildren perished with them, and almost a score of their descendants suffered serious injuries.

Upon the death of his parents, Sontad, despite a seriously injured foot, immediately assumed the leadership of the clan and was ably assisted by his wife, his eldest sister. Their first task was to roll up stones to effectively entomb their dead parents, brothers, sisters, and children. Undue significance should not attach to this act of burial. Their ideas of survival after death were very vague and indefinite, being largely derived from their fantastic and variegated dream life.

This family of Andon and Fonta held together until the twentieth generation, when combined food competition and social friction brought about the beginning of dispersion.

Primitive man—the Andonites—had black eyes and a swarthy complexion, something of a cross between yellow and red. Melanin is a coloring substance which is found in the skins of all human beings. It is the original Andonic skin pigment. In general appearance and skin color these early Andonites more nearly resembled the present-day Eskimo than any other type of living human beings. They were the first creatures to use the skins of animals as a protection against cold; they had little more hair on their bodies than present-day humans.

The tribal life of the animal ancestors of these early men had foreshadowed the beginnings of numerous social conventions, and with the expanding emotions


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714 and augmented brain powers of these beings, there was an immediate development in social organization and a new division of clan labor. They were exceedingly imitative, but the play instinct was only slightly developed, and the sense of humor was almost entirely absent. Primitive man smiled occasionally, but he never indulged in hearty laughter. Humor was the legacy of the later Adamic race. These early human beings were not so sensitive to pain nor so reactive to unpleasant situations as were many of the later evolving mortals. Childbirth was not a painful or distressing ordeal to Fonta and her immediate progeny.

They were a wonderful tribe. The males would fight heroically for the safety of their mates and their offspring; the females were affectionately devoted to their children. But their patriotism was wholly limited to the immediate clan. They were very loyal to their families; they would die without question in defense of their children, but they were not able to grasp the idea of trying to make the world a better place for their grandchildren. Altruism was as yet unborn in the human heart, notwithstanding that all of the emotions essential to the birth of religion were already present in these Urantia aborigines.

These early men possessed a touching affection for their comrades and certainly had a real, although crude, idea of friendship. It was a common sight in later times, during their constantly recurring battles with the inferior tribes, to see one of these primitive men valiantly fighting with one hand while he struggled on, trying to protect and save an injured fellow warrior. Many of the most noble and highly human traits of subsequent evolutionary development were touchingly foreshadowed in these primitive peoples.

The original Andonic clan maintained an unbroken line of leadership until the twenty-seventh generation, when, no male offspring appearing among Sontad's direct descendants, two rival would-be rulers of the clan fell to fighting for supremacy.

Before the extensive dispersion of the Andonic clans a well-developed language had evolved from their early efforts to intercommunicate. This language continued to grow, and almost daily additions were made to it because of the new inventions and adaptations to environment which were developed by these active, restless, and curious people. And this language became the word of Urantia, the tongue of the early human family, until the later appearance of the colored races.

As time passed, the Andonic clans grew in number, and the contact of the expanding families developed friction and misunderstandings. Only two things came to occupy the minds of these peoples: hunting to obtain food and fighting to avenge themselves against some real or supposed injustice or insult at the hands of the neighboring tribes.

Family feuds increased, tribal wars broke out, and serious losses were sustained among the very best elements of the more able and advanced groups. Some of these losses were irreparable; some of the most valuable strains of ability and intelligence were forever lost to the world. This early race and its primitive civilization were threatened with extinction by this incessant warfare of the clans.

It is impossible to induce such primitive beings long to live together in peace. Man is the descendant of fighting animals, and when closely associated, uncultured people irritate and offend each other. The Life Carriers know this


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Rh tendency among evolutionary creatures and accordingly make provision for the eventual separation of developing human beings into at least three, and more often six, distinct and separate races.

The early Andon races did not penetrate very far into Asia, and they did not at first enter Africa. The geography of those times pointed them north, and farther and farther north these people journeyed until they were hindered by the slowly advancing ice of the third glacier.

Before this extensive ice sheet reached France and the British Isles, the descendants of Andon and Fonta had pushed on westward over Europe and had established more than one thousand separate settlements along the great rivers leading to the then warm waters of the North Sea.

These Andonic tribes were the early river dwellers of France; they lived along the river Somme for tens of thousands of years. The Somme is the one river unchanged by the glaciers, running down to the sea in those days much as it does today. And that explains why so much evidence of the Andonic descendants is found along the course of this river valley.

These aborigines of Urantia were not tree dwellers, though in emergencies they still betook themselves to the treetops. They regularly dwelt under the shelter of overhanging cliffs along the rivers and in hillside grottoes which afforded a good view of the approaches and sheltered them from the elements. They could thus enjoy the comfort of their fires without being too much inconvenienced by the smoke. They were not really cave dwellers either, though in subsequent times the later ice sheets came farther south and drove their descendants to the caves. They preferred to camp near the edge of a forest and beside a stream.

They very early became remarkably clever in disguising their partially sheltered abodes and showed great skill in constructing stone sleeping chambers, dome-shaped stone huts, into which they crawled at night. The entrance to such a hut was closed by rolling a stone in front of it, a large stone which had been placed inside for this purpose before the roof stones were finally put in place.

The Andonites were fearless and successful hunters and, with the exception of wild berries and certain fruits of the trees, lived exclusively on flesh. As Andon had invented the stone ax, so his descendants early discovered and made effective use of the throwing stick and the harpoon. At last a tool-creating mind was functioning in conjunction with an implement-using hand, and these early humans became highly skillful in the fashioning of flint tools. They traveled far and wide in search of flint, much as present-day humans journey to the ends of the earth in quest of gold, platinum, and diamonds.

And in many other ways these Andon tribes manifested a degree of intelligence which their retrogressing descendants did not attain in half a million years, though they did again and again rediscover various methods of kindling fire.

As the Andonic dispersion extended, the cultural and spiritual status of the clans retrogressed for nearly ten thousand years until the days of Onagar, who assumed the leadership of these tribes, brought peace among them, and for the


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716 first time, led all of them in the worship of the "Breath Giver to men and animals."

Andon's philosophy had been most confused; he had barely escaped becoming a fire worshiper because of the great comfort derived from his accidental discovery of fire. Reason, however, directed him from his own discovery to the sun as a superior and more awe-inspiring source of heat and light, but it was too remote, and so he failed to become a sun worshiper.

The Andonites early developed a fear of the elements—thunder, lightning, rain, snow, hail, and ice. But hunger was the constantly recurring urge of these early days, and since they largelly subsisted on animals, they eventually evolved a form of animal worship. To Andon, the larger food animals were symbols of creative might and sustaining power. From time to time it became the custom to designate various of these larger animals as objects of worship. During the vogue of a particular animal, crude outlines of it would be drawn on the walls of the caves, and later on, as continued progress was made in the arts, such an animal god was engraved on various ornaments.

Very early the Andonic peoples formed the habit of refraining from eating the flesh of the animal of tribal veneration. Presently, in order more suitably to impress the minds of their youths, they evolved a ceremony of reverence which was carried out about the body of one of these venerated animals; and still later on, this primitive performance developed into the more elaborate sacrificial ceremonies of their descendants. And this is the origin of sacrifices as a part of worship. This idea was elaborated by Moses in the Hebrew ritual and was preserved, in principle, by the Apostle Paul as the doctrine of atonement for sin by "the shedding of blood."

That food was the all-important thing in the lives of these primitive human beings is shown by the prayer taught these simple folks by Onagar, their great teacher. And this prayer was:

"O Breath of Life, give us this day our daily food, deliver us from the curse of the ice, save us from our forest enemies, and with mercy receive us into the Great Beyond."

Onagar maintained headquarters on the northern shores of the ancient Mediterranean in the region of the present Caspian Sea at a settlement called Oban, the tarrying place on the westward turning of the travel trail leading up northward from the Mesopotamian southland. From Oban he sent out teachers to the remote settlements to spread his new doctrines of one Deity and his concept of the hereafter, which he called the Great Beyond. These emissaries of Onagar were the world's first missionaries; they were also the first human beings to cook meat, the first regularly to use fire in the preparation of food. They cooked flesh on the ends of sticks and also on hot stones; later on they roasted large pieces in the fire, but their descendants almost entirely reverted to the use of raw flesh.

Onagar was born 983,323 years ago (from 1934), and he lived to be sixty-nine years of age. The record of the achievements of this master mind and spiritual leader of the pre-Planetary Prince days is a thrilling recital of the organization of these primitive peoples into a real society. He instituted an efficient tribal government, the like of which was not attained by succeeding generations in many millenniums. Never again, until the arrival of the Planetary Prince, was there such a high spiritual civilization on earth. These simple people


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 Rh had a real though primitive religion, but it was subsequently lost to their deteriorating descendants.

Although both Andon and Fonta had received Thought Adjusters, as had many of their descendants, it was not until the days of Onagar that the Adjusters and guardian seraphim came in great numbers to Urantia. This was, indeed the golden age of primitive man.

Andon and Fonta, the splendid founders of the human race, received recognition at the time of the adjudication of Urantia upon the arrival of the Planetary Prince, and in due time they emerged from the regime of the mansion worlds with citizenship status on Jerusem. Although they have never been permitted to return to Urantia, they are cognizant of the history of the race they founded. They grieved over the Caligastia betrayal, sorrowed because of the Adamic failure, but rejoiced exceedingly when announcement was received that Michael had selected their world as the theater for his final bestowal.

On Jerusem both Andon and Fonta were fused with their Thought Adjusters, as also were several of their children, including Sontad, but the majority of even their immediate descendants only achieved Spirit fusion.

Andon and Fonta, shortly after their arrival on Jerusem, received permission from the System Sovereign to return to the first mansion world to serve with the morontia personalities who welcome the pilgrims of time from Urantia to the heavenly spheres. And they have been assigned indefinitely to this service. They sought to send greetings to Urantia in connection with these revelations, but this request was wisely denied them.

And this is the recital of the most heroic and fascinating chapter in all the history of Urantia, the story of the evolution, life struggles, deaths, and eternal survival of the unique parents of all mankind.

[Presented by a Life Carrier resident on Urantia.]


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HIS is the story of the evolutionary races of Urantia from the days of Andon and Fonta, almost one million years ago, down through the times of the Planetary Prince to the end of the ice age.

The human race is almost one million years old, and the first half of its story roughly corresponds to the pre-Planetary Prince days of Urantia. The latter half of the history of mankind begins at the time of the arrival of the Planetary Prince and the appearance of the six colored races and roughly corresponds to the period commonly regarded as the Old Stone Age.

Primitive man made his evolutionary appearance on earth a little less than one million years ago, and he had a vigorous experience. He instinctively sought to escape the danger of mingling with the inferior simian tribes. But he could not migrate eastward because of the arid Tibetan land elevations, 30,000 feet above sea level; neither could he go south nor west because of the expanded Mediterranean Sea, which then extended eastward to the Indian Ocean; and as he went north, he encountered the advancing ice. But even when further migration was blocked by the ice, and though the dispersing tribes became increasingly hostile, the more intelligent groups never entertained the idea of going southward to live among their hairy tree-dwelling cousins of inferior intellect.

Many of man's earliest religious emotions grew out of his feeling of helplessness in the shut-in environment of this geographic situation—mountains to the right, water to the left, and ice in front. But these progressive Andonites would not turn back to their inferior tree-dwelling relatives in the south.

These Andonites avoided the forests in contrast with the habits of their nonhuman relatives. In the forests man has always deteriorated; human evolution has made progress only in the open and in the higher latitudes. The cold and hunger of the open lands stimulate action, invention, and resourcefulness. While these Andonic tribes were developing the pioneers of the present human race amidst the hardships and privations of these rugged northern climes, their backward cousins were luxuriating in the southern tropical forests of the land of their early common origin.

These events occurred during the times of the third glacier, the first according to the reckoning of geologists. The first two glaciers were not extensive in northern Europe.

During most of the ice age England was connected by land with France, while later on Africa was joined to Europe by the Sicilian land bridge. At the


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 reformer who would stay the hand of the spoiler, and insist on construction and destruction proceeding simultaneously, is denounced as a dreamer, is hounded down as an obstructive. Vested interests stir up ignorance and fanaticism, and the spoiler has his way. There is no piercing the thick hide of self-interest. You cannot perforate the greedy man's armour.

Now the timber industry of New Zealand is a vast one. Millions of capital must be invested in it, and thousands are dependent on it for their subsistence. There is no need to stop timber-getting. There is no necessity to close a single saw-mill. But surely the plain lessons of experience and the monitions of common sense might be acted on.

If self-interest, or patriotism, or intelligence will not make individuals act, then the general intelligence should be roused to interfere. The State should frame its policy so that indiscriminate havoc should not be made with the forests. Replanting should be insisted on, of acre for acre corresponding to what is annually cut down. Waste should be punished. Strict supervision should be exercised. The classes in the commonwealth, other than those engaged or interested in the timber trade, should have their interests conserved; and forestry, in a word, should be taught and practised, and the industry made subject to the same restrictions in kind, as have been found to be beneficial in India, Germany, and other countries, where public attention has been awakened, and the subject

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 Rh time of the Andonic migrations there was a continuous land path from England in the west on through Europe and Asia to Java in the east; but Australia was again isolated, which further accentuated the development of its own peculiar fauna.

950,000 years ago the descendants of Andon and Fonta had migrated far to the east and to the west. To the west they passed over Europe to France and England. In later times they penetrated eastward as far as Java, where their bones were so recently found—the so-called Java man—and then journeyed on to Tasmania.

The groups going west became less contaminated with the backward stocks of mutual ancestral origin than those going east, who mingled so freely with their retarded animal cousins. These unprogressive individuals drifted southward and presently mated with the inferior tribes. Later on, increasing numbers of their mongrel descendants returned to the north to mate with the rapidly expanding Andonic peoples, and such unfortunate unions unfailingly deteriorated the superior stock. Fewer and fewer of the primitive settlements maintained the worship of the Breath Giver. This early dawn civilization was threatened with extinction.

And thus it has ever been on Urantia. Civilizations of great promise have successively deteriorated and have finally been extinguished by the folly of allowing the superior freely to procreate with the inferior.

900,000 years ago the arts of Andon and Fonta and the culture of Onagar were vanishing from the face of the earth; culture, religion, and even flintworking were at their lowest ebb.

These were the times when large numbers of inferior mongrel groups were arriving in England from southern France. These tribes were so largely mixed with the forest apelike creatures that they were scarcely human. They had no religion but were crude flintworkers and possessed sufficient intelligence to kindle fire.

They were followed in Europe by a somewhat superior and prolific people, whose descendants soon spread over the entire continent from the ice in the north to the Alps and Mediterranean in the south. These tribes are the so-called Heidelberg race.

During this long period of cultural decadence the Foxhall peoples of England and the Badonan tribes northwest of India continued to hold on to some of the traditions of Andon and certain remnants of the culture of Onagar.

The Foxhall peoples were farthest west and succeeded in retaining much of the Andonic culture; they also preserved their knowledge of flintworking, which they transmitted to their descendants, the ancient ancestors of the Eskimos.

Though the remains of the Foxhall peoples were the last to be discovered in England, these Andonites were really the first human beings to live in those regions. At that time the land bridge still connected France with England; and since most of the early settlements of the Andon descendants were located along the rivers and seashores of that early day, they are now under the waters of the English Channel and the North Sea, but some three or four are still above water on the English coast.


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 720 Many of the more intelligent and spiritual of the Foxhall peoples maintained their racial superiority and perpetuated their primitive religious customs. And these people, as they were later admixed with subsequent stocks, journeyed on west from England after a later ice visitation and have survived as the present-day Eskimos.

Besides the Foxhall peoples in the west, another struggling center of culture persisted in the east. This group was located in the foothills of the northwestern Indian highlands among the tribes of Badonan, a great-great-grandson of Andon. These people were the only descendants of Andon who never practiced human sacrifice.

These highland Badonites occupied an extensive plateau surrounded by forests, traversed by streams, and abounding in game. Like some of their cousins in Tibet, they lived in crude stone huts, hillside grottoes, and semiunderground passages.

While the tribes of the north grew more and more to fear the ice, those living near the homeland of their origin became exceedingly fearful of the water. They observed the Mesopotamian peninsula gradually sinking into the ocean, and though it emerged several times, the traditions of these primitive races grew up around the dangers of the sea and the fear of periodic engulfment. And this fear, together with their experience with river floods, explains why they sought out the highlands as a safe place in which to live.

To the east of the Badonan peoples, in the Siwalik Hills of northern India, may be found fossils that approach nearer to transition types between man and the various prehuman groups than any others on earth.

850,000 years ago the superior Badonan tribes began a warfare of extermination directed against their inferior and animalistic neighbors. In less than one thousand years most of the borderland animal groups of these regions had been either destroyed or driven back to the southern forests. This campaign for the extermination of inferiors brought about a slight improvement in the hill tribes of that age. And the mixed descendants of this improved Badonite stock appeared on the stage of action as an apparently new people—the Neanderthal race.

The Neanderthalers were excellent fighters, and they traveled extensively. They gradually spread from the highland centers in northwest India to France on the west, China on the east, and even down into northern Africa. They dominated the world for almost half a million years until the times of the migration of the evolutionary races of color.

800,000 years ago game was abundant; many species of deer, as well as elephants and hippopotamuses, roamed over Europe. Cattle were plentiful; horses and wolves were everywhere. The Neanderthalers were great hunters, and the tribes in France were the first to adopt the practice of giving the most successful hunters the choice of women for wives.


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 Rh The reindeer was highly useful to these Neanderthal peoples, serving as food, clothing, and for tools, since they made various uses of the horns and bones. They had little culture, but they greatly improved the work in flint until it almost reached the levels of the days of Andon. Large flints attached to wooden handles came back into use and served as axes and picks.

750,000 years ago the fourth ice sheet was well on its way south. With their improved implements the Neanderthalers made holes in the ice covering the northern rivers and thus were able to spear the fish which came up to these vents. Ever these tribes retreated before the advancing ice, which at this time made its most extensive invasion of Europe.

In these times the Siberian glacier was making its southernmost march, compelling early man to move southward, back toward the lands of his origin. But the human species had so differentiated that the danger of further mingling with its nonprogressive simian relatives was greatly lessened.

700,000 years ago the fourth glacier, the greatest of all in Europe, was in recession; men and animals were returning north. The climate was cool and moist, and primitive man again thrived in Europe and western Asia. Gradually the forests spread north over land which had been so recently covered by the glacier.

Mammalian life had been little changed by the great glacier. These animals persisted in that narrow belt of land lying between the ice and the Alps and, upon the retreat of the glacier, again rapidly spread out over all Europe. There arrived from Africa, over the Sicilian land bridge, straight-tusked elephants, broad-nosed rhinoceroses, hyenas, and African lions, and these new animals virtually exterminated the saber-toothed tigers and the hippopotamuses.

650,000 years ago witnessed the continuation of the mild climate. By the middle of the interglacial period it had become so warm that the Alps were almost denuded of ice and snow.

600,000 years ago the ice had reached its then northernmost point of retreat and, after a pause of a few thousand years, started south again on its fifth excursion. But there was little modification of climate for fifty thousand years. Man and the animals of Europe were little changed. The slight aridity of the former period lessened, and the alpine glaciers descended far down the river valleys.

550,000 years ago the advancing glacier again pushed man and the animals south. But this time man had plenty of room in the wide belt of land stretching northeast into Asia and lying between the ice sheet and the then greatly expanded Black Sea extension of the Mediterranean.

These times of the fourth and fifth glaciers witnessed the further spread of the crude culture of the Neanderthal races. But there was so little progress that it truly appeared as though the attempt to produce a new and modified type of intelligent life on Urantia was about to fail. For almost a quarter of a million years these primitive peoples drifted on, hunting and fighting, by spells improving in certain directions, but, on the whole, steadily retrogressing as compared with their superior Andonic ancestors.

During these spiritually dark ages the culture of superstitious mankind reached its lowest levels. The Neanderthalers really had no religion beyond a


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 722 shameful superstition. They were deathly afraid of clouds, more especially of mists and fogs. A primitive religion of the fear of natural forces gradually developed, while animal worship declined as improvement in tools, with abundance of game, enabled these people to live with lessened anxiety about food; the sex rewards of the chase tended greatly to improve hunting skill. This new religion of fear led to attempts to placate the invisible forces behind these natural elements anti culminated, later on, in the sacrificing of humans to appease these invisible and unknown physical forces. And this terrible practice of human sacrifice has been perpetuated by the more backward peoples of Urantia right on down to the twentieth century.

These early Neanderthalers could hardly be called sun worshipers. They rather lived in fear of the dark; they had a mortal dread of nightfall. As long as the moon shone a little, they managed to get along, but in the dark of the moon they grew panicky and began the sacrifice of their best specimens of manhood and womanhood in an effort to induce the moon again to shine. The sun, they early learned, would regularly return, but the moon they conjectured only returned because they sacrificed their fellow tribesmen. As the race advanced, the object and purpose of sacrifice progressively changed, but the offering of human sacrifice as a part of religious ceremonial long persisted.

500,000 years ago the Badonan tribes of the northwestern highlands of India became involved in another great racial struggle. For more than one hundred years this relentless warfare raged, and when the long fight was finished, only about one hundred families were left. But these survivors were the most intelligent and desirable of all the then living descendants of Andon and Fonta.

And now, among these highland Badonites there was a new and strange occurrence. A man and woman living in the northeastern part of the then inhabited highland region began suddenly to produce a family of unusually intelligent children. This was the Sangik family, the ancestors of all of the six colored races of Urantia.

These Sangik children, nineteen in number, were not only intelligent above their fellows, but their skins manifested a unique tendency to turn various colors upon exposure to sunlight. Among these nineteen children were five red, two orange, four yellow, two green, four blue, and two indigo. These colors became more pronounced as the children grew older, and when these youths later mated with their fellow tribesmen, all of their offspring tended toward the skin color of the Sangik parent.

And now I interrupt the chronological narrative, after calling attention to the arrival of the Planetary Prince at about this time, while we separately consider the six Sangik races of Urantia.

On an average evolutionary planet the six evolutionary races of color appear one by one; the red man is the first to evolve, and for ages he roams the world before the succeeding colored races make their appearance. The simultaneous emergence of all six races on Urantia, and in one family, was most unusual.


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 Rh The appearance of the earlier Andonites on Urantia was also something new in Satania. On no other world in the local system has such a race of will creatures evolved in advance of the evolutionary races of color.

1. The red man. These peoples were remarkable specimens of the human race, in many ways superior to Andon and Fonta. They were a most intelligent group and were the first of the Sangik children to develop a tribal civilization and government. They were always monogamous; even their mixed descendants seldom practiced plural mating.

In later times they had serious and prolonged trouble with their yellow brethren in Asia. They were aided by their early invention of the bow and arrow, but they had unfortunately inherited much of the tendency of their ancestors to fight among themselves, and this so weakened them that the yellow tribes were able to drive them off the Asiatic continent.

About eighty-five thousand years ago the comparatively pure remnants of the red race went en masse across to North America, and shortly thereafter the Bering land isthmus ank, thus isolating them. No red man ever returned to Asia. But throughout Siberia, China, central Asia, India, and Europe they left behind much of their stock blended with the other colored races.

When the red man crossed over into America, he brought along much of the teachings and traditions of his early origin. His immediate ancestors had been in touch with the later activities of the world headquarters of the Planetary Prince. But in a short time after reaching the Americas, the red men began to lose sight of these teachings, and there occurred a great decline in intellectual and spiritual culture. Very soon these people again fell to fighting so fiercely among themselves that it appeared that these tribal wars would result in the speedy extinction of this remnant of the comparatively pure red race.

Because of this great retrogression the red men seemed doomed when, about sixty-five thousand years ago, Onamonalonton appeared as their leader and spiritual deliverer. He brought temporary peace among the American red men and revived their worship of the "Great Spirit." Onamonalonton lived to be ninety-six years of age and maintained his headquarters among the great redwood trees of California. Many of his later descendants have come down to modern times among the Blackfoot Indians.

As time passed, the teachings of Onamonalonton became hazy traditions. Internecine wars were resumed, and never after the days of this great teacher did another leader succeed in bringing universal peace among them. Increasingly the more intelligent strains perished in these tribal struggles; otherwise a great civilization would have been built upon the North American continent by these able and intelligent red men.

After crossing over to America from China, the northern red man never again came in contact with other world influences (except the Eskimo) until he was later discovered by the white man. It was most unfortunate that the red man almost completely missed his opportunity of being upstepped by the admixture of the later Adamic stock. As it was, the red man could not rule the white man, and he would not willingly serve him. In such a circumstance, if the two races do not blend, one or the other is doomed.

2. The orange man. The outstanding characteristic of this race was their peculiar urge to build, to build anything and everything, even to the piling up


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 724 of vast mounds of stone just to see which tribe could build the largest mound. Though they were not a progressive people, they profited much from the schools of the Prince and sent delegates there for instruction.

The orange race was the first to follow the coast line southward toward Africa as the Mediterranean Sea withdrew to the west. But they never secured a favorable footing in Africa and were wiped out of existence by the later arriving green race.

Before the end came, this people lost much cultural and spiritual ground. But there was a great revival of higher living as a result of the wise leadership of Porshunta, the master mind of this unfortunate race, who ministered to them when their headquarters was at Armageddon some three hundred thousand years ago.

The last great struggle between the orange and the green men occurred in the region of the lower Nile valley in Egypt. This long-drawn-out battle was waged for almost one hundred years, and at its close very few of the orange race were left alive. The shattered remnants of these people were absorbed by the green and by the later arriving indigo men. But as a race the orange man ceased to exist about one hundred thousand years ago.

3. The yellow man. The primitive yellow tribes were the first to abandon the chase, establish settled communities, and develop a home life based on agriculture. Intellectually they were somewhat inferior to the red man, but socially and collectively they proved themselves superior to all of the Sangik peoples in the matter of fostering racial civilization. Because they developed a fraternal spirit, the various tribes learning to live together in relative peace, they were able to drive the red race before them as they gradually expanded into Asia.

They traveled far from the influences of the spiritual headquarters of the world and drifted into great darkness following the Caligastia apostasy; but there occurred one brilliant age among this people when Singlangton, about one hundred thousand years ago, assumed the leadership of these tribes and proclaimed the worship of the "One Truth."

The survival of comparatively large numbers of the yellow race is due to their intertribal peacefulness. From the days of Singlangton to the times of modern China, the yellow race has been numbered among the more peaceful of the nations of Urantia. This race received a small but potent legacy of the later imported Adamic stock.

4. The green man. The green race was one of the less able groups of primitive men, and they were greatly weakened by extensive migrations in different directions. Before their dispersion these tribes experienced a great revival of culture under the leadership of Fantad, some three hundred and fifty thousand years ago.

The green race split into three major divisions: The northern tribes were subdued, enslaved, and absorbed by the yellow and blue races. The eastern group were amalgamated with the Indian peoples of those days, and remnants still persist among them. The southern nation entered Africa, where they destroyed their almost equally inferior orange cousins.

In many ways both groups were evenly matched in this struggle since each carried strains of the giant order, many of their leaders being eight and nine


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 Rh feet in height. These giant strains of the green man were mostly confined to this southern or Egyptian nation.

The remnants of the victorious green men were subsequently absorbed by the indigo race, the last of the colored peoples to develop and emigrate from the original Sangik center of race dispersion.

5. The blue man. The blue men were a great people. They early invented the spear and subsequently worked out the rudiments of many of the arts of modern civilization. The blue man had the brain power of the red man associated with the soul and sentiment of the yellow man. The Adamic descendants preferred them to all of the later persisting colored races.

The early blue men were responsive to the persuasions of the teachers of Prince Caligastia's staff and were thrown into great confusion by the subsequent perverted teachings of those traitorous leaders. Like other primitive races they never fully recovered from the turmoil produced by the Caligastia betrayal, nor did they ever completely overcome their tendency to fight among themselves.

About five hundred years after Caligastia's downfall a widespread revival of learning and religion of a primitive sort—but none the less real and beneficial —occurred. Orlandof became a great teacher among the blue race and led many of the tribes back to the worship of the true God under the name of the "Supreme Chief." This was the greatest advance of the blue man until those later times when this race was so greatly upstepped by the admixture of the Adamic stock.

The European researches and explorations of the Old Stone Age have largely to do with unearthing the tools, bones, and artcraft of these ancient blue men, for they persisted in Europe until recent times. The so-called white races of Urantia are the descendants of these blue men as they were first modified by slight mixture with yellow and red, and as they were later greatly upstepped by assimilating the greater portion of the violet race.

6. The indigo race. As the red men were the most advanced of all the Sangik peoples, so the black men were the least progressive. They were the last to migrate from their highland homes. They journeyed to Africa, taking possession of the continent, and have ever since remained there except when they have been forcibly taken away, from age to age, as slaves.

Isolated in Africa, the indigo peoples, like the red man, received little or none of the race elevation which would have been derived from the infusion of the Adamic stock. Alone in Africa, the indigo race made little advancement until the days of Orvonon, when they experienced a great spiritual awakening. While they later almost entirely forgot the "God of Gods" proclaimed by Orvonon, they did not entirely lose the desire to worship the Unknown; at least they maintained a form of worship up to a few thousand years ago.

Notwithstanding their backwardness, these indigo peoples have exactly the same standing before the celestial powers as any other earthly race.

These were ages of intense struggles between the various races, but near the headquarters of the Planetary Prince the more enlightened and more recently taught groups lived together in comparative harmony, though no great cultural conquest of the world races had been achieved up to the time of the serious disruption of this regime by the outbreak of the Lucifer rebellion.


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 studied. It has been found good for the common weal to legislate for factory workers, for miners, for mariners, for sportsmen, for farmers even, to impose certain restrictions and formulate rules; why should it not be done with lumberers and sawyers? It is no reply to say, "Oh, the forests will last our time." Surely we have a duty to posterity in this matter. I am so convinced of the evil that is being done, of the sinfulness of the wasteful methods that are allowed, that I cannot refrain from adding my feeble protest to that of others abler than myself, who have from time to time uplifted their testimony in favour of a reform in the present conditions of forest administration. And in a hundredfold greater degree is it necessary for New South Wales.

You speak on the subject with your fellow-tourists. They agree with you that "something should be done." You refer to it in your conversations with farmers, theologians, legislators, merchants, squatters, hotel-keepers, and shopkeepers. Yes, they agree with you that the present state of matters is wrong; that the best kinds of timber are fast becoming scarcer; that the supply at this rate cannot last for ever; that there is enormous preventible [sic] waste; that even firewood near the towns is becoming dearer; that the present want of system is rotten; anything you like—excepting that it is any business of theirs to help forward public opinion, to check abuses, and institute reformed methods. Here in Southland vast areas, while they have not been

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 726 From time to time all of these different peoples experienced cultural and spiritual revivals. Mansant was a great teacher of the post-Planetary Prince days. But mention is made only of those outstanding leaders and teachers who markedly influenced and inspired a whole race. With the passing of time, many lesser teachers arose in different regions; and in the aggregate they contributed much to the sum total of those saving influences which prevented the total collapse of cultural civilization, especially during the long and dark ages between the Caligastia rebellion and the arrival of Adam.

There are many good and sufficient reasons for the plan of evolving either three or six colored races on the worlds of space. Though Urantia mortals may not be in a position fully to appreciate all of these reasons, we would call attention to the following:

1. Variety is indispensable to opportunity for the wide functioning of natural selection, differential survival of superior strains.

2. Stronger and better races are to be had from the interbreeding of diverse peoples when these different races are carriers of superior inheritance factors. And the Urantia races would have benefited by such an early amalgamation provided such a conjoint people could have been subsequently effectively upstepped by a thoroughgoing admixture with the superior Adamic stock. The attempt to execute such an experiment on Urantia under present racial conditions would be highly disastrous.

3. Competition is healthfully stimulated by diversification of races.

4. Differences in status of the races and of groups within each race are essential to the development of human tolerance and altruism.

5. Homogeneity of the human race is not desirable until the peoples of an evolving world attain comparatively high levels of spiritual development.

When the colored descendants of the Sangik family began to multiply, and as they sought opportunity for expansion into adjacent territory, the fifth glacier, the third of geologic count, was well advanced on its southern drift over Europe and Asia. These early colored races were extraordinarily tested by the rigors and hardships of the glacial age of their origin. This glacier was so extensive in Asia that for thousands of years migration to eastern Asia was cut off. And not until the later retreat of the Mediterranean Sea, consequent upon the elevation of Arabia, was it possible for them to reach Africa.

Thus it was that for almost one hundred thousand years these Sangik peoples spread out around the foothills and mingled together more or less, notwithstanding the peculiar but natural antipathy which early manifested itself between the different races.

Between the times of the Planetary Prince and Adam, India became the home of the most cosmopolitan population ever to be found on the face of the earth. But it was unfortunate that this mixture came to contain so much of the green, orange, and indigo races. These secondary Sangik peoples found existence more easy and agreeable in the southlands, and many of them subsequently migrated to Africa. The primary Sangik peoples, the superior races,


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 Rh avoided the tropics, the red man going northeast to Asia, closely followed by the yellow man, while the blue race moved northwest into Europe.

The red men early began to migrate to the northeast, on the heels of the retreating ice, passing around the highlands of India and occupying all of northeastern Asia. They were closely followed by the yellow tribes, who subsequently drove them out of Asia into North America.

When the relatively pure-line remnants of the red race forsook Asia, there were eleven tribes, and they numbered a little over seven thousand men, women, and children. These tribes were accompanied by three small groups of mixed ancestry, the largest of these being a combination of the orange and blue races. These three groups never fully fraternized with the red man and early journeyed southward to Mexico and Central America, where they were later joined by a small group of mixed yellows and reds. These peoples all intermarried and founded a new and amalgamated race, one which was much less warlike than the pure-line red men. Within five thousand years this amalgamated race broke up into three groups, establishing the civilizations respectively of Mexico, Central America, and South America. The South American offshoot did receive a faint touch of the blood of Adam.

To a certain extent the early red and yellow men mingled in Asia, and the offspring of this union journeyed on to the east and along the southern seacoast and, eventually, were driven by the rapidly increasing yellow race onto the peninsulas and near-by islands of the sea. They are the present-day brown men.

The yellow race has continued to occupy the central regions of eastern Asia. Of all the six colored races they have survived in greatest numbers. While the yellow men now and then engaged in racial war, they did not carry on such incessant and relentless wars of extermination as were waged by the red, green, and orange men. These three races virtually destroyed themselves before they were finally all but annihilated by their enemies of other races.

Since the fifth glacier did not extend so far south in Europe, the way was partially open for these Sangik peoples to migrate to the northwest; and upon the retreat of the ice the blue men, together with a few other small racial groups, migrated westward along the old trails of the Andon tribes. They invaded Europe in successive waves, occupying most of the continent.

In Europe they soon encountered the Neanderthal descendants of their early and common ancestor, Andon. These older European Neanderthalers had been driven south and east by the glacier and thus were in position quickly to encounter and absorb their invading cousins of the Sangik tribes.

In general and to start with, the Sangik tribes were more intelligent than, and in most ways far superior to, the deteriorated descendants of the early Andonic plainsmen; and the mingling of these Sangik tribes with the Neanderthal peoples led to the immediate improvement of the older race. It was this infusion of Sangik blood, more especially that of the blue man, which produced that marked improvement in the Neanderthal peoples exhibited by the successive waves of increasingly intelligent tribes that swept over Europe from the east.

During the following interglacial period this new Neanderthal race extended from England to India. The remnant of the blue race left in the old Persian peninsula later amalgamated with certain others, primarily the yellow; and the resultant blend, subsequently somewhat upstepped by the violet race of Adam, has persisted as the swarthy nomadic tribes of modern Arabs.


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 728 All efforts to identify the Sangik ancestry of modern peoples must take into account the later improvement of the racial strains by the subsequent admixture of Adamic blood.

The superior races sought the northern or temperate climes, while the orange, green, and indigo races successively gravitated to Africa over the newly elevated land bridge which separated the westward retreating Mediterranean from the Indian Ocean.

The last of the Sangik peoples to migrate from their center of race origin was the indigo man. About the time the green man was killing off the orange race in Egypt and greatly weakening himself in so doing, the great black exodus started south through Palestine along the coast; and later, when these physically strong indigo peoples overran Egypt, they wiped the green man out of existence by sheer force of numbers. These indigo races absorbed the remnants of the orange man and much of the stock of the green man, and certain of the indigo tribes were considerably improved by this racial amalgamation.

And so it appears that Egypt was first dominated by the orange man, then by the green, followed by the indigo (black) man, and still later by a mongrel race of indigo, blue, and modified green men. But long before Adam arrived, the blue men of Europe and the mixed races of Arabia had driven the indigo race out of Egypt and far south on the African continent.

As the Sangik migrations draw to a close, the green and orange races are gone, the red man holds North America, the yellow man eastern Asia, the blue man Europe, and the indigo race has gravitated to Africa. India harbors a blend of the secondary Sangik races, and the brown man, a blend of the red and yellow, holds the islands off the Asiatic coast. An amalgamated race of rather superior potential occupies the highlands of South America. The purer Andonites live in the extreme northern regions of Europe and in Iceland, Greenland, and northeastern North America.

During the periods of farthest glacial advance the westernmost of the Andon tribes came very near being driven into the sea. They lived for years on a narrow southern strip of the present island of England. And it was the tradition of these repeated glacial advances that drove them to take to the sea when the sixth and last glacier finally appeared. They were the first marine adventurers. They built boats and started in search of new lands which they hoped might be free from the terrifying ice invasions. And some of them reached Iceland, others Greenland, but the vast majority perished from hunger and thirst on the open sea.

A little more than eighty thousand years ago, shortly after the red man entered northwestern North America, the freezing over of the north seas and the advance of local ice fields on Greenland drove these Eskimo descendant of the Urantia aborigines to seek a better land, a new home; and they were successful, safely crossing the narrow straits which then separated Greenland from the northeastern land masses of North America. They reached the continent about twenty-one hundred years after the red man arrived in Alaska. Subsequently some of the mixed stock of the blue man journeyed westward and amalgamated with the later-day Eskimos, and this union was slightly beneficial to the Eskimo tribes.

About five thousand years ago a chance meeting occurred between an Indian tribe and a lone Eskimo group on the southeastern shores of Hudson Bay.


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 Rh These two tribes found it difficult to communicate with each other, but very soon they intermarried with the result that these Eskimos were eventually absorbed by the more numerous red men. And this represents the only contact of the North American red man with any other human stock down to about one thousand years ago, when the white man first chanced to land on the Atlantic coast.

The struggles of these early ages were characterized by courage, bravery, and even heroism. And we all regret that so many of those sterling and rugged traits of your early ancestors have been lost to the later-day races. While we appreciate the value of many of the refinements of advancing civilization, we miss the magnificent persistency and superb devotion of your early ancestors, which oftentimes bordered on grandeur and sublimity.

[Presented by a Life Carrier resident on Urantia.]


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ASIC evolutionary material life—premind life—is the formulation of the Master Physical Controllers and the life-impartation ministry of the Seven Master Spirits in conjunction with the active ministration of the ordained Life Carriers. As a result of the co-ordinate function of this threefold creativity there develops organismal physical capacity for mind—material mechanisms for intelligent reaction to external environmental stimuli and, later on, to internal stimuli, influences taking origin in the organismal mind itself.

There are, then, three distinct levels of life production and evolution:

1. The physical-energy domain—mind-capacity production.

2. The mind ministry of the adjutant spirits—impinging upon spirit capacity.

3. The spirit endowment of mortal mind—culminating in Thought Adjuster bestowal.

The mechanical-nonteachable levels of organismal environmental response are the domains of the physical controllers. The adjutant mind-spirits activate and regulate the adaptative or nonmechanical-teachable types of mind—those response mechanisms of organisms capable of learning from experience. And as the spirit adjutants thus manipulate mind potentials, so do the Life Carriers exercise considerable discretionary control over the environmental aspect of evolutionary processes right up to the time of the appearance of human will—the ability to know God and the power of choosing to worship him.

It is the integrated functioning of the Life Carriers, the physical controllers, and the spirit adjutants that conditions the course of organic evolution on the inhabited worlds. And this is why evolution—on Urantia or elsewhere—is always purposeful and never accidental.

The Life Carriers are endowed with potentials of personality metamorphosis which but few orders of creatures possess. These Sons of the local universe are capable of functioning in three diverse phases of being. They ordinarily perform their duties as mid-phase Sons, that being the state of their origin. But a Life Carrier in such a stage of existence could not possibly function in the electrochemical domains as a fabricator of physical energies and material particles into units of living existence.

Life Carriers are able to function and do function on the following three levels:

1.The physical level of electrochemistry.

2.The usual mid-phase of quasi-morontial existence.

3.The advanced semispiritual level.


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Rh When the Life Carriers make ready to engage in life implantation, and after they have selected the sites for such an undertaking, they summon the archangel commission of Life Carrier transmutation. This group consists of ten orders of diverse personalities, including the physical controllers and their associates, and is presided over by the chief of archangels, who acts in this capacity by the mandate of Gabriel and with the permission of the Ancients of Days. When these beings are properly encircuited, they can effect such modifications in the Life Carriers as will enable them immediately to function on the physical levels of electrochemistry.

After the life patterns have been formulated and the material organizations have been duly completed, the supermaterial forces concerned in life propagation become forthwith active, and life is existent. Whereupon the Life Carriers are immediately returned to their normal mid-phase of personality existence, in which estate they can manipulate the living units and maneuver the evolving organisms, even though they are shorn of all ability to organize—create—new patterns of living matter.

After organic evolution has run a certain course and free will of the human type has appeared in the highest evolving organisms, the Life Carriers must either leave the planet or take renunciation vows; that is, they must pledge themselves to refrain from all attempts further to influence the course of organic evolution. And when such vows are voluntarily taken by those Life Carriers who choose to remain on the planet as future advisers to those who shall be intrusted with the fostering of the newly evolved will creatures, there is summoned a commission of twelve, presided over by the chief of the Evening Stars, acting by authority of the System Sovereign and with permission of Gabriel; and forthwith these Life Carriers are transmuted to the third phase of personality existence—the semispiritual level of being. And I have functioned on Urantia in this third phase of existence ever since the times of Andon and Fonta.

We look forward to a time when the universe may be settled in light and life, to a possible fourth stage of being wherein we shall be wholly spiritual, but it has never been revealed to us by what technique we may attain this desirable and advanced estate.

The story of man's ascent from seaweed to the lordship of earthly creation is indeed a romance of biologic struggle and mind survival. Man's primordial ancestors were literally the slime and ooze of the ocean bed in the sluggish and warm-water bays and lagoons of the vast shore lines of the ancient inland seas, those very waters in which the Life Carriers established the three independent life implantations on Urantia.

Very few species of the early types of marine vegetation that participated in those epochal changes which resulted in the animallike borderland organisms are in existence today. The sponges are the survivors of one of these early midway types, those organisms through which the gradual transition from the vegetable to the animal took place. These early transition forms, while not identical with modern sponges, were much like them; they were true borderline organisms—neither vegetable nor animal—but they eventually led to the development of the true animal forms of life.


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 made one whit more adapted for settlement, have simply been despoiled of all that made the land valuable to the State. Some few individuals have been enriched, but the country has been impoverished to an extent that would appal the heavily-taxed farmer, and general consumer, could he be only made properly cognizant of the fact. In some parts where public roads had been made, or telegraph-lines constructed through bush country, I have seen millions of magnificent logs, each of them containing hundreds of square feet of sound, merchantable timber, burnt like so much stubble, or tumbled together pell-mell to rot, to breed putridity, to become a loathsome eyesore, to raise one's gorge, at the reckless, sinful waste of God's good gifts to man.

I saw several such roads in the North Island. Had a portable saw-mill—or, for the matter of that, where one could go ten could go—had portable saw-mills accompanied the road party, enough timber might have been cut to go far toward defraying every penny of the expense of forming the highway. 'Tis true the road might have taken longer time to make, the initial expense might have been greater; but in no country that I am acquainted with would the returns from sawn timber have been so absolutely ignored and contemptuously rejected as an item of reimbursement as in New Zealand and, shall I say it, in Australia too.

Or take the average settler, pioneering in a bush district. All the timber he fells is indiscriminately burned. That is so! Is it not? It is

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